At the time of Joseph Smith, there was an incredible amount of excitement among the saints, especially regarding the concept of the priesthood being power beyond the grave. For many, this was a new concept to have the power of God being all encompassing, instead of the power of many with obvious limitations. The struggle to grasp this concept was explained by Joseph Smith in section 128 verse 8, and further explained in several other scripture.
In section 128 verse 8, Joseph is writing to the saints concerning baptism for the dead, and explaining specifically that “whatsoever you record on earth shall be recorded in heaven”. Joseph Smith also makes the intertextual reference to Matthew 16, when peter is given the sealing authority, that even as he was able to bind on earth and in heaven, so do our records have nearly the same effect. The most difficult concept to grasp is that of how the priesthood can operate beyond the grave and out of this world, a concept that I am still trying to understand fully. Joseph Smith references Matthew 16, and the sealing power given to Peter when he said, “whatsoever you bind on earth shall be bound in heaven, and whatsoever you loose on earth shall be loosed in heaven.” This intertextual reference must have been familiar in the ears of the early saints as they were familiar with the Bible, and what the Savior had conferred upon Peter, but it is further expanded to that the binding is also interpreted as a record being taken. Even from the first official meeting of the church, a record had been kept of those who were baptized into the church, and here Joseph is making the strong connection between the priesthood and the record that is being made.
In Doctrine and Covenants 121:36, this concept of divine power is further explained when it is stated that the “rights of the priesthood are inseparably connected with the powers of heaven”. This further helps to explain that when the priesthood is exercised righteously, it is as if a conduit is open from heaven, and there is literal power coming down to perform the ordinance, something that the early saints would have known about, but also that would have been a harder concept to understand. The saints were still very young in their spiritual progression, and although many would have known a great deal about the church, entirely grasping the reference to the powers of heaven must have been daunting to newly baptized members. It is understandable here to see how critical of a role Joseph Smith had, to lead the saints and to teach them about the priesthood, as he had previously had many more experiences and was comparatively much more mature spiritually speaking.
As also taught in Alma 13:7, the priesthood is more eternal than probably most of us understand. It is stated that “this high priesthood, … without beginning of days or end of years, being prepared from eternity to all eternity.” From this example, we can see that the priesthood was operable long before the earth was made, and that it would have transcended the creation of the world and been placed upon the earth, still with the actual priesthood power coming from heaven. With this knowledge, it would only make sense that with the power going from heaven to earth, that record of the use of sacred authority could go from earth to heaven.
The Lord again teaches this same principle incredibly plain terms in Doctrine and Covenants 132:13 when He says, “And everything that is in the world… that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God.” This makes it all the clearer that the authority of God is authority that stretches farther than this world. Elder M. Russell Ballard relates the experience of sealing his son in his book Our Search for happiness. He states clearly that he was only performing the ordinances because he had been ordained to do so. He says, “I certainly wouldn’t claim the authority to perform marriages that would bind people to each other through the eternities without authorization from the God of eternities.” (Page 66) This teaching is clear that in order for ordinances to be enforce after this world, the authority must come from God, who’s authority is the only authority that will be in effect outside of this world.
Overall, section 128 greatly strengthens our understanding of priesthood authority and we can see the development of its understanding for the early saints. Even though it took teaching from the prophet, many of the saints were able to grow in their understanding because of both ancient and modern scripture.
Monday, April 1, 2013
Wednesday, March 27, 2013
Enduring vs. Magnifying--by Ivan Yorgason
The words “marriage” and “family” are not the most well defined words in modern society. The 1828 version of Webster’s Dictionary defines marriage as “the act of uniting a man and woman for life.” The same dictionary defines family as “a household, including parents, children and servants, and as the case may be, lodgers or boarders.” In Section 132 of the Doctrine and Covenants, the Lord added a conditional definition for marriage and family. This new definition and the conditions on which it is valid changed the Latter-day Saint view of marriage and family.
The new definition presented is found throughout Section 132. In verse 19, the Lord says that this new definition is called “the new and everlasting covenant.” Some characteristics of this new definition of marriage from verse 19 are that “it is sealed …by the Holy Spirit of promise, by him who is anointed, unto whom I (the Lord) appointed this power and the keys of this priesthood”, it lasts through “time, and through all eternity”, it “shall be of full force when they (the married persons) are out of the world”, and “they (the married persons) shall pass by the angels, and the gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fullness and a continuation of the seeds forever and ever.” This new definition of marriage automatically gives a new definition of family. Under the new and everlasting covenant, family members are sealed together and families last throughout time and all eternity. This completely changed the view of marriage for Latter-day Saints. After this revelation, they realized that they would have the opportunity to not have their marriages end at death.
The idea that a marriage could literally last forever removed the inclination to only endure or tolerate the marriage until death. Speaking about the persons married through the new and everlasting covenant in verse 20, the Lord says, “Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting.” With this in mind, the persons married to cannot just tolerate each other. The eternal marriage cannot only be endured. Things that are endured are temporal or time dependent. They always end. Hence, in 3rd Nephi 15:9, the Lord says, “Look unto me, and endure to the end, and ye shall live; for unto him that endureth to the end will I give eternal life.” Marriage through the new and everlasting covenant does not end, therefore it cannot be endured.
With the inclination to endure a marriage removed, a new idea of how to manage marital relationships came about from the conditions on which the newly presented definition of marriage is valid. In verse 7, the Lord says that the conditions are that it be “sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power.” This allowed the Saints to have a clear goal for their marriages. At the reception of this revelation, they came to realize that, in order to have their marriages be eternal, they needed to have their marriages sealed by the Holy Spirit. Their marriages needed to be holy. Instead of enduring their marriages, they now began the quest of magnifying their marriages. Enduring ends with time, while magnifying is an eternal process.
Wednesday, March 20, 2013
Source Report--by Ivan Yorgason
Title:
Holland, Jeffrey R. and Patricia T. “However Long and Hard the Road.” Brigham Young University, Provo, UT. 18 January 1983.
Summary:
President and Sister Holland presented wonderful doctrine in regards to enduring to the end. Sister Holland specifically spoke about “becoming” and personal development instead of worrying so much about not being married. President Holland had a more general focus of mortal and, more importantly, eternal life. He spoke of how eternal goals and dreams can help us all hang in there throughout this life. He shared the example of high divorce rates as a problem, symbolic of a lack of determination and endurance. As examples of determination and perseverance, President Holland spoke about the life of Joseph Smith, the lives of the early Saints, and the building of the Salt Lake Temple.
Insight:
This article directly ties into the sections assigned for today’s reading. In sections 124,125, and 126, the Saints had been expelled from Missouri. They had been forced to rebuild their entire community yet again. The embodiment of determination and endurance is represented in the lives of these Saints. The very idea that President and Sister Holland were trying to share is portrayed through the Saints in these sections. We are often counseled to apply the scriptures to our lives. Sometimes it may seem difficult to apply them. President and Sister Holland apply these sections to our lives for us.
Quote:
“The baking of life’s best cakes takes time. Don’t despair of tarrying and trying. And don’t ‘burn your lips’ with impatience.”
I feel this quote is particularly powerful and relevant because it completely covers all of the ideas shared by President and Sister Holland. All of life’s worthy causes are represented by “life’s best cakes.” If you give up at any time along the way, you won’t end up succeeding in those worthy causes. Impatience in life also leads to failure and hurt. By enduring to the end, not giving up, and avoiding impatience, we can all take part in “life’s best cakes.”
Response:
The words of President and Sister Holland were not especially poignant to my current life situation. I don’t have a lot of difficulties or trials. Life is going pretty much according to plan and I don’t feel like I have suffered unnecessary pain or suffering. Because of this, I have gained something different from their words than maybe most people would. As I read, I began to reflect on what things I have given up on in my life, what I possibly am giving up on, and what I may give up on in the future.
I believe that I need to think about this more often in life. What is worth continuing? What is worth giving up on? I can’t do everything in life, but I can do more than what I am currently accomplishing. There are many good things in this life, but as Elder Oaks taught, “We have to forego some good things in order to choose others that are better or best because they develop faith in the Lord Jesus Christ and strengthen our families.” While the words shared by President and Sister Holland referred to enduring to the end, they prompted me to not only endure, but endure well.
Determination, patience, and longsuffering can get us to the end of the race. I feel that we must also consider what condition we want to be in when we finish the race. Did we take advantage of every “best” thing that we could have? Did we endure well? The lives of the early Saints and the life of Joseph Smith are great examples of people who endured well. Not only did they persevere, but they also took advantage of the many righteous opportunities around them. After having this chance to read and learn about the importance of enduring patiently life’s trials in order to achieve life’s worthy causes, I too want to be able to endure well the lot I have been handed.
Holland, Jeffrey R. and Patricia T. “However Long and Hard the Road.” Brigham Young University, Provo, UT. 18 January 1983.
Summary:
President and Sister Holland presented wonderful doctrine in regards to enduring to the end. Sister Holland specifically spoke about “becoming” and personal development instead of worrying so much about not being married. President Holland had a more general focus of mortal and, more importantly, eternal life. He spoke of how eternal goals and dreams can help us all hang in there throughout this life. He shared the example of high divorce rates as a problem, symbolic of a lack of determination and endurance. As examples of determination and perseverance, President Holland spoke about the life of Joseph Smith, the lives of the early Saints, and the building of the Salt Lake Temple.
Insight:
This article directly ties into the sections assigned for today’s reading. In sections 124,125, and 126, the Saints had been expelled from Missouri. They had been forced to rebuild their entire community yet again. The embodiment of determination and endurance is represented in the lives of these Saints. The very idea that President and Sister Holland were trying to share is portrayed through the Saints in these sections. We are often counseled to apply the scriptures to our lives. Sometimes it may seem difficult to apply them. President and Sister Holland apply these sections to our lives for us.
Quote:
“The baking of life’s best cakes takes time. Don’t despair of tarrying and trying. And don’t ‘burn your lips’ with impatience.”
I feel this quote is particularly powerful and relevant because it completely covers all of the ideas shared by President and Sister Holland. All of life’s worthy causes are represented by “life’s best cakes.” If you give up at any time along the way, you won’t end up succeeding in those worthy causes. Impatience in life also leads to failure and hurt. By enduring to the end, not giving up, and avoiding impatience, we can all take part in “life’s best cakes.”
Response:
The words of President and Sister Holland were not especially poignant to my current life situation. I don’t have a lot of difficulties or trials. Life is going pretty much according to plan and I don’t feel like I have suffered unnecessary pain or suffering. Because of this, I have gained something different from their words than maybe most people would. As I read, I began to reflect on what things I have given up on in my life, what I possibly am giving up on, and what I may give up on in the future.
I believe that I need to think about this more often in life. What is worth continuing? What is worth giving up on? I can’t do everything in life, but I can do more than what I am currently accomplishing. There are many good things in this life, but as Elder Oaks taught, “We have to forego some good things in order to choose others that are better or best because they develop faith in the Lord Jesus Christ and strengthen our families.” While the words shared by President and Sister Holland referred to enduring to the end, they prompted me to not only endure, but endure well.
Determination, patience, and longsuffering can get us to the end of the race. I feel that we must also consider what condition we want to be in when we finish the race. Did we take advantage of every “best” thing that we could have? Did we endure well? The lives of the early Saints and the life of Joseph Smith are great examples of people who endured well. Not only did they persevere, but they also took advantage of the many righteous opportunities around them. After having this chance to read and learn about the importance of enduring patiently life’s trials in order to achieve life’s worthy causes, I too want to be able to endure well the lot I have been handed.
