Lukewarm = Good for nothing

I know thy works
that thou art neither cold nor hot
I would thou wert cold or hot
so then
because thou art lukewarm
and neither cold nor hot
I will spew thee out of my mouth

[the apocalypse of John 3:15-16]

Most expositions of this verse use the temperature as a metaphor for righteousness, wickedness, and the degrees in between.  Meaning, [as the standard interpretation will go] God wants people who’ve made up their minds — either to be “hot” disciples “on fire” for Him and His good news, or He wants them to be “cold” and ambivalent towards His law and His word.  And what He abhors and won’t tolerate is someone who is wishy-washy — trying to do a little of the “hot” church-related things, while still being “cold” in other aspects with the rest of the culture.

This common exposition is incorrect.  Most obviously because it teaches that God is more pleased with a wicked person than He is with a person who may be trying to convert to the gospel, but isn’t quite all the way there [mentally-speaking] yet.  But more importantly than that — it misses the nature of the hot, cold, and lukewarm water metaphor.

“Hot water” would have been the kind of underground spring waters heated by geothermal radiation, and were used for medicinal purposes.  Because geothermal-heated water can hold more dissolved solids, “hot water” was prized for its high mineral content and the temperature was therapeutic for soaking aches and pains.

“Cold water” would have again been from underground springs, but remained cold.  The time spent underground exposes cold waters to minerals as well, which give the water its unique flavor and CO₂ bubbles — depending on the nature of the geology through which it passes.  ”Cold water” from such springs is usually very clear and has been naturally filtered — therefore, it was a very healthy and safe choice for drinking water.  Also, it is often the case that such cold-water springs are labeled as “sacred wells” by local folklore.

Now — “Lukewarm” water is like the “salt that has lost its savor“, and the reason the Lord says that he will “spew it out of His mouth” is because it has lost the qualities that gave the hot or cold water their purpose/value [not because it can't make up its mind whether it wants to be hot or cold].

In conclusion:

The Lord finds value and use in both the hot water and the cold water.  One is not “good”, while the other one is “bad”.  The temperatures do not reflect degrees of devotion to the Lord.  He would rather us be either cold or hot because both are identical in having a purpose, or a useful function.  Being “lukewarm” is condemned — not because it means you can’t make up your mind which to be [hot or cold] — rather it’s because lukewarm water has lost either the hotness [medicinal] or the coldness [drinking] that makes the water useful.

He wants us to have use, value, and a purpose [whether it is as "hot water" or as "cold water", either one] — and He condemns those who’ve lost their purpose and are thence “good for nothing”.

Next Article by Justin:  Using the Word of God as your Tribal Law

Previous Article by Justin:  My letter to Prolife Christians about the HHS Mandate

Evil speaking of the Lord’s anointed

Verily, verily, I say unto you, Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother: Let me pull the mote out of thine eye—and behold, a beam is in thine own eye? Thou hypocrite, first cast the beam out of thine own eye; and then shalt thou see clearly to cast the mote out of thy brother’s eye. — Jesus Christ

In the Doctrine and Covenants, we read:

The teacher’s duty is to watch over the church always, and be with and strengthen them; and see that there is no iniquity in the church, neither hardness with each other, neither lying, backbiting, nor evil speaking; and see that the church meet together often, and also see that all the members do their duty. (D&C 20:53-55)

Cease to contend one with another; cease to speak evil one of another. (D&C 136:23)

Thou shalt not speak evil of thy neighbor, nor do him any harm. (D&C 42:27)

And in the temple of the Lord, we are put under covenant:

We are required to give unto you the law of the gospel as contained in the Book of Mormon and the Bible; to give unto you, also, a charge to avoid all lightmindedness, loud laughter, evil speaking of the Lord’s anointed, the taking of the name of God in vain, and every other unholy and impure practice; and to cause you to receive these by covenant.

Latter-day saints have taken this charge to avoid evil speaking of the Lord’s anointed and perverted it. Here is what evil speaking actually means, from Webster’s 1828 Dictionary:

EVILSPE’AKING, n. [evil and speak.] Slander; defamation; calumny; censoriousness. 1 Pet.2:1 (“Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings”.)

SLA’NDER, n.

1. A false tale or report maliciously uttered. and tending to injure the reputation of another by lessening him in the esteem of his fellow citizens, by exposing min to impeachment and punishment, or by impairing his means of lining; defamation.

Slander, that worst of poisons, ever finds an easy entrance to ignoble minds.

2 Disgrace; reproach; disreputation; ill name.

DEFAMATION, n. The uttering of slanderous words with a view to injure another’s reputation; the malicious uttering of falsehood respecting another which tends to destroy or impair his good name, character or occupation; slander; calumny. To constitute defamation in law, the words must be false and spoken maliciously. Defamatory words written and published are called a libel.

CALUMNY, n. Slander; false accusation of a crime or offense, knowingly or maliciously made or reported, to the injury of another; false representation of facts reproachful to another, made by design, and with knowledge of its falsehood; sometimes followed by on.

Neglected calumny soon expires.

CENSORIOUSNESS, n.

1. Disposition to blame and condemn; the habit of censuring or reproaching.

2. The quality of being censorious.

Evil speaking, then, in the scriptures, is the malicious use of a lie (in the form of a false report, false tale, false accusation or other falsehood) in order to harm the reputation, work or livelihood of another. Not only are such deeds against the law of God, but they are also against the laws of men.

