“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.
Monday, February 25, 2013
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.
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