A House for the Most High--by Matthew James
The early Latter-day Saints were chased from their homes on more than one occasion and many times were commanded to build a temple. Now temples dot the Earth, with over 140 either operating or under construction. What is it about the temple that makes it important? Why would the early Saints risk their lives, and their worldly wealth to build them?
In revelation as early as section 88 we begin to learn about the importance of the temple, “Organize yourselves; prepare every needful thing; and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God.” The Saints were greatly blessed as they labored on, and finished this house. The Lord himself came to accept the offering of the Saints, “For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house.” (D&C 110:7) The Saints were not able to enjoy this house for long; soon after they left Kirtland in hope of finding Zion elsewhere. They were commanded and attempted to build other temples, but with each attempt came mobs and heartache.
In section 124 of the Doctrine and Covenants the Lords commands another temple to be built in Nauvoo. In verse 28 the Lord says, “For there is not a place found on earth that [I] may come to and restore again that which was lost unto you.” The Saints are commanded to bring the best of what they had to build this temple. What did they think as they learned of this new command? They did not grow despondent as one might expect given their past. Instead, they rallied around their leaders and did their best to contribute. All of the trials that the Saints experienced seemed only to intensify their desires to receive the blessings of the temple.
What are these blessings? Section 124 marks the beginning of the Saints understanding of the temple in terms that we are familiar with. Looking in verse 38, “For, for this cause I commanded Moses that he should build a tabernacle… that those ordinances might be revealed which had been hid from before the world was.” One of those ordinances was baptism for the dead. Through this ordinance, those who had died without knowledge of the gospel might be able to accept it in the afterlife. The revelation specifies that this and other ordinances for the dead should be completed in the temple. We begin to see the temple go from a meetinghouse, to a more sacred kind of building.
In our own time, the prophet has spoken about the importance of temples. In conference, April 2011, President Thomas Monson said, “Those who understand the eternal blessings which come from the temple know that no sacrifice is too great, no price too heavy.” He also states, “The all-important and crowning blessings of membership in the Church are those blessings which we receive in the temples of God.” At a personal level, there is no difference between choosing not to attend the temple, and not having a temple to attend. Truly, we have been blessed by the sacrifices of those who came before us.
In revelation as early as section 88 we begin to learn about the importance of the temple, “Organize yourselves; prepare every needful thing; and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God.” The Saints were greatly blessed as they labored on, and finished this house. The Lord himself came to accept the offering of the Saints, “For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house.” (D&C 110:7) The Saints were not able to enjoy this house for long; soon after they left Kirtland in hope of finding Zion elsewhere. They were commanded and attempted to build other temples, but with each attempt came mobs and heartache.
In section 124 of the Doctrine and Covenants the Lords commands another temple to be built in Nauvoo. In verse 28 the Lord says, “For there is not a place found on earth that [I] may come to and restore again that which was lost unto you.” The Saints are commanded to bring the best of what they had to build this temple. What did they think as they learned of this new command? They did not grow despondent as one might expect given their past. Instead, they rallied around their leaders and did their best to contribute. All of the trials that the Saints experienced seemed only to intensify their desires to receive the blessings of the temple.
What are these blessings? Section 124 marks the beginning of the Saints understanding of the temple in terms that we are familiar with. Looking in verse 38, “For, for this cause I commanded Moses that he should build a tabernacle… that those ordinances might be revealed which had been hid from before the world was.” One of those ordinances was baptism for the dead. Through this ordinance, those who had died without knowledge of the gospel might be able to accept it in the afterlife. The revelation specifies that this and other ordinances for the dead should be completed in the temple. We begin to see the temple go from a meetinghouse, to a more sacred kind of building.
In our own time, the prophet has spoken about the importance of temples. In conference, April 2011, President Thomas Monson said, “Those who understand the eternal blessings which come from the temple know that no sacrifice is too great, no price too heavy.” He also states, “The all-important and crowning blessings of membership in the Church are those blessings which we receive in the temples of God.” At a personal level, there is no difference between choosing not to attend the temple, and not having a temple to attend. Truly, we have been blessed by the sacrifices of those who came before us.
Wednesday, March 6, 2013
Kirtland Temple Keys--by Erin Collet
During their visitation from four heavenly messengers Joseph Smith and Oliver Cowdery received important keys for the building up of the Church in this dispensation. Christ first came and accepted the Kirtland temple. Following the Savior’s visit Moses appeared and gave them the “keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north.” In his talk “The Gathering of Scattered Israel” Elder Nelson points out that missionary work is a vital to accomplishing the gathering of Israel. In this way I think that the keys restored by Moses are related to the keys used to dedicate new countries for missionary work today. By spreading the gospel people from the lost tribes are being brought back into the house of Israel. It is interesting to me that Moses was the one to restore those keys instead of Jacob. Perhaps it is because he was the one who led the children of Israel to the last place they were all gathered together.
After Moses, Elias came to commit the dispensation of the gospel of Abraham. The Bible Dictionary says that this Elias was a man who lived at the same time as Abraham. Because Abraham lived so long ago it does not surprise me that a record of Elias’s existence has not remained to this day. The Bible Dictionary also tells us that a dispensation is a “period of time in which the Lord has at least one authorized servant on the earth who bears the holy priesthood and the keys.” From this definition and the footnotes from D&C 110:12 I think that Elias gave Joseph Smith the power to access the keys that were given to Abraham by the Abrahamic Covenant. The Abrahamic Covenant blesses us even today to receive eternal inheritances. Thus, I think that the keys Elias had in a sense opened the door for the keys that Elijah brought.
D&C 110 tells us that Elijah brought “the keys of this dispensation.” As later use of these keys show, these are the sealing keys. Elijah held these keys in his mortal life and later gave them to Peter, James, and John. This is somewhat confusing to me—why would keys that had existed previously be called the keys of this dispensation? Perhaps these keys are the crowning restoration of this dispensation because they have the power to give exaltation. Additionally these keys allow us to link back through generations, and thus provide the opportunity for the whole human family to be exalted, which is part of the mission of this last dispensation.
One new thing I learned while studying these keys is that it seems to me that each needed the others to be complete. The Abrahamic Covenant brings blessings to all who are members of the Church, and in order for more and more people to receive these blessings Israel must be gathered. Also, I think that in order for the Abrahamic Covenant to be in full effect and receive eternal inheritances we must be sealed by the sealing power brought by Elijah. This is the first time that I have noticed these connections and I feel like I better understand why these messengers came on one day in one grand spiritual experience. By studying these different keys I have also reflected on how all things had to be restored one at a time, or precept up on precept, in the grand restoration of the Gospel. Truly all of the keys restored in the Kirtland temple bless our lives today.
After Moses, Elias came to commit the dispensation of the gospel of Abraham. The Bible Dictionary says that this Elias was a man who lived at the same time as Abraham. Because Abraham lived so long ago it does not surprise me that a record of Elias’s existence has not remained to this day. The Bible Dictionary also tells us that a dispensation is a “period of time in which the Lord has at least one authorized servant on the earth who bears the holy priesthood and the keys.” From this definition and the footnotes from D&C 110:12 I think that Elias gave Joseph Smith the power to access the keys that were given to Abraham by the Abrahamic Covenant. The Abrahamic Covenant blesses us even today to receive eternal inheritances. Thus, I think that the keys Elias had in a sense opened the door for the keys that Elijah brought.
D&C 110 tells us that Elijah brought “the keys of this dispensation.” As later use of these keys show, these are the sealing keys. Elijah held these keys in his mortal life and later gave them to Peter, James, and John. This is somewhat confusing to me—why would keys that had existed previously be called the keys of this dispensation? Perhaps these keys are the crowning restoration of this dispensation because they have the power to give exaltation. Additionally these keys allow us to link back through generations, and thus provide the opportunity for the whole human family to be exalted, which is part of the mission of this last dispensation.
One new thing I learned while studying these keys is that it seems to me that each needed the others to be complete. The Abrahamic Covenant brings blessings to all who are members of the Church, and in order for more and more people to receive these blessings Israel must be gathered. Also, I think that in order for the Abrahamic Covenant to be in full effect and receive eternal inheritances we must be sealed by the sealing power brought by Elijah. This is the first time that I have noticed these connections and I feel like I better understand why these messengers came on one day in one grand spiritual experience. By studying these different keys I have also reflected on how all things had to be restored one at a time, or precept up on precept, in the grand restoration of the Gospel. Truly all of the keys restored in the Kirtland temple bless our lives today.
Monday, March 4, 2013
Priesthood and Quorums--By Devon Stern
Verses 30 and 31 of D&C 107 give us insight to the way in which priesthood quorums are to make decisions together. “The decisions of these quorums, or either of them, are to be made in all righteousness, in holiness, and lowliness of heart, meekness and long suffering, and in faith, and virtue, and knowledge, temperance, patience, godliness, brotherly kindness and charity” (v. 30.) The promised blessing is that “if these things abound in them they shall not be unfruitful in the knowledge of the Lord” (v. 31.) These verses mirror very closely 2 Peter 1:5-8, and a similar promise is given that “if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ” (v. 8). It’s interesting to see how the Lord’s methods of operation in His church are the same in all times and for all people. We are always to do things in faith, patience, virtue and love, and if we do then we will be blessed with knowledge from God on how to act.
These verses in section 107 immediately brought to mind section 121 verses 41-42 wherein we are told that the priesthood cannot have power or influence over another except by persuasion, long-suffering, gentleness, meekness, love unfeigned, kindness, and pure knowledge. This is a scripture that I think we should all read often and try to apply in our lives, but it is especially important for priesthood leaders to read and apply often. I have seen in my service as elders quorum president how easy it is to see others as problems rather than people. You focus so much on trying to help them do what they need to do that you sometimes forget the real goal of helping them become what they need to be. Sometimes that become frustrating, and you need to read these verses again and strive to reach out to them in love unfeigned, with kindness, meekness and patience. President Monson gives us great advice when he encourages us to “see others as they may become” (“See Others as They May Become”, Ensign, Nov 2012, p. 68) and “never [to] let a problem to be solved become more important than a person to be loved” (“Finding Joy in the Journey”, Ensign, Nov 2008, p. 86.)
We see this counsel to act with Christlike attributes as priesthood leaders repeated often in the New Testament, when the apostles were trying to establish the correct pattern of priesthood ministering. 2 Cor. 6:4-6 state that to approve ourselves as the ministers of God, we must act in patience in any affliction and possess love unfeigned. In 1 Peter the chief apostle admonishes the elders to “feed the flock of God...neither as being lords over God’s heritage, but being ensamples to the flock” (5:1-3.) He speaks also specifically to husbands, which is a priesthood leadership role, to dwell with their wives according to knowledge, to honor them, to be of one mind, to have compassion, not to return railing for railing, but rather to return a blessing (3:7-9.) We are constantly reminded in every position of authority not to seek power, but to act in love and in the best interest of those we serve and to maintain patience and kindness, even suffering a long time if we must.
I believe these principles that are repeated over and over in the scriptures are important not only for priesthood leaders, but for any disciple of Christ. This is how we become like Him: through practicing and developing the attributes He possesses in full. They also apply to anyone who is called to lead another, whether it be as a young women’s advisor, a Sunday school teacher, a mother, or a ward choir director, or even something that isn’t church related at all. These are true principles in whatever leadership capacity we serve in.
I also find it interesting how much these verses emphasize having correct knowledge and acting thereon. We are to continually seek knowledge from God in doing right in His eyes. The only way we can know for sure what the right thing to do in any situation is is to receive a witness from the Holy Ghost that it is right. We need to be fruitful in the knowledge of the Lord (D&C 107:31) in order to live our lives right in preparation for returning to live with Him.