How the LDS pervert this principle

The LDS have twisted the commandment and covenant against “evil speaking of the Lord’s anointed” into any spoken saying or written word published that brings the leadership of the church into disrepute, regardless of the truthfulness of the saying or writing. (Since I’m quoting definitions, disrepute is a “lack or decline of good reputation : a state of being held in low esteem.”) Thus the LDS have changed the meaning of both “evil speaking” as well as “the Lord’s anointed.”

To speak the truth about someone is not evil speaking. If such must be labeled, it can only be called good speaking. The saints of God are commanded to always tell the truth and never tell a lie, therefore, they must call a sinner a sinner, even if that sinner is a hypocritical leader, garbed in the priesthood and presiding over them. To understand why saints must do this, we first must review who is authorized to call people to repentance.

Who can make the call to repent

There are two groups of people who need repentance: those who belong to the church of Christ, but aren’t yet sanctified, and those who do not belong to the church of Christ.

External Preaching

In the case of those who do not belong, it appears that all saints are under commandment “to persuade all men to repentance” (2 Ne. 26:27.) Also, all saints who possess the priesthood (except teachers and deacons) are under commandment to preach the gospel to those who do not have it, which includes telling them to repent of their sins.

Internal Regulation

In the case of those who belong to the church, who have not yet been sanctified, it belongs to the high priests of the church to regulate the church, calling them to repentance. But high priests can only do this if they themselves are sanctified, as they are supposed to be. (See Alma 13:12.)

It takes a saint

Only saints, meaning sanctified people, are authorized to call people to repentance. The reason is that sanctified people cannot look upon sin except with abhorrence. In other words, when they see sin, any sin, they shrink with horror, disgust or dislike of it. This means, first, that saints can recognize what is and what is not sin, by this recoiling, shuddering, excessively repugnant reaction they have to it, and secondly, that they will not shut their mouths at the sight of it, but will naturally seek to eradicate it. Saints are like the Lord: they cannot look upon sin with the least degree of allowance.

A non-sanctified person is unable to recognize every sin. Some “very great” (as they suppose) sins may cause non-sanctified people to shiver and bristle at their appearance, but not so with all the so-called smaller sins. They may witness such sins and not experience any extreme detestation to it or they may not even know that what they are witnessing is sin. Or, if they do observe a sin and are able to recognize it as sin, they are capable of just saying, “That is just a minor thing. I will let it slide and leave them to themselves without opening my mouth.” Another thing these people will do is charge someone with transgression when they have not transgressed. This comes from not being able to recognize sin from righteousness, so that the two become confused, righteousness being called sin, and vice versa.

For these reasons, non-sanctified people are useless to the Lord when it comes to calling people to repentance. Only sanctified, purified, justified people (saints) will do for this particular labor.

The general authorities and leaders of the church

Many people are afraid of speaking out against any hypocrisy they see among the general authorities and leaders of the church because of the following scripture:

Cursed are all those that shall lift up the heel against mine anointed, saith the Lord, and cry they have sinned when they have not sinned before me, saith the Lord, but have done that which was meet in mine eyes, and which I commanded them. But those who cry transgression do it because they are the servants of sin, and are the children of disobedience themselves.

And those who swear falsely against my servants, that they might bring them into bondage and death—wo unto them; because they have offended my little ones they shall be severed from the ordinances of mine house. Their basket shall not be full, their houses and their barns shall perish, and they themselves shall be despised by those that flattered them. They shall not have right to the priesthood, nor their posterity after them from generation to generation. It had been better for them that a millstone had been hanged about their necks, and they drowned in the depth of the sea.

Wo unto all those that discomfort my people, and drive, and murder, and testify against them, saith the Lord of Hosts; a generation of vipers shall not escape the damnation of hell.

Behold, mine eyes see and know all their works, and I have in reserve a swift judgment in the season thereof, for them all; for there is a time appointed for every man, according as his works shall be. (D&C 121:16-25)

We are taught by our leaders that speaking evil against the Lord’s anointed is a very grievous sin and that members that do this are in apostasy. Thus, because of this false interpretation of “evil speaking,” even if hypocrisy is perceived in the leadership, the LDS will shut their mouths and leave the matter in the Lord’s hands.

And so the leadership of the church, and more specifically, the general authorities, are given free sway to pretty much do what they want and say what they will, all of it being ascribed as speaking and working by the power of the Holy Ghost, all by virtue of their office and calling as general authorities and the second anointing which they receive in the temple.

Of course, such an interpretation wrests these scriptures, for the Lord was not speaking of any earthly anointing. When the Lord says, “Cursed are all those that shall lift up the heel against mine anointed,” and also, “Wo unto them; because they have offended my little ones”, and also, “Wo unto all those that discomfort my people, and drive, and murder, and testify against them,” His anointed and His little ones and His people are all the same group of people, even those who are sanctified, justified and purified, known to us as saints and little children.

In this scripture, the Lord uses the same wording that he used in His warning against offending little children: “It had been better for them that a millstone had been hanged about their necks, and they drowned in the depth of the sea.” The reason the warning is the same is because a saint (a fallen man who has become sanctified) and a little child (who is alive in Christ and thus already sanctified) are both innocent before God. As long as they endure in their sinless, sanctified, and purified state, they will inherit eternal life.

Little children are not anointed in any earthly ordinance, yet these scriptures equally apply to them as much as they apply to adult saints. So, when the Lord says, “mine anointed,” He is not talking about an earthly ordinance, but of a heavenly ordinance, such as the baptism of fire and of the Holy Ghost, which Jesus alone performs. All earthly ordinances must be approved and confirmed by a heavenly manifestation (ordinance) performed by the Father, the Son or the Holy Ghost. So, when we have priesthood conferred upon us, all we get are the rights to the priesthood. The actual priesthood is only bestowed by God Himself, and the same goes with every other ordinance of the gospel, all things requiring a ratification or confirmatory heavenly ordinance to make it eternally binding.

So, mine anointed and my little ones and my people and little children and saints are terms that speak of people who are sinless (guiltless), purified and sanctified, whether from the beginning of their lives or after having received a remission of their sins by fire and by the Holy Ghost. In no way, shape or form did the Lord ever mean to say that no one had a right to call hypocrisy when they saw it in someone ordained to His priesthood.

The gospel rule is to assume hypocrisy unless demonstrated otherwise, for all adult men have received the fallen nature:

Trust no one to be your teacher nor your minister, except he be a man of God, walking in his ways and keeping his commandments. (Mosiah 23:14)

Again, the rule is to trust no one. The exception to that general rule is not “except he be ordained to the priesthood,” as many believe. Instead, the exception is, “except he be a man of God, walking in his ways and keeping his commandments.” Priesthood ordination and calling have nothing to do with it.

Discerning teachers and ministers of God

The assumption that everyone makes about the general authorities is that they are holy men of God, already sanctified, justified and purified. This is assumed because they hold these high and holy callings. The logic goes something like this: “God would not allow men who were not sanctified to hold such callings and offices, therefore, they must be holy men.” But such thinking denies the history of the people of God upon the earth, and all the many times that corruption entered into the very priesthood God had organized on earth. God obviously allowed this corruption to occur, so then it must follow that in our day, corrupt or un-sanctified priests and teachers would also be allowed to rule over us.

The Lord has set up His kingdom with signs whereby one saint can know another. These signs are heavenly manifestations given by God alone. They allow saints and sinners to see where the Lord’s people are, so that they can listen to them, heed the word of God preached by them and gather with them. A preacher or teacher who does not manifest any of the various signs is simply not approved by God.

The prophet Mormon answered the questions, “How do we know if a man is of God, walking in His ways and keeping His commandments? How do we know that he speaks the truth to us and is sent by God?” when he wrote:

And now it came to pass that according to our record, and we know our record to be true, for behold, it was a just man who did keep the record—for he truly did many miracles in the name of Jesus; and there was not any man who could do a miracle in the name of Jesus save he were cleansed every whit from his iniquity— (3 Ne. 8:1)

So this is how we know. If the members of the first presidency, the quorum of 12 apostles and the quorums of seventy (as well as the members of any other leadership quorum), are going around doing all manner of miracles in the name of Jesus among the people, then we know that they are just men of God, even saints. But if they aren’t performing a work of miracles in the name of Jesus among the people, then they are still un-sanctified hypocrites (actors) and are not to be trusted.

Sanctified people point people to Christ

“Priestcrafts are that men preach and set themselves up for a light unto the world,” wrote Nephi. Priestcraft is the Pharisaical way, the doctrine of privilege and prestige and taking offense. It says, “Do as I say, not as I do, for you are not authorized to do what I do.” Or, “Look unto us as the Lord’s righteous servants. Follow us. We are obedient and holy. We know better than you. We have the office, calling, power and authority. We enter first, we partake first, we get the best seats. All must rise when we enter. We are the Lord’s anointed, occupying Moses’ seat. No one gets to God except through us.” This is all, of course, hogwash. (I’d use a stronger word but the blog is rated PG.) It doesn’t matter what earthly anointing you have received, if it hasn’t been confirmed by the Lord or His angel, there is no witness (evidence) that you have exercised any faith, whatsoever, and thus that your anointing has been accepted by the Lord and that you are authorized to call anyone to repentance.

The saintly way is different. Although saints are bold, they care not for prestige, honor or privileges. They spurn such things. They do not say, “Follow us,” but, “Follow Christ.” They are completely Christ-centered in both thought, word and deed, pointing all to Jesus. They care not what you call them, whether you use a title or not, nor whether you acknowledge their calling and office.  They abase themselves at every opportunity, for they know and believe the word of Jesus that those who abase themselves will be exalted. They are wise and fun and cheerful and knowledgeable, yet they mourn when they see sin. There is nothing stuffy about a saint. They take no offense at people who reject them, their message or their priesthood, and consider it a privilege to suffer persecution for Jesus’ sake like the prophets of old.

If it walks and talks like a hypocrite, but has the priesthood, it’s…not a hypocrite?

The gospel of Christ is a gospel of truth, for Jesus is full of grace and truth. When the Lord put all those who went to the temple under covenant to not speak evil of His anointed, He was not saying that we had to turn a blind eye to hypocrisy in the leadership and obey them regardless of their hypocrisy. That is not what it means to refrain from “speaking evil of the Lord’s anointed.” The phrase only means that we are not to falsely call someone who is sanctified (a saint) a sinner.

All saints have a duty to God to do right, to heed truth, to expose and to forsake and to fight evil and falsehood and hypocrisy, and to speak the truth at all times. The saints are the bulwarks against Pharisaical tyranny, for saints don’t shut their mouths at sin. They call a duck a duck and a hypocrite a hypocrite, when they see one. They are like the Lorax, who speaks for the trees, except that they speak for the Lord. You simply can’t shut them up when they see sin and error.