These verses in section 107 immediately brought to mind section 121 verses 41-42 wherein we are told that the priesthood cannot have power or influence over another except by persuasion, long-suffering, gentleness, meekness, love unfeigned, kindness, and pure knowledge. This is a scripture that I think we should all read often and try to apply in our lives, but it is especially important for priesthood leaders to read and apply often. I have seen in my service as elders quorum president how easy it is to see others as problems rather than people. You focus so much on trying to help them do what they need to do that you sometimes forget the real goal of helping them become what they need to be. Sometimes that become frustrating, and you need to read these verses again and strive to reach out to them in love unfeigned, with kindness, meekness and patience. President Monson gives us great advice when he encourages us to “see others as they may become” (“See Others as They May Become”, Ensign, Nov 2012, p. 68) and “never [to] let a problem to be solved become more important than a person to be loved” (“Finding Joy in the Journey”, Ensign, Nov 2008, p. 86.)
We see this counsel to act with Christlike attributes as priesthood leaders repeated often in the New Testament, when the apostles were trying to establish the correct pattern of priesthood ministering. 2 Cor. 6:4-6 state that to approve ourselves as the ministers of God, we must act in patience in any affliction and possess love unfeigned. In 1 Peter the chief apostle admonishes the elders to “feed the flock of God...neither as being lords over God’s heritage, but being ensamples to the flock” (5:1-3.) He speaks also specifically to husbands, which is a priesthood leadership role, to dwell with their wives according to knowledge, to honor them, to be of one mind, to have compassion, not to return railing for railing, but rather to return a blessing (3:7-9.) We are constantly reminded in every position of authority not to seek power, but to act in love and in the best interest of those we serve and to maintain patience and kindness, even suffering a long time if we must.
I believe these principles that are repeated over and over in the scriptures are important not only for priesthood leaders, but for any disciple of Christ. This is how we become like Him: through practicing and developing the attributes He possesses in full. They also apply to anyone who is called to lead another, whether it be as a young women’s advisor, a Sunday school teacher, a mother, or a ward choir director, or even something that isn’t church related at all. These are true principles in whatever leadership capacity we serve in.
I also find it interesting how much these verses emphasize having correct knowledge and acting thereon. We are to continually seek knowledge from God in doing right in His eyes. The only way we can know for sure what the right thing to do in any situation is is to receive a witness from the Holy Ghost that it is right. We need to be fruitful in the knowledge of the Lord (D&C 107:31) in order to live our lives right in preparation for returning to live with Him.
Monday, February 25, 2013
Chastening--by Lisa Tait
“Verily, thus saith the Lord unto you whom I love, and whom I love
I also chasten that their sins may be forgiven, for with the
chastisement I prepare a way for their deliverance in all things out of
temptation, and I have loved you—“ (D&C 95:1)
This verse introduces a revelation in which the Lord calls the Saints in Kirtland to repentance for failing to take seriously the command to build a “house” (temple). Beyond the immediate context, however, this statement from the Lord teaches some important principles about His perspective on the nature, purpose, and results of chastening.
We should first understand what “chasten” means. We might tend to think of it in terms of “scolding” or “punishment.” However, this verse seems to equate love and chastening, while words such as scolding or punishment do not have a strong connection to the idea of “love.”
In seeking to understand the concept of chastening, it helps to remember that this process involves two parties: the chastener (the one who does the chastening) and the recipient, the one who is chastened. As the chastener, the Lord explains his perspective in order that we, as the recipients of chastening, might accept and act upon it correctly.
First, then, we must understand the perspective of the chastener. The 1828 Webster’s dictionary defined “chasten” as follows:
“To correct by punishment; to punish; to inflict pain for the purpose of reclaiming an offender;… to purify from errors or faults.”
The current Merriam-Webster online dictionary adds the following:
“to prune (as a work or style of art) of excess, pretense, or falsity : refine; to cause to be more humble or restrained: subdue.”
Chastening, then, should be thought of as correction, purification, refinement. This is what the Lord means when He says “whom I love I also chasten.” From God’s perspective, chastening is an act of love, motivated by His desire to purify and refine us to reach our full potential and become more like Him.
In this light, the more modern definition of “chasten” as “pruning” is significant. An experienced gardener knows that it is often necessary to cut back a tree or a bush significantly each year in order to help the plant continue to grow in a healthy manner and produce the highest quality fruit or blossoms. A bush that is left to grow wild will often become unproductive. Those many cuts and slices often look ugly and seem drastic at first, but a few months later the results prove how beneficial, even necessary, the pruning was. This is the point of President Hugh B. Brown’s famous talk, “God is the Gardener” (audio available here; also published as "The Currant Bush" in the New Era, April 2001.)
Most of us understand how this concept applies to the parent-child relationship. Parents love their children and want to help them grow and develop; therefore, they must at times correct—chasten—their children. “This is for your own good,” right? Likewise, we might think of the teacher-student interaction in this way. Those seemingly critical comments written in the margin of the paper you slaved over for weeks are intended to help you see how you could improve it.
The problem is that as fallible human beings, parents (and all of us) can easily cross over the line from chastening intended to be for the benefit of our children into simply venting or indulging in anger for its own sake, or even into exercising unrighteous dominion and abuse. This is when “chastening” becomes “scolding,” and most of us can relate to how it feels to be on the receiving end of that equation.
We have to remember, though, that the Lord’s chastening will never cross that line. Here is one of those places where we can’t let what people do to each other color our understanding of a word the Lord uses in His own way.
When we are on the receiving end of chastening, then, the question is what we will do with it. Will we accept it and use it as intended? Or will we resist, allowing our pride and feelings to be hurt? Will we ask, “Why me?” and cry, “This isn’t fair!”? Will we act like small children (or maybe not so small) who throw a fit and become inconsolable when they don’t get their way? Or will we look inside ourselves and ask, “What can I learn from this?” Will we turn to the Lord and ask Him to help us understand His purposes in our lives?
Note that in D&C 95:1 the Lord explains a further purpose for chastening: “I also chasten that their sins may be forgiven.” If this is the case, then it follows that one of the most productive responses we can have to chastening is repentance. It is surely not the case that every time we experience chastening in our lives it is because of a specific sin we have committed. However, we should keep in mind that that could be the case. Sometimes we may need to repent of something definite. But it may also be an opportunity for us to identify a weakness that is holding us back. Without feeling that we are worthless and totally unworthy, we can recognize that the chance to identify and overcome any of our own limitations is a true blessing and act of mercy by the Lord. There are so many things we can’t see about ourselves—chastening truly can be an opportunity to learn something new and develop a new strength by overcoming a previously un-tested weakness (see Ether 12:27).
Some of the most powerful experiences I have had in my life have come in answer to the simple prayer, “What do you want me to learn from this?” It’s really a variation on the suggestion I’ve made before that sometimes we need to pray about what to pray about.
Now, all this having been said, here is the question for further discussion: How can we recognize chastening in our own lives? What are some forms the Lord’s chastening might take? Most of us won’t receive a direct revelation like those in the Doctrine and Covenants (Section 93, for example) that specifically calls us to repentance, so how can we recognize when this process is occurring in our own lives?
Post some of your thoughts and experiences in the comments below.
This verse introduces a revelation in which the Lord calls the Saints in Kirtland to repentance for failing to take seriously the command to build a “house” (temple). Beyond the immediate context, however, this statement from the Lord teaches some important principles about His perspective on the nature, purpose, and results of chastening.
We should first understand what “chasten” means. We might tend to think of it in terms of “scolding” or “punishment.” However, this verse seems to equate love and chastening, while words such as scolding or punishment do not have a strong connection to the idea of “love.”
In seeking to understand the concept of chastening, it helps to remember that this process involves two parties: the chastener (the one who does the chastening) and the recipient, the one who is chastened. As the chastener, the Lord explains his perspective in order that we, as the recipients of chastening, might accept and act upon it correctly.
First, then, we must understand the perspective of the chastener. The 1828 Webster’s dictionary defined “chasten” as follows:
“To correct by punishment; to punish; to inflict pain for the purpose of reclaiming an offender;… to purify from errors or faults.”
The current Merriam-Webster online dictionary adds the following:
“to prune (as a work or style of art) of excess, pretense, or falsity : refine; to cause to be more humble or restrained: subdue.”
Chastening, then, should be thought of as correction, purification, refinement. This is what the Lord means when He says “whom I love I also chasten.” From God’s perspective, chastening is an act of love, motivated by His desire to purify and refine us to reach our full potential and become more like Him.
In this light, the more modern definition of “chasten” as “pruning” is significant. An experienced gardener knows that it is often necessary to cut back a tree or a bush significantly each year in order to help the plant continue to grow in a healthy manner and produce the highest quality fruit or blossoms. A bush that is left to grow wild will often become unproductive. Those many cuts and slices often look ugly and seem drastic at first, but a few months later the results prove how beneficial, even necessary, the pruning was. This is the point of President Hugh B. Brown’s famous talk, “God is the Gardener” (audio available here; also published as "The Currant Bush" in the New Era, April 2001.)
Most of us understand how this concept applies to the parent-child relationship. Parents love their children and want to help them grow and develop; therefore, they must at times correct—chasten—their children. “This is for your own good,” right? Likewise, we might think of the teacher-student interaction in this way. Those seemingly critical comments written in the margin of the paper you slaved over for weeks are intended to help you see how you could improve it.
The problem is that as fallible human beings, parents (and all of us) can easily cross over the line from chastening intended to be for the benefit of our children into simply venting or indulging in anger for its own sake, or even into exercising unrighteous dominion and abuse. This is when “chastening” becomes “scolding,” and most of us can relate to how it feels to be on the receiving end of that equation.
We have to remember, though, that the Lord’s chastening will never cross that line. Here is one of those places where we can’t let what people do to each other color our understanding of a word the Lord uses in His own way.
When we are on the receiving end of chastening, then, the question is what we will do with it. Will we accept it and use it as intended? Or will we resist, allowing our pride and feelings to be hurt? Will we ask, “Why me?” and cry, “This isn’t fair!”? Will we act like small children (or maybe not so small) who throw a fit and become inconsolable when they don’t get their way? Or will we look inside ourselves and ask, “What can I learn from this?” Will we turn to the Lord and ask Him to help us understand His purposes in our lives?
Note that in D&C 95:1 the Lord explains a further purpose for chastening: “I also chasten that their sins may be forgiven.” If this is the case, then it follows that one of the most productive responses we can have to chastening is repentance. It is surely not the case that every time we experience chastening in our lives it is because of a specific sin we have committed. However, we should keep in mind that that could be the case. Sometimes we may need to repent of something definite. But it may also be an opportunity for us to identify a weakness that is holding us back. Without feeling that we are worthless and totally unworthy, we can recognize that the chance to identify and overcome any of our own limitations is a true blessing and act of mercy by the Lord. There are so many things we can’t see about ourselves—chastening truly can be an opportunity to learn something new and develop a new strength by overcoming a previously un-tested weakness (see Ether 12:27).
Some of the most powerful experiences I have had in my life have come in answer to the simple prayer, “What do you want me to learn from this?” It’s really a variation on the suggestion I’ve made before that sometimes we need to pray about what to pray about.
Now, all this having been said, here is the question for further discussion: How can we recognize chastening in our own lives? What are some forms the Lord’s chastening might take? Most of us won’t receive a direct revelation like those in the Doctrine and Covenants (Section 93, for example) that specifically calls us to repentance, so how can we recognize when this process is occurring in our own lives?