No one breaks their covenant of not speaking evil of the Lord’s anointed by pointing out the hypocrisy manifested among the LDS church general and local leadership. If the Lord has not shown His approval of any of these men by His divine miracles and manifestations, no one, not a single person, is bound to follow their sayings, counsels or commandments. In fact, it becomes our duty to God to both speak out against hypocrisy and to ignore its directives. It is through the miracles of God alone that we may know whether a man is approved of God. Ordination is not the appointed sign, nor are the words or actions of that man, for hypocrites are, by nature, actors, acting the part of a righteous person. As we cannot know what truly resides in the heart of any person, the Lord in His mercy has provided the signs for His believers, the saints, that we might recognize who really is one of His people. This is because no one can act the part of a miracle worker, being out of the scope of man-made power.

The saints will judge who is, and who is not, an apostle, prophet or bishop

Behold, I, the Lord, have made my church in these last days like unto a judge sitting on a hill, or in a high place, to judge the nations. For it shall come to pass that the inhabitants of Zion shall judge all things pertaining to Zion. And liars and hypocrites shall be proved by them, and they who are not apostles and prophets shall be known. And even the bishop, who is a judge, and his counselors, if they are not faithful in their stewardships shall be condemned, and others shall be planted in their stead. (D&C 64:37-40)

The inhabitants of Zion are the saints of God, for no one will inhabit Zion who is not sanctified. This church that the Lord mentions in these verses is the mystical church of God made flesh, who have repented of their sins and come to Christ, receiving the baptism of fire and of the Holy Ghost. Judgment is committed into their hands because they are the only ones qualified to judge between sin and righteousness. Those hypocrites who make claim to priesthood titles alone will be judged by these title-less saints and be uprooted and their names blotted out. The truth of the matter is that all leaders must pass through the judgment of the saints, the Lord’s little ones, before they can get to God, not the other way around. Not even those whose listed priesthood duty is to judge, such as the bishop, will be exempt from the examination made by these alive-in-Christ children and adult saints.

For these reasons, no one has any authority to silence a saint. The authority of a saint supersedes the authority of any priesthood office. And if a saint speaks out against your hypocrisy, Amen to your priesthood. And if anyone speaks out (evilly) against a saint (the Lord’s anointed), they’d be better off drowning themselves in the depth of the sea. Nothing pisses off the Lord more than people who bother His saints.

Now, before I end this post, let me address one more point.

Test them, says Lucifer

In the temple, we hear the following conversation:

PREACHER: Shall we ever have any apostles or prophets?

LUCIFER: No. However, there may be some who will profess revelation or apostleship. If so, just test them by asking that they perform a great miracle, such as cutting off an arm or some other member of the body and restoring it, so that the people may know that they have come with power.

Later on, the conversation goes:

PREACHER: [To Peter.] Do you profess to be an apostle of the Lord Jesus Christ?

PETER: We do.

PREACHER: This man told me that we should never have any revelation or apostles, but if any should come professing to be apostles, I was to ask them to cut off an arm or some other member of the body and then restore it, so that the people might know that they came with power.

PETER: We do not satisfy men’s curiosity in that manner. It is a wicked and an adulterous generation that seeks for a sign.

There are two extremes of thought, both of them false. On the one hand, claimed credentials (“we profess to be apostles, bearing the priesthood, with valid ordination”) are rejected and a demonstration of power is demanded, otherwise no one will believe. On the other hand, demonstrations of power (“we perform all manner of miracles”) are rejected and a proper priesthood ordination is demanded, otherwise no one will believe.

The first scenario is represented by the temple conversation, which temple patrons are taught to avoid. Unfortunately, they then leave the temple and adopt the second, also extreme way of thinking.

The saints who judge do not require that a professed apostle or servant sent from the Lord perform a miracle in their presence. Nor do they require that all their priesthood papers are in order. They only require that the apostle carries the appointed witness that comes after the trial of one’s faith. All saints have received this witness and so when presented with another saint, bearing the same witness, they can recognize a brother or sister. The witness itself is a miracle, but one that is born record of verbally, for the word is to be first heard, not seen, in order that faith is engendered. These witnesses are like the tokens or signs spoken of in the temple, by which one knows a true messenger from God.

In conclusion

The commandment to refrain from speaking evil of the Lord’s anointed is a true principle, but only encompasses spreading lies about the saints of God. (Although we are also commanded to not speak evil of anyone else, which encompasses the whole human race.) However, this commandment does not muzzle the saints, who are not prohibited from saying the truth about someone who is acting hypocritically, even if they are leaders of the Lord’s church. Thus, the Lord’s admonition to first take the beam out of our eyes before we go around telling people that they have a mote in their own eyes does not apply to saints, because they have neither beams nor motes in their eyes.

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The Garment, with additions

The following represents a follow-up on my “The Garment” post, which was originally written as essentially an open-ended question on the subject.  In that post, I wrote the kinds of things was I told about priesthood garments prior to attending the temple, things like:

• Garments should be kept completely white in color.  No stains, etc.
• Garments should not be left on the floor before or after doing laundry.
• Garments should be laundered separate from other clothing.
• Garments should not show under the other clothing you wear.
• Garments should only be removed for absolutely necessary reasons, e.g. showering and having sexual relations with spouse, and should be put back on as soon as reasonably possible.
• Garments must be touching your skin, i.e. no panties or bras under the Garments for women [my wife was told by a temple matron that during menstruation, the pad should be applied directly to the Garments instead of using panties].
• Garments offer physical protection from injuries such as burns.

And then, I wrote out what I was told in the post-2005 ceremony, which was:

• The officiator was under proper authority
• The garment was now authorized
• The garment is to be worn throughout life.
• The garment represents what was given to Adam/Eve when found naked in the garden.
• The garment is called the garment of the holy priesthood.
• Inasmuch as the garment is not defiled — meaning the wearer is true and faithful to the covenants — it will be a shield and a protection against the power of the destroyer until the earthly probation is finished.

I then wrote about some of the things I saw as divergent between what members are told about their priesthood garment and what we are actually instructed as the standard with respect to our priesthood garments — leaving the matter at that.

Well, between the comments I got on that post, as well as the subject of garments coming up at the-exponent and Wheat & Tares blogs and my comments at those sites — I’ve formulated this post [which is currently still included in the Gospel-based, Egalitarian, Multihusband-Multiwife Tribal Anarchy Model book project].

Typical View:  Garments ≠ clothing:

LDS will typically divide their closets and drawers into two categories:  garments and clothing.

A “modest” human being is expected to wear clothing at all conceivable times — whether they have been to the temple or not.  And then, once, as an LDS, you go to the temple, you will then begin wearing garments in addition to your clothing.

Garments are considered [in the typical view] to be nothing but a newer and more sacred form of underwear.  Your outside appearance as an LDS who has just started wearing your garments will not change — unless you were in the habit of wearing non-modest clothing before-hand — then, that would need to change so that the garments you are going to start wearing under your clothing won’t be seen.

Actual View:  Garments = clothing and clothing = garments:

There is a dividing line [of sorts] between clothing in your closet, but it is not a division between clothing and garments.  All garments are in fact clothing and all clothing are in fact nothing but garments.  What there is in actuality is two types of clothing [or two types of garments].  There are:

• Normal, everyday clothing — as worn by all non-LDS
• Priesthood clothing — as all temple-attending LDS have been authorized to wear

The words “clothing” and “garment” are synonymous.  They both signify that which is used to cover your nakedness.

clothing |ˈklōði ng |
noun
1. items worn to cover the body

and

garment |ˈgärmənt|
noun
1. an item of clothing.

So, that which are called “garments” [in the typical view] are actually [in the actual view] a special type of garments [or clothing] that endowed LDS have the authorization to wear and that are marked to show that they are in fact priesthood clothing [rather than normal, everyday clothing].  Your outside appearance as an LDS who has just started wearing your priesthood clothing would, of necessity, be different than before-hand — unless you get in the habit of wearing non-priesthood clothing on top of them — so as to appear just like everybody else on the outside.

Covering the coverings:

Insofar as the priesthood garment is given to represent the coats of skins given to Adam and Eve when they were found naked in the garden of Eden — it should be a practical piece of clothing.  However, I’ve found that most find it to be quite the opposite:  an irritation and a generally unpractical thing to have to wear under your everyday clothing.

This is all such a problem because LDS are taught through oral tradition to worry about covering their coverings?  And since the subject of the priesthood garment is linked closely to the subject of body modesty, women are uniquely impacted in this regard.  Among my family members, in my congregation, and online, I have found that most women must fret constantly about whether or not their clothing covers their garments or whether they ought to wear panties/bras under or over the garment, etc.  Shopping is difficult for them.  They experience poor fit, have difficulty finding working sizes, and complain about how garments get in the way of everything — especially when its hot.  If it is the intention of the priesthood garment to be our covering — then why care so much about covering the covering?

The intention of the priesthood garment is to cover the nakedness of men and women while they work out their mortal probation.  Given that purpose, it is obviously the intention that the priesthood garment [being the covering] be seen rather than what is below the covering [the nakedness].

Let all thy garments be plain [...] of the work of thine own hands:

And again, thou shalt not be proud in thy heart; let all thy garments be plain, and their beauty the beauty of the work of thine own hands; And let all things be done in cleanliness before me.

The issue with this verse is that most who read it have been raised according to the typical view of garments vs. clothing [rather than priesthood clothing vs. normal, everyday clothing] — as such, they will come to the text with the assumption that since this usage of “garment” came before the endowment proper was formulated and the garment of the holy priesthood administered to members — that the word obviously just means our normal, everyday clothing [which, funny enough, we don't comply with anyway.  We all shop at stores don't we?]

Prior to initiation, our garments [or clothing] are identical to those worn by other non-LDS.  In the temple endowment, LDS are authorized, put under covenant, and instructed in wearing priesthood garments [or clothing].  At the veil, we are taught what converts a normal garment into a priesthood garment — i.e. the marks.

What they misunderstand is that what the Lord is saying here is that any-and-all garments [or clothing] ought to be made by our own hand.  Meaning — the verse applies equally to normal, everyday garments and to priesthood garments.  Whether you wear one or the other — they are to be plain and their work and beauty should be done by your own hand.

Now people will typically comply with the temple’s instruction to wear the priesthood garment both night and day by wearing two sets of clothing — normal, everyday garments on top of priesthood garments.

However, one is equally free to wear only the priesthood garment that is the work of their own hands, in accordance with D&C 42:40-41, by either making clothing from scratch or by converting their normal, everyday clothing into priesthood clothing by cutting and sewing in the marks — as they have been authorized and instructed in doing.

After reading that scripture and doing some more research — I also found that this practice is more in line with what was done by early LDS.  The minutes from an October 1870 meeting in Salt Lake reveal that:

Some enquiry was made as to how many have their shirts marked — A few rose with them marked — President Young said he took scissors & soon made the marks.  Even if the shirt is colored, mark it — If there is flannel or buckskin between the shirt & garment, that also should be marked.  An overshirt worn as a vest should not be marked.