Post some of your thoughts and experiences in the comments below.
Wednesday, February 13, 2013
Source Report--by Matthew James
Title:
McConkie, Bruce R. “How to Worship.” General Conference, October 1971.
Summary:
There are many forms of worship. Only the worship of the Eternal Father can produce the desired result, namely, salvation. We may ask what constitutes proper worship, or even who we should worship. We must follow the example of Christ, who showed us how to worship the Father properly. It isn’t a simple checklist of items, rather an entire life style. Thus, worship isn’t something we do once a week, but over an entire lifetime.
Quote:
“To worship the Lord is to be married in the temple, to have children, to teach them the gospel, and to bring them up in light and truth.”
This quote is in a portion of the talk where ways that we can worship are listed. I chose this, because it clearly contrasts the common idea that worship is something that we can do in an afternoon, with several things that take nearly a lifetime. Often I think of worship as just prayer, and it can be, but it is so much more than that.
Title:
Maxwell, Neal A. “Premortality, a Glorious Reality.” General Conference, October 1985.
Summary:
The doctrine of having lived before this life is something that sets us apart from all other religions. As we understand our purpose and reason for coming here, we begin to understand why we must endure so much hardship. We can see that God really had a plan for us, and as our loving Father, knew what we needed to progress. This knowledge doesn’t necessarily make life easier for us. We still must make choices, and knowing that we lived before adds another layer of responsibility. Now we must choose to follow God, as we did before, only now, we can’t remember Him.
Quote:
“Premortality is not a relaxing doctrine. For each of us, there are choices to be made, incessant and difficult chores to be done, ironies and adversities to be experienced, time to be well spent, talents and gifts to be well employed. Just because we were chosen ‘there and then,’ surely does not mean we can be indifferent ‘here and now.’ Whether foreordination for men, or foredesignation for women, those called and prepared must also prove ‘chosen, and faithful.’”
I really love how clearly he states this here. We should remind ourselves that just because we chose to follow God once, it doesn’t let us off the hook in this life. We must struggle and choose every day. In fact, it is made more difficult now, since we cannot remember. In the end, if we do prove faithful, we will be blessed beyond our imaginations. I do like how he states the last sentence. We often hear that we are the chosen generation, but really, we must prove that we are.
Insight:
Christ has been our example since before the world was. I think that we can see this as we read the scriptures. It is always Christ who is there at the front. In D&C 93:8-9 it speaks of how Christ made the world. Where were we in this verse? We know we existed, and I think we were probably learning from Christ’s example. We are to follow him here in this life, just as we did when we chose to come here, and as we likely did before that time. Christ has shown us, since before the beginning how to worship the Father in the appropriate, salvation bringing way.
Response:
When I hear the word worship, I often think of many pious people kneeling and bowing and looking humble. As I read the article on how God wants us to worship, I realized that God doesn’t need that. I don’t really think that kind of worship would even make him happy. What he desires, and wants us to desire, is to pattern our lives after and follow the Son, and become just like He is. That would be the ultimate compliment to any Father I think, to have a child say, “Dad, I want to be just like you.” While reading about the pre-earth life, this was further reinforced. It is clear that God has planned this from the beginning to the end. We can’t always see the path, but he can, and he wants us to succeed. By letting us view our progress from premortality to now, he is opening up our imaginations to let us view our futures.
McConkie, Bruce R. “How to Worship.” General Conference, October 1971.
Summary:
There are many forms of worship. Only the worship of the Eternal Father can produce the desired result, namely, salvation. We may ask what constitutes proper worship, or even who we should worship. We must follow the example of Christ, who showed us how to worship the Father properly. It isn’t a simple checklist of items, rather an entire life style. Thus, worship isn’t something we do once a week, but over an entire lifetime.
Quote:
“To worship the Lord is to be married in the temple, to have children, to teach them the gospel, and to bring them up in light and truth.”
This quote is in a portion of the talk where ways that we can worship are listed. I chose this, because it clearly contrasts the common idea that worship is something that we can do in an afternoon, with several things that take nearly a lifetime. Often I think of worship as just prayer, and it can be, but it is so much more than that.
Title:
Maxwell, Neal A. “Premortality, a Glorious Reality.” General Conference, October 1985.
Summary:
The doctrine of having lived before this life is something that sets us apart from all other religions. As we understand our purpose and reason for coming here, we begin to understand why we must endure so much hardship. We can see that God really had a plan for us, and as our loving Father, knew what we needed to progress. This knowledge doesn’t necessarily make life easier for us. We still must make choices, and knowing that we lived before adds another layer of responsibility. Now we must choose to follow God, as we did before, only now, we can’t remember Him.
Quote:
“Premortality is not a relaxing doctrine. For each of us, there are choices to be made, incessant and difficult chores to be done, ironies and adversities to be experienced, time to be well spent, talents and gifts to be well employed. Just because we were chosen ‘there and then,’ surely does not mean we can be indifferent ‘here and now.’ Whether foreordination for men, or foredesignation for women, those called and prepared must also prove ‘chosen, and faithful.’”
I really love how clearly he states this here. We should remind ourselves that just because we chose to follow God once, it doesn’t let us off the hook in this life. We must struggle and choose every day. In fact, it is made more difficult now, since we cannot remember. In the end, if we do prove faithful, we will be blessed beyond our imaginations. I do like how he states the last sentence. We often hear that we are the chosen generation, but really, we must prove that we are.
Insight:
Christ has been our example since before the world was. I think that we can see this as we read the scriptures. It is always Christ who is there at the front. In D&C 93:8-9 it speaks of how Christ made the world. Where were we in this verse? We know we existed, and I think we were probably learning from Christ’s example. We are to follow him here in this life, just as we did when we chose to come here, and as we likely did before that time. Christ has shown us, since before the beginning how to worship the Father in the appropriate, salvation bringing way.
Response:
When I hear the word worship, I often think of many pious people kneeling and bowing and looking humble. As I read the article on how God wants us to worship, I realized that God doesn’t need that. I don’t really think that kind of worship would even make him happy. What he desires, and wants us to desire, is to pattern our lives after and follow the Son, and become just like He is. That would be the ultimate compliment to any Father I think, to have a child say, “Dad, I want to be just like you.” While reading about the pre-earth life, this was further reinforced. It is clear that God has planned this from the beginning to the end. We can’t always see the path, but he can, and he wants us to succeed. By letting us view our progress from premortality to now, he is opening up our imaginations to let us view our futures.
Monday, February 11, 2013
Temple Bodies--by Emily Culp
Section 89 of the Doctrine and Covenants and its prolific revelation of the Word of Wisdom is one of the most important aspects of the restored gospel. Given just a few years after the church was organized in 1830, this “principle with promise” as it says, was given to direct the saints on how to better protect the most important part of our mortal existence. Our bodies.
As latter-day saints we know that our bodies are more than just temporary holding cells for our spirits. As Doctrine and Covenants 88:15 states, “The spirit and the body are the soul of man.” The bodies we have been given on earth are divinely connected to our salvation. They will stay with us until we become exalted and they are perfected.
Our bodies are also referred to as temples, which makes a lot of sense when considering the parallel to physical temples that we attend. Just like the temples on earth, our bodies are capable of holding a member of the Godhead within them. Christ dwells in his temple on earth just as he dwells in us by virtue of the Holy Ghost.
With all of this in consideration, the Word of Wisdom becomes more than just a handful of do’s and don’ts. It gives us guidelines by which we can ensure that we make it back to Heavenly Father having honored the temples he has given us.
Elder Bednar gave a wonderful talk at a CES fireside in 2009 titled “Things as They Really Are” in which he discusses this importance of having a physical body and how Satan feels about the subject. He talks about how Satan’s eternal progression has been halted because he doesn’t have a body, and consequently attempts to coerce us into misusing ours. The Word of Wisdom provides a foundation for us to understand that we must respect our bodies. Physically we should take care of them by eating right, exercising, and not getting tattoos, piercings, or disfiguring them in other ways. But we should also remember to love ourselves enough to be able to accept our bodies as temples and not feel pressure to look any certain way.
Elder Bednar points out that, “Our physical bodies make possible a breadth, a depth, and an intensity of experience that simply could not be obtained in our premortal estate.” These temples we reside in are essential for our salvation. So we’d better treat them accordingly.
In section 88 of the Doctrine and Covenants, details of the resurrection are revealed. Verse 28 states, “They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened.” We thus understand that we must be stewards of the bodies we’ve been given as they will be with us in the next life.
Another verse in section 84 parallel to New Testament teaching, points out how important our bodies are to the savior. Verse 80 reads:
“And any man that shall go and preach this gospel of the kingdom, and fail not to continue faithful in all things, shall not be weary in mind, neither darkened, neither in body, limb, nor joint; and a hair of his head shall not fall to the ground unnoticed. And they shall not go hungry, neither athirst.”
Heavenly Father knows every hair on our heads. Often people become defensive about keeping the Word of Wisdom with the statement, “It’s MY body. I’m not hurting anyone.” When in fact, our bodies are bought with a price by the savior, and we are in fact hurting him when we misuse them. Sins involving the body can be some of the most rationalized, but are also the most serious (see; murder, premarital sex).
Often I’ve thought to myself, I’d really like a coffee. Just one. It’s delicious, and will give me the energy I need to get through this day, and no one will know. Immediately after running through this thought process I realize the error in it. If I would’ve taken care of myself in the first place and adapted a healthy sleeping schedule/eaten the right foods, I’d have the energy I need, and of course the Savior would know. Who is the most important person who could find out. Even more important than your mom.
It’s a simple principle, but keeping the Word of Wisdom truly can make us feel better in every way. By not abusing substances we have a clear mind and avoid health problems, and by following healthy guidelines we have increased stamina as well as an increased ability to feel the spirit.
It might be difficult at times to eat all of the right foods and exercise 3 times a week (especially as a busy college student) but I know that if I’m trying my best to live the Word of Wisdom I will be blessed and will be worthy to be filled with the spirit in my daily life.
As latter-day saints we know that our bodies are more than just temporary holding cells for our spirits. As Doctrine and Covenants 88:15 states, “The spirit and the body are the soul of man.” The bodies we have been given on earth are divinely connected to our salvation. They will stay with us until we become exalted and they are perfected.
Our bodies are also referred to as temples, which makes a lot of sense when considering the parallel to physical temples that we attend. Just like the temples on earth, our bodies are capable of holding a member of the Godhead within them. Christ dwells in his temple on earth just as he dwells in us by virtue of the Holy Ghost.
With all of this in consideration, the Word of Wisdom becomes more than just a handful of do’s and don’ts. It gives us guidelines by which we can ensure that we make it back to Heavenly Father having honored the temples he has given us.
Elder Bednar gave a wonderful talk at a CES fireside in 2009 titled “Things as They Really Are” in which he discusses this importance of having a physical body and how Satan feels about the subject. He talks about how Satan’s eternal progression has been halted because he doesn’t have a body, and consequently attempts to coerce us into misusing ours. The Word of Wisdom provides a foundation for us to understand that we must respect our bodies. Physically we should take care of them by eating right, exercising, and not getting tattoos, piercings, or disfiguring them in other ways. But we should also remember to love ourselves enough to be able to accept our bodies as temples and not feel pressure to look any certain way.
Elder Bednar points out that, “Our physical bodies make possible a breadth, a depth, and an intensity of experience that simply could not be obtained in our premortal estate.” These temples we reside in are essential for our salvation. So we’d better treat them accordingly.