Thus, in accordance with the scriptural instruction and a historical precedent, any normal, everyday clothing that one would typically wear as a single layer may be made into priesthood clothing [garments] by cutting the marks of the holy priesthood into them and then stitching them up so they don’t fray.  Jackets and other second layer-type clothing need not receive any marks.

Keep your covenants:

The 2011 General Church Handbook of Instruction [CHI] states that:

Church members who have been clothed with the garment in a temple have taken upon themselves a covenant obligation to wear it according to the instructions given in the endowment.

This point of general instruction is based on the temple recommend interview question, which asks:

Do you wear the garment both night and day as instructed in the endowment and in accordance with the covenant you made in the temple?

Though ecclesiastical leaders will read extra material to you after the temple recommend interview and though the CHI goes on to expound on a paragraph’s worth of extra instructions — neither of these are contained in the temple endowment  – and therefore can be ignored when any LDS is addressing their personal compliance with temple covenants.

What is important to remember is that an initiated LDS has covenanted to wear priesthood clothing for the remainder of their mortal life.  And, in the gospel, we must honor and keep all agency-based vows we have freely entered.  However, no one has covenanted to wear the priesthood clothing that is sold by Distribution Services — nor has any one covenanted to hide the priesthood garment from the eyes of others by wearing normal, everyday clothing on top of them.

This is not to say that if making two sets of clothing [normal on top of priesthood] works for you and the ones sold by the Distribution Centers fit you comfortably — that you are not free to continue to wear your priesthood garments in that manner or free utilize that resource to buy them because that still technically fulfills the vow to wear priesthood clothing throughout your life [albeit a strange way to do it].

However, for many, the sizes and fabrics do not fit well and do not conform to the local environment or culture.  If the latter is the case, then please do not go on subjecting yourself to poor fitting clothing and the uncomfortableness of trying to wear two sets of clothing at once.  And certainly do not cease from wearing priesthood clothing altogether.

Rather, you should strip away all the cultural conditioning and social pressures away from the covenant you have made with the Lord — and perhaps see if wearing priesthood clothing in accordance with D&C 42:40-41.

Next Article by Justin: It maketh no matter to me: God accepteth no [one]‘s person

Previous Article by Justin: To serve Him is to follow Him; that where He is, the servant may be found

You can check this out too — it’s unrelated but I really enjoy the author’s work [she's a collaborator on the GEMTAM book as well]:  I Am You

Tribal Connections

I started writing this as a comment, but as I continued to write — I decided it would be best to make this into a post of its own.

Affecting Change:

I was once optimistic that my discussions with people in person and online could affect some greater change in the world at large.  When LDSA wrote that this posts should be considered open copyright — I agreed that perhaps distributing these ideas could play a part in the ushering in of the conditions for the great and marvelous work.

I despise echo-chambers — and while I think preaching to the choir has its place [hence my participation here], I’ve always felt that ideas also need to be floated among more hostile company too [iron sharpens iron, and all that].  I’ve done letter campaigns, anonymously e-mailed copies of the 2010 CHI to anonymous askers [read the end of this comment], and participated in many different discussions online.

However, two comments were written to me today that have caused me to change my mind.  One from the conversation here:

“Justin, this may make sense to you, but many people aren’t interested in putting themselves in a situation where they need to hide what they are doing from their ward/family and explain to church leaders that they are reinterpreting garment-wearing. Whether or not the church culture as a whole pays attention to the wording in the initiatory, we all know what rules you must follow regarding garments if you want to stay well-integrated into your ward.”

and the other from here,

“Justin:

In discussing the hierarchy and how some of these ideas exist in the LDS Church, it is taught, directly or indirectly.

“Always keep your eye on the President of the church, and if he ever tells you to do anything, even if it is wrong, and you do it, the lord will bless you for it but you don’t need to worry. The lord will never let his mouthpiece lead the people astray.” – Marion G Romney
“When the Prophet speaks the debate is over”. – N. Eldon Tanner
“Follow your leaders who have been duly ordained and have been publicly sustained, and you will not be led astray.” – Boyd K Packer
The “12 points” recently discussed

These types of quotes are where it comes from. Whether this is what God intended or not is obviously up for debate, but within this organization, this is how it is.

Since there are no females in this hierarchy there is essentially no mechanism to change this, unless the hierarchy itself decides to change.”

There are three topics about which people will never change their views on as a result of a single conversation they have with another person:  religion, diet, and politics [This site is especially bold for trying to tackle two of them at the same time -- however the same thing I've noticed among LDS sites is also happening within my diet community too].  For these three, change will only come after a singly large, devastating life experience or after a long course of personally-driven study and reflection.  This is not the means by which we can affect change.

Tribal Connections:

This was said before, but it bears repeating here — for the people who don’t follow the comments:

I have a feeling that people, (in particular, LDS), have a hard time grasping the concepts put forth in this post (and others like it) because we don’t have a clear idea of what the future should look like.  We see agriculture and money being passed around and know that these things have existed for thousands of years and we hear of prophets and righteous men and women tilling the ground, using money, etc., and we think that the gospel is designed for an agricultural, money-based lifestyle.

The gospel is flexible, adaptable to the conditions that exist among men, but it is not designed to leave men in those conditions, but to allow men to use the truths, principles and powers found in the gosepl to change them so that they match those found in the heavens.