In section 88 of the Doctrine and Covenants, details of the resurrection are revealed. Verse 28 states, “They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened.” We thus understand that we must be stewards of the bodies we’ve been given as they will be with us in the next life.
Another verse in section 84 parallel to New Testament teaching, points out how important our bodies are to the savior. Verse 80 reads:
“And any man that shall go and preach this gospel of the kingdom, and fail not to continue faithful in all things, shall not be weary in mind, neither darkened, neither in body, limb, nor joint; and a hair of his head shall not fall to the ground unnoticed. And they shall not go hungry, neither athirst.”
Heavenly Father knows every hair on our heads. Often people become defensive about keeping the Word of Wisdom with the statement, “It’s MY body. I’m not hurting anyone.” When in fact, our bodies are bought with a price by the savior, and we are in fact hurting him when we misuse them. Sins involving the body can be some of the most rationalized, but are also the most serious (see; murder, premarital sex).
Often I’ve thought to myself, I’d really like a coffee. Just one. It’s delicious, and will give me the energy I need to get through this day, and no one will know. Immediately after running through this thought process I realize the error in it. If I would’ve taken care of myself in the first place and adapted a healthy sleeping schedule/eaten the right foods, I’d have the energy I need, and of course the Savior would know. Who is the most important person who could find out. Even more important than your mom.
It’s a simple principle, but keeping the Word of Wisdom truly can make us feel better in every way. By not abusing substances we have a clear mind and avoid health problems, and by following healthy guidelines we have increased stamina as well as an increased ability to feel the spirit.
It might be difficult at times to eat all of the right foods and exercise 3 times a week (especially as a busy college student) but I know that if I’m trying my best to live the Word of Wisdom I will be blessed and will be worthy to be filled with the spirit in my daily life.
Monday, February 4, 2013
Source Report--by Jordan Thomas
Title:
McConkie, Bruce R. “The Doctrine of the Priesthood.” General Conference, April 1982.
Summary:
The doctrine of the priesthood cannot best be taught by man, but instead only by the power of revelation through the Holy Ghost. We become like God as we exercise His divine authority. As we receive this divine authority here upon the earth, we enter into a covenant to obey this authority and likewise are promised extraordinary blessings. God has sworn in His own name that these blessings will come upon us as we are faithful to the covenants we make upon its reception.
Quote:
“Our time here in mortality is set apart as a time of probation and of testing. It is our privilege while here to perfect our faith and to grow in priesthood power.”
“Both of these priesthoods are given by covenant. Both of them surpass any earthly power; both of them prepare men for salvation.”
I chose these two quotes because the first is focused on how we are to use our priesthood. It poses the concept that we are here to be tested. The second quote focuses more upon the covenant we have made, or the reason for the test, to prove our faithfulness.
Title:
Eyring, Henry B. “Faith and the Oath and Covenant of the Priesthood.” General Conference, April 2008.
Summary:
Whether we receive the priesthood and fail or do not accept it at all, we are in the same place. We should at least work to receive it so that we have the possibility of continuing faithful and receiving eternal life. God additionally promises us the help necessary to succeed. We have evidence of His confidence in us because we have been offered the priesthood. Additionally, the Lord will be with us as we seek to honor our priesthood covenants. There is the wonderful promise that as we serve in the priesthood, that our bodies will be renewed and sanctified, as well as we will be prepared for living in eternal families.
Quote:
“Whether you accept the oath and covenant and find it too difficult or if you fail to try, the penalty is the same. There is no question, therefore, that your best course and mine is to receive the holy priesthood and try with all of our hearts to keep its covenants. If we choose not to try, we would certainly lose the opportunity for eternal life. If we try and with God’s help succeed, we will gain eternal life.”
I chose this quote because I love the principal behind it – we must lay it all on the line, and hope it is enough. If we don’t even try in the first place, there is an extreme opportunity that has just been wasted. We must therefore put forth our best efforts, and God has promised to match our efforts if we do so.
Insight:
I feel that the most important insight that I gained from reading these two articles is that the priesthood is all focused upon covenants. We are under covenant upon its reception, and likewise God is under covenant to bless us according to our faithfulness. The strange caveat is that he will bless us so that we may fulfill our covenant to its fullest and receive the blessings that come with it. Blessings for more blessings, an infinite loop.
Response:
The main themes that I gained from these two articles are that the priesthood is so incredibly important. We must try our best to magnify it, but if we do fall short, the Lord has promised to help us in our cause. Additionally, we have the priesthood around us so that we may serve and bless the lives of others. The only way that the world will see the power of God so abundantly is through faithful priesthood holders keeping the covenants that they have made.
McConkie, Bruce R. “The Doctrine of the Priesthood.” General Conference, April 1982.
Summary:
The doctrine of the priesthood cannot best be taught by man, but instead only by the power of revelation through the Holy Ghost. We become like God as we exercise His divine authority. As we receive this divine authority here upon the earth, we enter into a covenant to obey this authority and likewise are promised extraordinary blessings. God has sworn in His own name that these blessings will come upon us as we are faithful to the covenants we make upon its reception.
Quote:
“Our time here in mortality is set apart as a time of probation and of testing. It is our privilege while here to perfect our faith and to grow in priesthood power.”
“Both of these priesthoods are given by covenant. Both of them surpass any earthly power; both of them prepare men for salvation.”
I chose these two quotes because the first is focused on how we are to use our priesthood. It poses the concept that we are here to be tested. The second quote focuses more upon the covenant we have made, or the reason for the test, to prove our faithfulness.
Title:
Eyring, Henry B. “Faith and the Oath and Covenant of the Priesthood.” General Conference, April 2008.
Summary:
Whether we receive the priesthood and fail or do not accept it at all, we are in the same place. We should at least work to receive it so that we have the possibility of continuing faithful and receiving eternal life. God additionally promises us the help necessary to succeed. We have evidence of His confidence in us because we have been offered the priesthood. Additionally, the Lord will be with us as we seek to honor our priesthood covenants. There is the wonderful promise that as we serve in the priesthood, that our bodies will be renewed and sanctified, as well as we will be prepared for living in eternal families.
Quote:
“Whether you accept the oath and covenant and find it too difficult or if you fail to try, the penalty is the same. There is no question, therefore, that your best course and mine is to receive the holy priesthood and try with all of our hearts to keep its covenants. If we choose not to try, we would certainly lose the opportunity for eternal life. If we try and with God’s help succeed, we will gain eternal life.”
I chose this quote because I love the principal behind it – we must lay it all on the line, and hope it is enough. If we don’t even try in the first place, there is an extreme opportunity that has just been wasted. We must therefore put forth our best efforts, and God has promised to match our efforts if we do so.
Insight:
I feel that the most important insight that I gained from reading these two articles is that the priesthood is all focused upon covenants. We are under covenant upon its reception, and likewise God is under covenant to bless us according to our faithfulness. The strange caveat is that he will bless us so that we may fulfill our covenant to its fullest and receive the blessings that come with it. Blessings for more blessings, an infinite loop.
Response:
The main themes that I gained from these two articles are that the priesthood is so incredibly important. We must try our best to magnify it, but if we do fall short, the Lord has promised to help us in our cause. Additionally, we have the priesthood around us so that we may serve and bless the lives of others. The only way that the world will see the power of God so abundantly is through faithful priesthood holders keeping the covenants that they have made.
Moses and Joseph Smith--by Kimaree Walker
Moses is referenced a few times in the Doctrine and Covenants. We learn various things about him through these scriptures such as his ministry and the priesthood. Doctrine and Covenants 84 includes details of the Melchizedek priesthood.
One could also compare Moses and Joseph Smith. In 2 Nephi 3:9 it says “He shall be great like unto Moses, whom I have said I would raise up unto you to deliver my people, O house of Israel.”
A comparison of these two prophets includes details of them both doubting their abilities at some point. It was said that Moses felt he wasn’t a qualified speaker. Also Joseph Smith had imperfections, and with his limited education had a difficult time. However both prophets experienced strength from their brothers, friends, and other leaders. They valued their counsel and realized the difficult task placed before them. Not only did they have support from other leaders, but most importantly had support from heavenly messengers.
Another similarity of Moses and Joseph Smith includes being called by God to be a Prophet, and had direct communication from God. Both spoke face-to-face with the Lord on multiple occasions. This is amazing to realize these men had the experience to talk with God.
Why is it important to compare these two figures in our Church? I came to the conclusion that while they both shared several similarities, there was a specific parallel between them: which was Zion. These two men were crucial to God’s work, because they both established Zion. They both shared God’s message from the following hymn
“ Israel, Israel, God is calling. Calling three from lands of woe. Babylon the great is falling; God shall all her tow’rs o’erthrow. Come to Zion, come to Zion. And within her walls rejoice. Come to Zion, come to Zion. Zion’s walls shall ring with praise.”
We can learn from this hymn that God and his prophets are always calling his children to a place which will ultimately, all will be well. Moses and Joseph Smith gathered their people and prepared them for Zion. Both groups of people traveled away for their safety, and also to worship more freely.
In D&C 84:4 it says “New Jerusalem shall be built by the gathering of saints.” I wanted to compare and bring in more meaning with this verse. We have been told that the righteous would be saved at the last day, and our preservation will be brought about by righteousness. Such righteous incidents include the restoration of the gospel, revelations, and the Book of Mormon. In Moses 7:62, it says “to gather out mine elect from the four quarters of the earth, unto a place which I shall prepare… and it shall be called Zion, a New Jerusalem.“
Zion is described as “a defense, and for a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth.” (Doctrine and Covenant 115:6) As we have talked in class, Zion is most commonly known as a place and even a group of people. However we have also talked about how we can live to establish this in our homes and hearts in modern day. We can learn from Moses and Joseph Smith’s time of gathering to Zion, and take these principles and apply them to our lives.
Elder Bruce R. McConkie said, “The gathering of Israel consists of receiving the truth, gaining again a true knowledge of the Redeemer, and coming back into the true fold of the Good Shepherd” Ensign May 1977.
It is great to compare Joseph Smith and Moses; to identify how they established Zion in their times. Most importantly, I thought it was great to compare that to my life, and take from their example to improve myself.
One could also compare Moses and Joseph Smith. In 2 Nephi 3:9 it says “He shall be great like unto Moses, whom I have said I would raise up unto you to deliver my people, O house of Israel.”
A comparison of these two prophets includes details of them both doubting their abilities at some point. It was said that Moses felt he wasn’t a qualified speaker. Also Joseph Smith had imperfections, and with his limited education had a difficult time. However both prophets experienced strength from their brothers, friends, and other leaders. They valued their counsel and realized the difficult task placed before them. Not only did they have support from other leaders, but most importantly had support from heavenly messengers.
Another similarity of Moses and Joseph Smith includes being called by God to be a Prophet, and had direct communication from God. Both spoke face-to-face with the Lord on multiple occasions. This is amazing to realize these men had the experience to talk with God.
Why is it important to compare these two figures in our Church? I came to the conclusion that while they both shared several similarities, there was a specific parallel between them: which was Zion. These two men were crucial to God’s work, because they both established Zion. They both shared God’s message from the following hymn
“ Israel, Israel, God is calling. Calling three from lands of woe. Babylon the great is falling; God shall all her tow’rs o’erthrow. Come to Zion, come to Zion. And within her walls rejoice. Come to Zion, come to Zion. Zion’s walls shall ring with praise.”
We can learn from this hymn that God and his prophets are always calling his children to a place which will ultimately, all will be well. Moses and Joseph Smith gathered their people and prepared them for Zion. Both groups of people traveled away for their safety, and also to worship more freely.