Unless we look forward and use our imagination to envision what the future is supposed to look like, how in the world can we ever work to remove ourselves from our present, fallen condition into a more exalted, heavenly one?  It seems to me that mankind is largely spinning their wheels and letting the future bring what it may, without actually striving to shape it themselves…

…That’s okay for the rest of the Gentiles, but the Mormon Gentiles have been given the restored gospel and should be more enlightened than that.  We’ve got everything we need to establish the future God has designed for the Earth.  We just need to organize ourselves into cohesive, gospel-based tribes and make it happen.

We only have our tribes.  Even non-religous observes have noted that the collapse of this system of -isms and -archies is imminent, and that survival will be tribal.

As I noted in Connecting with Pixels, the Lord is about connecting humans to other humans.  That is what activating tribal worship services, tribal family units, and a strong tribal priesthood is all about.  Our online discussions are only valuable insofar as they aid each of the readers in making these connections.  This is not the connection.

If we aren’t walking away from our computers and working to establish and spread our own tribes, then we have missed the mark.  [The reader may already know this -- I'm just acknowledging it out loud for myself.]

I’d be interested in hearing reports on how others are doing at establishing the tribal connections among their own families.

Next Article by Justin:  Tribal Rituals

Previous Article by Justin:  Money-free Communities

Seeing Apostasy from Within

“…we know that the people who were in the land of Jerusalem were a righteous people; for they kept the statutes and judgments of the Lord, and all his commandments, according to the law of Moses; wherefore, we know that they are a righteous people…” 1 Nephi 17:22

After nearly a decade of wandering in the desert, Lehi and his family arrived on the seashore and pitched their tents in the land they called Bountiful. Nephi, according to the word of the Lord, began to fashion tools for the construction of a ship. Laman and Lemuel began, once again, to complain citing the above reference regarding the people of Jerusalem. From their view, their friends back home were on the right path. They bemoaned the fact that they could not enjoy their possessions and be happy.

As we stand here centuries later, we can see the big picture. The house of Israel has fallen into disrepair. The people of God had replaced their love and service of God with the pomp and circumstance derived from wealth and pleasure. Apostasy had set in. But to Laman and Lemuel, their easy lifestyle enjoyed in Jerusalem was the standard by which they measured the ‘rightness’ of their living. No admonition from either Lehi or Nephi could sway their sons and brothers from this viewpoint.

Given the difficulty that Laman had in seeing the real picture, how hard would it be for us in this day to see the threads of apostasy in our normal lives? Have we supplanted what the Lord defined for righteousness with our own comfortable standard?

I believe that this movement away from the truth is apostasy and can occur at two levels, organization and personal. The former dealing with the migration of the goals and objectives  promoted by the leadership and the latter expressed in our individual thoughts and actions. Let’s take a look at these two themes.

Corporate Apostasy

Today, we can easily see that the church established by the apostles in the meridian of time moved away from the true principles established by Christ. Let’s look a little more closely at what outward characteristics emerged from this change.

As we look at the Holy Roman Church, we find an entity that expressed itself in the form of magnificent edifices. St. Peter’s Basilica, first commissioned by Constantine, was rebuilt in the 15^th century with no equal. While churches dominated the landscape of most cities of the time, none compared to the structure finally completed in the early 1600’s. A considerable amount of wealth was spent in the construction of beautiful buildings, meant to send a message of the power and prestige of the Catholic church.

The need of the church to express itself in terms of its physical environment extended to the surrounding areas of its headquarters in Vatican City. Speaking of the popes of the 14^th and 15^th century, here is a quote from The Restoration by Wil Durant (page 14):

“They labored to redeem Rome from the ugliness and squalor into which it had fallen while the popes were in Avignon. They drained marshes (by comfortable proxy), paved streets, restored bridges and roads, improved the water supply, established the Vatican Library and the Capitoline Museum, enlarged the hospitals, distributed charity, built or repaired churches, embellished the city with palaces and gardens, reorganized the University of Rome, supported the humanists in resurrecting pagan literature, philosophy, and art, and gave employment to painters, sculptors, and architects whose works are now a treasured heritage of all mankind…perhaps they thought of it as transforming scattered crumbs of evanescent wealth into a lasting splendor for the people and their God.”

The true reverence of God is not expressed in magnificent buildings, gardens, and lavish art. Could this extravagant effort to honor God with the works of man be an outward sign to the apostasy within?

At its height, the Holy Roman Church exerted political influence well beyond the confines of the Vatican. Princes and kings sought out the elite of the church hierarchy to solidify alliances and to position themselves. Leaders of the church traveled not only to Germany and France but to China and India to gain favor with the rulers of these foreign lands. At home and abroad, politics played an integral role in the lives of the popes. Does the ability to influence politics domestically and worldwide serve as a marker of the wayward path?

The practice of indulgences, the idea of reducing the time of a loved one in Purgatory through the purchase of the excess grace of the saints, represented one of the primary methods for creating ongoing cash flow. The donations to the church, then as now, were viewed as ‘fire insurance.’ To spin off an old refrain, money corrupts, and a lot of money corrupts greatly. Such was the Catholic Church in the middle ages. Property bequeathed to the church held the giver higher in the eyes of God, or does it generate a false hope?

Four years before Martin Luther tacked his 95 Theses on the door of the church at Wittenberg, Machiavelli penned the following in his Discourses, iii:

“ Had the religion of Christianity been preserved according to the ordinances of the Founder, the state and the commonwealth of Christendom would have been far more united and happy than they are. … And whoever examines the principles which that religion is founded, and sees how widely different from those principles its present practice and application are, will judge that her ruin or chastisement is near at hand.”