In D&C 84:4 it says “New Jerusalem shall be built by the gathering of saints.” I wanted to compare and bring in more meaning with this verse. We have been told that the righteous would be saved at the last day, and our preservation will be brought about by righteousness. Such righteous incidents include the restoration of the gospel, revelations, and the Book of Mormon. In Moses 7:62, it says “to gather out mine elect from the four quarters of the earth, unto a place which I shall prepare… and it shall be called Zion, a New Jerusalem.“
Zion is described as “a defense, and for a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth.” (Doctrine and Covenant 115:6) As we have talked in class, Zion is most commonly known as a place and even a group of people. However we have also talked about how we can live to establish this in our homes and hearts in modern day. We can learn from Moses and Joseph Smith’s time of gathering to Zion, and take these principles and apply them to our lives.
Elder Bruce R. McConkie said, “The gathering of Israel consists of receiving the truth, gaining again a true knowledge of the Redeemer, and coming back into the true fold of the Good Shepherd” Ensign May 1977.
It is great to compare Joseph Smith and Moses; to identify how they established Zion in their times. Most importantly, I thought it was great to compare that to my life, and take from their example to improve myself.
Friday, February 1, 2013
Consecration and Socialism--by Lisa Tait
Because I frequently get questions about the comparison between the law of consecration and socialism, I thought I would write a few things and post it here for anyone who is interested to read. I am not an expert on socialism or economics, and I don’t want to get off into political discussions, so I offer these thoughts as a few general insights and a beginning point for further research and discussion for those who are interested. These are my opinions and not official Church doctrine.
Elder Marion G. Romney gave a talk about the differences between socialism and the United Order (which is the term he used for the law of consecration) in General Conference in April 1966 (which I believe was a repeat of a talk he had given years earlier). You can find an excerpt of that talk in the D&C Institute manual at this link. (Look for Enrichment L-6.)
Socialism rose out of the horrors of the industrial revolution—capitalism in its purest form—and the terrible conditions in which people were forced to live and work. Consecration and socialism thus share the goal of eliminating poverty and inequality. Fundamentally, however, the two systems are completely different because consecration is based on stewardship (faith in God and an understanding that all things are His), personal righteousness, and agency, while socialism is a political system, based on the philosophies of men and implemented through use of state power, subject to the excesses and abuses that plague any political system.
In my opinion, it is important to note that there is no one type of “socialism” any more than there is one type of “capitalism” or “democracy.” There are many different forms of government and economics throughout the world, and some work better than others. Many countries in Europe, for example, have a system of democratic socialism in which some of the goals of public ownership of property and industry and equitable distribution of wealth are accomplished through democratic processes in which the people can vote for various parties and representatives and therefore have some choice in how things are done. We should keep in mind that many of the statements that were made by Church leaders in the twentieth century were made in the context of the Cold War and were responding to the Soviet communist system, which at that time was the largest representation in the world of “socialism.”
Furthermore, in our current political climate, the word “socialism” has been thrown around frequently and (I think) carelessly or ignorantly. It has become a scare tactic and a shorthand label for almost anything someone doesn’t agree with, and most of the uses of the term that I have seen in our political discourse in the past several years have been frankly irresponsible. As educated people seeking to have the Spirit in our lives, we need to be very careful about extremist rhetoric and political discourse based on anger, contention, and hatred. “Socialism” as an epithet is all too often part of that discourse.
I make these points by way of reminding us that as members of the Church we know that neither “socialism” or “capitalism” or any other “ism” is ordained of God. The Lord’s system—the law of the Celestial Kingdom—is consecration. Anything else is a counterfeit and we would do well to put our efforts into becoming more consecrated while participating responsibly in the system within which we must live now.
Elder Marion G. Romney gave a talk about the differences between socialism and the United Order (which is the term he used for the law of consecration) in General Conference in April 1966 (which I believe was a repeat of a talk he had given years earlier). You can find an excerpt of that talk in the D&C Institute manual at this link. (Look for Enrichment L-6.)
Socialism rose out of the horrors of the industrial revolution—capitalism in its purest form—and the terrible conditions in which people were forced to live and work. Consecration and socialism thus share the goal of eliminating poverty and inequality. Fundamentally, however, the two systems are completely different because consecration is based on stewardship (faith in God and an understanding that all things are His), personal righteousness, and agency, while socialism is a political system, based on the philosophies of men and implemented through use of state power, subject to the excesses and abuses that plague any political system.
In my opinion, it is important to note that there is no one type of “socialism” any more than there is one type of “capitalism” or “democracy.” There are many different forms of government and economics throughout the world, and some work better than others. Many countries in Europe, for example, have a system of democratic socialism in which some of the goals of public ownership of property and industry and equitable distribution of wealth are accomplished through democratic processes in which the people can vote for various parties and representatives and therefore have some choice in how things are done. We should keep in mind that many of the statements that were made by Church leaders in the twentieth century were made in the context of the Cold War and were responding to the Soviet communist system, which at that time was the largest representation in the world of “socialism.”
Furthermore, in our current political climate, the word “socialism” has been thrown around frequently and (I think) carelessly or ignorantly. It has become a scare tactic and a shorthand label for almost anything someone doesn’t agree with, and most of the uses of the term that I have seen in our political discourse in the past several years have been frankly irresponsible. As educated people seeking to have the Spirit in our lives, we need to be very careful about extremist rhetoric and political discourse based on anger, contention, and hatred. “Socialism” as an epithet is all too often part of that discourse.
I make these points by way of reminding us that as members of the Church we know that neither “socialism” or “capitalism” or any other “ism” is ordained of God. The Lord’s system—the law of the Celestial Kingdom—is consecration. Anything else is a counterfeit and we would do well to put our efforts into becoming more consecrated while participating responsibly in the system within which we must live now.
Source Report--by Emily Culp
Title:
Matthews, Robert J. “The Joseph Smith Translation: A Primary Source for the Doctrine and Covenants,” Sperry Symposium Classics: The Doctrine and Covenants: 142-54
Summary:
In this article Robert J Matthews argues the importance of the Joseph Smith translation. He begins his speech by bringing up the fact that, while the Doctrine and Covenants and the JST (as well as the Pearl of Great Price) are all valuable scripture, they tend to slip past the radar from time to time. Many misunderstand the way in which these books were received through revelation and consequently hold them to a different standard than they might the Bible or the Book of Mormon.
Insights:
When considering the latter, it is easy for members to have a good grasp on the history of the books and thus feel more ready to accept their teachings. Everyone is taught the first vision and the basics of the story of how the Book of Mormon came to be. And the Bible is easy enough to understand; it is a record of Christ and his apostles and ancient prophets. However, few seem to fully understand the history of these other scripture. Even I have learned so much from taking classes on The Doctrine and Covenants and Pearl of Great Price at BYU, and I can say with confidence that understanding more about the history of these documents has brought more meaning to my study of them. As Matthews says, “Reading only the surface of the printed page does not give the necessary comprehension to understand the significance of some of its plainest messages.”
He details some ways in which we can more readily grasp the significance of these books of scripture. First he mentions studying the chronological order. As we consider the history of the church and what was going on when Joseph Smith was receiving these revelations, it might put things into better perspective for us. He mentions how the Church was without many of the fundamental practices we have today in its beginnings. Matthews points out that the revelation received at this time was no different than previous revelation. “How did these things come to be, which today we recognize as vital to our spiritual life and basic to the Church? They came when the time was right, in answer to prayer—the result of earnest search.”
Matthews invites us to consider the sequence of events when these revelations were received. A few weeks after the church was organized and the Book of Mormon was published, revelations for the JST began to emerge, just before the Doctrine and Covenants. He points out the importance of the first part of the JST:
Quote:
“The subjects of these chapters of JST Genesis have to do with the spiritual and temporal creations, agency, the rebellion of Lucifer, the Fall of Adam, and the introduction of the gospel to Adam and his posterity. The doctrinal emphasis of these topics is clear and prominent in the JST but is almost totally lacking in any other Bible.”
Response:
It would seem that members might often forget the importance of the JST, but Matthews reminds us that it contains vital understanding to precious truths that have been lost.
Matthews goes on to point out the revelation of Enoch that was received concerning building a modern day Zion. The church in 1830 was reliant on new revelation and when this one was received, the saints gained a better understanding of how the Lord chooses to govern his people. This account of Enoch was 18 times longer than anything found in the King James version and was given in 1830 just when the church was beginning. Matthews states, “Thus, if we want to get a correct historical perspective of how the Lord educated His Prophet and His people about Zion, we must first read the revelations that were received while Joseph was translating the Bible.”
Another important revelation at this time was the age of accountability. In the Doctrine and Covenants it is mentioned that 8 years is the proper age, yet it sounds like a reminder. This is because it was first revealed in the JST months earlier. Without the JST manuscripts we wouldn’t be able to connect these dots.
One of the most fundamental doctrines of our church today is that of the three degrees of glory. Matthews points out that without the JST we wouldn’t have those teachings. “In the process of the translation, the Prophet, with Sidney Rigdon as scribe, came to the fifth chapter of John in the New Testament. It was while translating this chapter and pondering over verse 29 about the Resurrection of the just and the unjust that the vision of the degrees of glory was revealed.”
Overall it is important to remember the significance of these other scriptures. The church experienced some of its greatest success and growth while the prophet was translating the bible. Matthews summarizes the importance behind all of his points in this speech by saying, “Thus we see enacted a gospel truth: when we study the revelations already given, new revelation comes to enlarge our spiritual understanding. And that is, after all, our reason for searching the scriptures.”
Matthews, Robert J. “The Joseph Smith Translation: A Primary Source for the Doctrine and Covenants,” Sperry Symposium Classics: The Doctrine and Covenants: 142-54
Summary:
In this article Robert J Matthews argues the importance of the Joseph Smith translation. He begins his speech by bringing up the fact that, while the Doctrine and Covenants and the JST (as well as the Pearl of Great Price) are all valuable scripture, they tend to slip past the radar from time to time. Many misunderstand the way in which these books were received through revelation and consequently hold them to a different standard than they might the Bible or the Book of Mormon.
Insights:
When considering the latter, it is easy for members to have a good grasp on the history of the books and thus feel more ready to accept their teachings. Everyone is taught the first vision and the basics of the story of how the Book of Mormon came to be. And the Bible is easy enough to understand; it is a record of Christ and his apostles and ancient prophets. However, few seem to fully understand the history of these other scripture. Even I have learned so much from taking classes on The Doctrine and Covenants and Pearl of Great Price at BYU, and I can say with confidence that understanding more about the history of these documents has brought more meaning to my study of them. As Matthews says, “Reading only the surface of the printed page does not give the necessary comprehension to understand the significance of some of its plainest messages.”
He details some ways in which we can more readily grasp the significance of these books of scripture. First he mentions studying the chronological order. As we consider the history of the church and what was going on when Joseph Smith was receiving these revelations, it might put things into better perspective for us. He mentions how the Church was without many of the fundamental practices we have today in its beginnings. Matthews points out that the revelation received at this time was no different than previous revelation. “How did these things come to be, which today we recognize as vital to our spiritual life and basic to the Church? They came when the time was right, in answer to prayer—the result of earnest search.”
Matthews invites us to consider the sequence of events when these revelations were received. A few weeks after the church was organized and the Book of Mormon was published, revelations for the JST began to emerge, just before the Doctrine and Covenants. He points out the importance of the first part of the JST:
Quote:
“The subjects of these chapters of JST Genesis have to do with the spiritual and temporal creations, agency, the rebellion of Lucifer, the Fall of Adam, and the introduction of the gospel to Adam and his posterity. The doctrinal emphasis of these topics is clear and prominent in the JST but is almost totally lacking in any other Bible.”
Response:
It would seem that members might often forget the importance of the JST, but Matthews reminds us that it contains vital understanding to precious truths that have been lost.
Matthews goes on to point out the revelation of Enoch that was received concerning building a modern day Zion. The church in 1830 was reliant on new revelation and when this one was received, the saints gained a better understanding of how the Lord chooses to govern his people. This account of Enoch was 18 times longer than anything found in the King James version and was given in 1830 just when the church was beginning. Matthews states, “Thus, if we want to get a correct historical perspective of how the Lord educated His Prophet and His people about Zion, we must first read the revelations that were received while Joseph was translating the Bible.”
Another important revelation at this time was the age of accountability. In the Doctrine and Covenants it is mentioned that 8 years is the proper age, yet it sounds like a reminder. This is because it was first revealed in the JST months earlier. Without the JST manuscripts we wouldn’t be able to connect these dots.
One of the most fundamental doctrines of our church today is that of the three degrees of glory. Matthews points out that without the JST we wouldn’t have those teachings. “In the process of the translation, the Prophet, with Sidney Rigdon as scribe, came to the fifth chapter of John in the New Testament. It was while translating this chapter and pondering over verse 29 about the Resurrection of the just and the unjust that the vision of the degrees of glory was revealed.”
Overall it is important to remember the significance of these other scriptures. The church experienced some of its greatest success and growth while the prophet was translating the bible. Matthews summarizes the importance behind all of his points in this speech by saying, “Thus we see enacted a gospel truth: when we study the revelations already given, new revelation comes to enlarge our spiritual understanding. And that is, after all, our reason for searching the scriptures.”
The Apochrypha and Section 91--by Lisa Tait
The Apochrypha (a Greek word meaning “hidden things”) is applied to a
group of writings whose position in the biblical canon has been
disputed. In other words, people have been unsure whether they ought to
be included in the Bible. Here are some facts about the Apochrypha to
help you understand what it is and why Joseph Smith would have asked
about it when he was working on his own translation of the Bible.
Joseph Smith came from the Protestant tradition, but he also knew from his own experience that there is more “scripture” to be had than what is found in the King James Version of the Bible. This prompted him to ask the Lord whether he should work through the books in the Apochrypha as part of his translation process. The answer is found in Section 91 of the Doctrine and Covenants.
- There are about fifteen books or parts of books generally considered to comprise the Apochrypha. They date from 250 B.C. to 100 A.D.
- Many early Christian writers quoted from the Apochrypha and considered them scriptural.
- They were not originally found in the Hebrew scriptures (that is, the Old Testament) but were included in the Greek Septuagint (the version of the OT written for Greek-speaking Jews in Egypt).
- The Septuagint, which included the Apochrypha, was adopted as the scripture of the early Christian Church. They were included in the Latin Vulgate Bible and are still considered scriptural by the Roman Catholic Church and included in their Bible.
- During the Protestant Reformation, leaders of that movement rejected the Apochrypha, and that position has prevailed in Protestant Christianity ever since.
- From a modern perspective, it is clear that the Apochrypha contain much valuable insight into the history and culture of the world that produced the Old Testament. “The books of the Apochrypha have something in common with what came before them and with what followed them: they therefore act as a link between the Old and New Testaments and so help us to understand both” (1007).
Source: The Oxford Study Bible (Oxford University Press, 1992).
Joseph Smith came from the Protestant tradition, but he also knew from his own experience that there is more “scripture” to be had than what is found in the King James Version of the Bible. This prompted him to ask the Lord whether he should work through the books in the Apochrypha as part of his translation process. The answer is found in Section 91 of the Doctrine and Covenants.
Wednesday, January 30, 2013
Source Report--by Erin Collet
Title:
Ostler, Craig J. “Real Covenants and Real People.” Doctrine and Covenants, A Book of Answers: 123-135.
Summary:
In this article, Brother Craig Ostler illustrates the importance of reading and understanding the lesser-known sections of the Doctrine and Covenants. He also shows the added benefit that can come from understanding the lives of the people to whom these revelations were given. Brother Ostler discusses three missionary calls for Jared Carter, Stephen Burnett, and John Murdock recorded in sections 79, 80, and 99 respectively. He points out that these calls show us that in some circumstances it matters a great deal where and how we serve while at other times it is only important that we serve. Additionally, John Murdock’s call shows us that the Lord will bless us for sacrificing to serve Him.
Brother Ostler continues by giving the examples of sections 96 and 108 in the Doctrine and Covenants. Section 96 was given to John Johnson and instructed him to join the United Firm, which led to the purchase of the land where the Kirtland temple was built. Brother Ostler points out that this section of the Doctrine and Covenants shows that those who consecrate their worldly goods will have the promise of eternal life if they continue to keep the commandments. Section 108 was given to Lyman Sherman and Brother Ostler shows how this section illustrates the power and peace that can come from speaking with our priesthood leaders regarding our standing before God.
Brother Ostler also highlights sections 88 and 117 which both further illustrate the importance of consecrating our service to the Lord and obeying His commandments. Overall, this article showed the importance of understanding the lesser-known sections of the Doctrine and Covenants. By using these examples Brother Ostler was able to show how the Doctrine and Covenants is a book of answers given by the Lord.
Insight:
Brother Ostler points out that the lesser-known sections of the Doctrine and Covenants are rich with examples of real people and the real answers they get from the Lord. He points out that these sections can show us that the Lord works with us each individually and responds to our individual needs. This seems important because it can give new meaning to sections that on the surface may seem inapplicable to us because they are directed at specific people. Brother Ostler shows that in some of these sections it is the principle of the Lord acting in their lives that is important, not the exact answers contained in the revelations. He also talks about how reading and knowing the stories of these saints can strengthen our own desires to live the gospel.
Quote:
“Therefore, an obscure commandment in the Doctrine and Covenants to an individual not commonly known shows the importance of the covenants made by real people of the 1830s. Further, the implication is that members today who keep their covenant of consecrating their worldly wealth and time may someday be given the same promise the Lord gave to John Johnson, "Unto whom I give a promise of eternal life inasmuch as he keepeth my commandments from henceforth" (D&C 96:6).
I chose this quote because it encapsulates one of the main points of the article, which is that sections of the Doctrine and Covenants that seem obscure can actually illustrate profound gospel principles.
Response:
This article provided me with historical information which helped me have a much deeper understanding of the sections Brother Ostler chose to highlight. More importantly, it gave me a new lens to use when reading the Doctrine and Covenants. When I read the scriptures I usually focus verse by verse on what exactly is being said. However, this article showed me the value of looking at a whole story in context and extracting principles that can be applied to my life. This article made me consider the unknown implications of choosing to follow or not follow individual commandments from the Lord.
Ostler, Craig J. “Real Covenants and Real People.” Doctrine and Covenants, A Book of Answers: 123-135.
Summary:
In this article, Brother Craig Ostler illustrates the importance of reading and understanding the lesser-known sections of the Doctrine and Covenants. He also shows the added benefit that can come from understanding the lives of the people to whom these revelations were given. Brother Ostler discusses three missionary calls for Jared Carter, Stephen Burnett, and John Murdock recorded in sections 79, 80, and 99 respectively. He points out that these calls show us that in some circumstances it matters a great deal where and how we serve while at other times it is only important that we serve. Additionally, John Murdock’s call shows us that the Lord will bless us for sacrificing to serve Him.
Brother Ostler continues by giving the examples of sections 96 and 108 in the Doctrine and Covenants. Section 96 was given to John Johnson and instructed him to join the United Firm, which led to the purchase of the land where the Kirtland temple was built. Brother Ostler points out that this section of the Doctrine and Covenants shows that those who consecrate their worldly goods will have the promise of eternal life if they continue to keep the commandments. Section 108 was given to Lyman Sherman and Brother Ostler shows how this section illustrates the power and peace that can come from speaking with our priesthood leaders regarding our standing before God.
Brother Ostler also highlights sections 88 and 117 which both further illustrate the importance of consecrating our service to the Lord and obeying His commandments. Overall, this article showed the importance of understanding the lesser-known sections of the Doctrine and Covenants. By using these examples Brother Ostler was able to show how the Doctrine and Covenants is a book of answers given by the Lord.
Insight:
Brother Ostler points out that the lesser-known sections of the Doctrine and Covenants are rich with examples of real people and the real answers they get from the Lord. He points out that these sections can show us that the Lord works with us each individually and responds to our individual needs. This seems important because it can give new meaning to sections that on the surface may seem inapplicable to us because they are directed at specific people. Brother Ostler shows that in some of these sections it is the principle of the Lord acting in their lives that is important, not the exact answers contained in the revelations. He also talks about how reading and knowing the stories of these saints can strengthen our own desires to live the gospel.
Quote:
“Therefore, an obscure commandment in the Doctrine and Covenants to an individual not commonly known shows the importance of the covenants made by real people of the 1830s. Further, the implication is that members today who keep their covenant of consecrating their worldly wealth and time may someday be given the same promise the Lord gave to John Johnson, "Unto whom I give a promise of eternal life inasmuch as he keepeth my commandments from henceforth" (D&C 96:6).
I chose this quote because it encapsulates one of the main points of the article, which is that sections of the Doctrine and Covenants that seem obscure can actually illustrate profound gospel principles.
Response:
This article provided me with historical information which helped me have a much deeper understanding of the sections Brother Ostler chose to highlight. More importantly, it gave me a new lens to use when reading the Doctrine and Covenants. When I read the scriptures I usually focus verse by verse on what exactly is being said. However, this article showed me the value of looking at a whole story in context and extracting principles that can be applied to my life. This article made me consider the unknown implications of choosing to follow or not follow individual commandments from the Lord.
Monday, January 28, 2013
Source Report--by Kimaree Walker
Title:
Maxell, Neal A. “Swallowed Up in the Will of the Father” October 1995
Christofferson Todd, D. “Come to Zion” October 2008
Summary:
In Neal A. Maxwell’s talk, he discusses the various ways members of The Church of Jesus Christ of Latter Day Saints disobey God’s will. He explains how dangerous sins of omission may be. Generally faithful members can avoid major sin, but failing to think beyond themselves is potentially harmful to their souls. What a person may desire, changes their relationship with God either for the better or it may cause more harm. Members must align their desires to what God would have us do. Members do not need to worry that aligning our will to Gods makes them loose individuality. Believing this could keep them from the wonderful principle of consecration. Maxwell reassures those who have doubts when saying they would not be losing their identity but rather finding their true identity.
He goes on to testify that consecration isn’t mindlessly accepting, but an “expansion outward.” Little by little members can overcome sins of omission, align and follow God’s will. When we are one with God’s will, inspiration and revelation is received. By doing so, we are able to trust in God and be directed in our lives. He promises us that we become filled with happiness when we have faithful desires.
In Todd D Christofferson’s talk, he defines Zion as a people and a place. He quotes Doctrine and Covenants 133:9 “…go ye forth unto the land of Zion… and that Zion may go forth unto the regions round about.” He reminds us of a particular moment in church history where early members attempted to establish Zion in Missouri. They were unable to because they weren’t obedient in all things. He points out that we can learn from past experiences, to improve ourselves.
Christofferson gives us three characteristics we must have to establish our own Zion within our homes, branches, wards and stakes. First, become unified in one heart and one mind. He talks of the importance of forgiving everyone, and how placing the lord at the center of our lives is crucial to unity. Second, become a holy people. We aren’t striving to become less wicked than others, but rather becoming completely holy. Third, care for the poor and needy. Through these principles we are able to build a Zion in our own lives.
Insight:
Christofferson’s challenge to look at church history and try to learn from the member’s mistakes is important so we can evaluate our own personal lives. Becoming completely one with God may seem frightening for various reasons, but this is a slow process done step by step. Possibly in our Doctrine and Covenants class, we can take a few steps forward in that process as we read of the history of this wonderful church and evaluate our own lives.
Quotes:
Elder Maxwell said in his talk: “Actually, everything depends—initially and finally—on our desires. These shape our thought patterns. Our desires thus precede our deeds and lie at the very cores of our souls, tilting us toward or away from God. God can ‘educate our desires.’ Others seek to manipulate our desires. But it is we who form the desires, the ‘thoughts and intents of [our] hearts’.”
Elder Christofferson said, “Zion is Zion because of the character, attributes, and faithfulness of her citizens. Remember, ‘the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them’ (Moses 7:18). If we would establish Zion in our homes, branches, wards, and stakes, we must rise to this standard... We cannot wait until Zion comes for these things to happen—Zion will come only as they happen.”
Response:
Elder Christofferson talked about creating Zion in our homes and lives through three key characteristics. If we are lacking any of those three important characteristics, we will not be able to create a Zion in our homes, and would be sinning by omission. Maxwell’s talk was a good reminder to look at my life and evaluate if I am lacking in any principle, because sin of omission could be as harmful as sin of commission. Our main purpose in this life is to return with God. Therefore it is crucial to create a place of Zion while on this Earth, and be actively striving to be one with God’s will. Consecration is a delicate principle. It can be hard for members to fully comprehend, but once we have righteous desires, God will bless and direct us in our lives.
Maxell, Neal A. “Swallowed Up in the Will of the Father” October 1995
Christofferson Todd, D. “Come to Zion” October 2008
Summary:
In Neal A. Maxwell’s talk, he discusses the various ways members of The Church of Jesus Christ of Latter Day Saints disobey God’s will. He explains how dangerous sins of omission may be. Generally faithful members can avoid major sin, but failing to think beyond themselves is potentially harmful to their souls. What a person may desire, changes their relationship with God either for the better or it may cause more harm. Members must align their desires to what God would have us do. Members do not need to worry that aligning our will to Gods makes them loose individuality. Believing this could keep them from the wonderful principle of consecration. Maxwell reassures those who have doubts when saying they would not be losing their identity but rather finding their true identity.
He goes on to testify that consecration isn’t mindlessly accepting, but an “expansion outward.” Little by little members can overcome sins of omission, align and follow God’s will. When we are one with God’s will, inspiration and revelation is received. By doing so, we are able to trust in God and be directed in our lives. He promises us that we become filled with happiness when we have faithful desires.
In Todd D Christofferson’s talk, he defines Zion as a people and a place. He quotes Doctrine and Covenants 133:9 “…go ye forth unto the land of Zion… and that Zion may go forth unto the regions round about.” He reminds us of a particular moment in church history where early members attempted to establish Zion in Missouri. They were unable to because they weren’t obedient in all things. He points out that we can learn from past experiences, to improve ourselves.
Christofferson gives us three characteristics we must have to establish our own Zion within our homes, branches, wards and stakes. First, become unified in one heart and one mind. He talks of the importance of forgiving everyone, and how placing the lord at the center of our lives is crucial to unity. Second, become a holy people. We aren’t striving to become less wicked than others, but rather becoming completely holy. Third, care for the poor and needy. Through these principles we are able to build a Zion in our own lives.
Insight:
Christofferson’s challenge to look at church history and try to learn from the member’s mistakes is important so we can evaluate our own personal lives. Becoming completely one with God may seem frightening for various reasons, but this is a slow process done step by step. Possibly in our Doctrine and Covenants class, we can take a few steps forward in that process as we read of the history of this wonderful church and evaluate our own lives.
Quotes:
Elder Maxwell said in his talk: “Actually, everything depends—initially and finally—on our desires. These shape our thought patterns. Our desires thus precede our deeds and lie at the very cores of our souls, tilting us toward or away from God. God can ‘educate our desires.’ Others seek to manipulate our desires. But it is we who form the desires, the ‘thoughts and intents of [our] hearts’.”
Elder Christofferson said, “Zion is Zion because of the character, attributes, and faithfulness of her citizens. Remember, ‘the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them’ (Moses 7:18). If we would establish Zion in our homes, branches, wards, and stakes, we must rise to this standard... We cannot wait until Zion comes for these things to happen—Zion will come only as they happen.”
Response:
Elder Christofferson talked about creating Zion in our homes and lives through three key characteristics. If we are lacking any of those three important characteristics, we will not be able to create a Zion in our homes, and would be sinning by omission. Maxwell’s talk was a good reminder to look at my life and evaluate if I am lacking in any principle, because sin of omission could be as harmful as sin of commission. Our main purpose in this life is to return with God. Therefore it is crucial to create a place of Zion while on this Earth, and be actively striving to be one with God’s will. Consecration is a delicate principle. It can be hard for members to fully comprehend, but once we have righteous desires, God will bless and direct us in our lives.
Wednesday, January 23, 2013
Source Report--by Devon Stern
Title:
Harper, Steven C. “‘All Things Are the Lord’s’: The Law of Consecration in the Doctrine and Covenants.” The Doctrine and Covenants Revelations in Context: The 37th Annual Sidney B. Sperry Symposium: 212-27.
Summary:
This article was about the law of consecration, not just in the 1830s, but today. Harper explained that the law of consecration is still in effect. The Lord does not compel any of us to live it, but it is an eternal law, the law of the celestial kingdom, that was revealed in this dispensation and will never be revoked.
It’s not about money, but rather about our hearts. We could give all the money we can, but if we don’t give our heart then we are holding back the most important part. If we give all our heart, we will receive all the Father has, the “riches of eternity” (D&C 38:39).
The law of consecration is based on agency, stewardship, and accountability. We freely give all that we have, and the Lord gives it back to us. In the early days of the latter-day church, members would write deeds giving their possessions to the church and then Bishop Partridge would write a deed giving it back to them. It may seem pointless, but there was an important acknowledgement made in this act: that we are not owners of our possessions, but stewards. We give the Lord all that is already His and He gives us stewardship over it. As stewards we are then accountable to Him for how we use His gifts. This goes not only for material means, but for our time, talents, and anything with which the Lord blesses us.
Today we can still live the law of consecration as we choose to freely give of our surplus to the Lord and then act as wise stewards with all that He has blessed us, recognizing our accountability before Him for what we do with it.
Insight:
As we study the sections of the Doctrine and Covenants that teach us of the law of consecration, we should keep in mind that this is not something that existed in the early days of the church, was done away with for a time, and will be brought back some day when Zion comes. It is an eternal law, a law of the celestial kingdom, and if we desire to live there then we had better start learning to live it. We also need to remember that it is not just about money. The Lord doesn’t need our money–it’s already His. What He needs is our hearts, because our agency is the one thing that is truly ours to give.
Quote:
“The express purpose of the law of consecration is the building up of Zion. . . . We do not wait until Zion is here to observe it; it is rather the means of bringing us nearer to Zion.” (Quoting Hugh Nibley, Approaching Zion, 390)
I chose this quote because the main point of the article is that we should be living the law of consecration today. Many people are waiting for Zion to come before committing themselves fully to the law of consecration and the building of the kingdom, when the very purpose of the law is that of the building of the kingdom. Zion will not bring us the return of the law of consecration; the law of consecration will bring Zion into our hearts.
Response:
This article got me thinking about what I’m doing with my stewardship. The Lord has blessed me with many good things, including material possessions, talents, friends, family, time, and a testimony. Am I being a “faithful and wise steward” (D&C 78:22)? What good am I doing with them? How am I using my agency to “do many [good] things of [my] own free will, and to bring to pass much righteousness” (D&C 58:27)? What more could I give?
C. S. Lewis said, “the only safe rule is to give more than we can spare....If our charities do not at all pinch or hamper us, I should say they are too small. There ought to be things we should like to do and cannot do because our charities expenditure excludes them” (Mere Christianity, San Francisco: HarperCollins, 2001, 86). Perhaps giving of our surplus means giving enough that we don’t get everything we would get otherwise. Surrendering our wills to our Father in this way changes us and prepares us to receive the kingdom of God on earth and in heaven, and to receive all He has.
Harper, Steven C. “‘All Things Are the Lord’s’: The Law of Consecration in the Doctrine and Covenants.” The Doctrine and Covenants Revelations in Context: The 37th Annual Sidney B. Sperry Symposium: 212-27.
Summary:
This article was about the law of consecration, not just in the 1830s, but today. Harper explained that the law of consecration is still in effect. The Lord does not compel any of us to live it, but it is an eternal law, the law of the celestial kingdom, that was revealed in this dispensation and will never be revoked.
It’s not about money, but rather about our hearts. We could give all the money we can, but if we don’t give our heart then we are holding back the most important part. If we give all our heart, we will receive all the Father has, the “riches of eternity” (D&C 38:39).
The law of consecration is based on agency, stewardship, and accountability. We freely give all that we have, and the Lord gives it back to us. In the early days of the latter-day church, members would write deeds giving their possessions to the church and then Bishop Partridge would write a deed giving it back to them. It may seem pointless, but there was an important acknowledgement made in this act: that we are not owners of our possessions, but stewards. We give the Lord all that is already His and He gives us stewardship over it. As stewards we are then accountable to Him for how we use His gifts. This goes not only for material means, but for our time, talents, and anything with which the Lord blesses us.
Today we can still live the law of consecration as we choose to freely give of our surplus to the Lord and then act as wise stewards with all that He has blessed us, recognizing our accountability before Him for what we do with it.
Insight:
As we study the sections of the Doctrine and Covenants that teach us of the law of consecration, we should keep in mind that this is not something that existed in the early days of the church, was done away with for a time, and will be brought back some day when Zion comes. It is an eternal law, a law of the celestial kingdom, and if we desire to live there then we had better start learning to live it. We also need to remember that it is not just about money. The Lord doesn’t need our money–it’s already His. What He needs is our hearts, because our agency is the one thing that is truly ours to give.
Quote:
“The express purpose of the law of consecration is the building up of Zion. . . . We do not wait until Zion is here to observe it; it is rather the means of bringing us nearer to Zion.” (Quoting Hugh Nibley, Approaching Zion, 390)
I chose this quote because the main point of the article is that we should be living the law of consecration today. Many people are waiting for Zion to come before committing themselves fully to the law of consecration and the building of the kingdom, when the very purpose of the law is that of the building of the kingdom. Zion will not bring us the return of the law of consecration; the law of consecration will bring Zion into our hearts.
Response:
This article got me thinking about what I’m doing with my stewardship. The Lord has blessed me with many good things, including material possessions, talents, friends, family, time, and a testimony. Am I being a “faithful and wise steward” (D&C 78:22)? What good am I doing with them? How am I using my agency to “do many [good] things of [my] own free will, and to bring to pass much righteousness” (D&C 58:27)? What more could I give?
C. S. Lewis said, “the only safe rule is to give more than we can spare....If our charities do not at all pinch or hamper us, I should say they are too small. There ought to be things we should like to do and cannot do because our charities expenditure excludes them” (Mere Christianity, San Francisco: HarperCollins, 2001, 86). Perhaps giving of our surplus means giving enough that we don’t get everything we would get otherwise. Surrendering our wills to our Father in this way changes us and prepares us to receive the kingdom of God on earth and in heaven, and to receive all He has.
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