This statement foreshadowed the reformation; an effort to return to the basic principles that were contained in the founding words of apostles. Have we of the LDS church diverged from the original principles upon which the religion was founded? Has the money and power afforded the LDS church over these last decades succeeded in moving us away from the principles contained in the fulness of the gospel? I have found nothing in the scriptures that suggests this generation is immune from apostasy. Are we so blind, as Laman and Lemuel were, to not see what is happening to the corporate church?

In Third Nephi, chapter 27, Christ outlines the criteria for the church to be His. In addition to being called by His Name and tuned to His gospel, He requires that the church ‘show forth the works of the Father’.’ He also warns us that ( verse 11):

If the church “is built upon the works of men, or upon the works of the devil, verily I say unto you they have joy in their works for a season, and by and by the end cometh, and they are hewn down and cast into the fire, from whence there is no return.”

Assuming what I described above, are we taking joy in the works of men? Is the season coming to a close?

Individual Apostasy

Just as there could be markers of apostasy for the corporate entity, there are also similar markers for us as individuals. Apostasy comes from the Greek meaning ‘to stand away,’ and means today that one departs from one’s religion or principles. Subtle apostasy would have us focus our time, talents, and energy on items at ‘appear’ to be important but are really only invalid substitutes for the real thing.

In Matthew 23, we read:

“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”

Is it possible that we, today, can do many wonderful works, yet be rejected by Christ? I submit that this substitution of works instead of seeking to be known by Christ represents the type of apostasy that threatens us today. Can we assume that attending the temple, doing our home teaching,  fulfilling our callings and all the other various and sundry activities we are called upon to do in the church today can substitute for having a relationship with Christ sufficient to be ‘known’ by Him?

In the times of the Middle Ages, the tradition of visiting relics and defined sacred sites became very important. Martin Luther, himself, tells of his effort to climb the 200+ steps of a holy site on his knees, reciting a prayer on each step in hopes of currying favor with God. Do we exert such an outward effort in hopes that God will recognize our sacrifice? At the same time, do we ignore the fundamental gospel steps of repentance, faith, baptism by water followed by baptism by fire and the Holy Ghost?

As I sat in fast and testimony meeting last week, I was struck by the ‘testimony’ of an older gentleman who talked of his challenges in keeping his business solvent. He described a discussion with his brother where he was told: “I pay my tithing; I have no reason to worry.” Has tithing become simply a modern day equivalent of the Holy Roman Church’s indulgences? Is there an implied promise that if we pay our money to the church we will receive some level of protection? I am not proposing that anyone who pays tithing is in apostasy. My intent is to raise the concern that substituting tithing for the true meaning of the gospel, to bring us to Christ, will not bring us to our intended goal – His kingdom.

Can the LDS Church fail? Yes, if it allows money, politics and power to supplant the ministry of the gospel. Can we as individuals fail? Yes, if we allow the works of men to replace a relationship with Christ.

These are the questions we must answer for ourselves:

Have I received a remission of my sins? See 2 Nephi 31:17-18,

Have I been sanctified? See 3 Nephi 27:20-21

Have I been cleansed by the power of the Holy Ghost that I may be numbered among the people of the Church of Christ? See Moroni 6:1-4

Once we have prepared our hearts then we turn our effort toward our neighbors. Have we accomplished our personal preparation such that we can assist our brothers and sisters with a pure heart? See Mosiah 4:11-30

Are we, as Laman, defining our own criteria for righteousness?

What think ye?

The Only and True Doctrine

In my previous posts, I discussed the definition of the gospel according to the scriptures; a definition that stands at odds with the prevailing opinion expressed from the pulpit. Another area that bears consideration is the ‘doctrine of Christ.’ As with the gospel, there are three specific scriptural references that are of interest in understanding the doctrine expressed by our Lord and Savior in the scriptures.

The title of this post comes from the first of these three found in the Book of Mormon, the second book of Nephi, chapter 31. In verse 2, we read:

“Wherefore, the things which I have written sufficeth me, save it be a few words which I must speak concerning the doctrine of Christ; wherefore, I shall speak unto you plainly, according to the plainness of my prophesying.”

 

Beginning with this verse, and continuing through chapter 32, verse 4, Nephi expounds on the doctrine of Christ. Given that the complete reference is fairly brief, I would strongly encourage you to read it for yourself.  I will attempt to summarize the key points of the doctrine as follows:

• Christ showed us how we are to be obedient to the Father
• Demonstrate unshaken faith relying on the merits of Christ
• Follow Christ by keeping the commandments of the Father
• Repent
• Be baptized with water
• Be baptized with fire and the Holy Ghost for the remission of sins
• Endure to the end
• The above items represent the commandments given to us to obey
• Repentance, baptism by water and baptism by fire and by the Holy Ghost represent the gate to the strait and narrow path to eternal life.

There are few places in the scriptures which contain as much beauty, wisdom and knowledge as is found in this chapter. The promise is given to us that if we follow the commandments given us here by the Father and then ‘press forward with a steadfastness in Christ, having a perfect brightness of hope and a love of God and of all men… feasting upon the words of Christ (personal revelation) and endure to the end, we shall have eternal life.’ There is, in my opinion, no better place in the scriptures that provide a guide to how to conduct ourselves into His kingdom.

“And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God.  And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end.  Amen.” (2 Nephi 31:21)

This last verse of chapter 31 carries the message, clearly and distinctly, that there is no other way to be saved in the kingdom of God; these are the commandments which we are to follow; we are, as Christ demonstrated, to be baptized by water, fire and the Holy Ghost. It also defines the previous words as the ‘only and true doctrine’ of God. From this verse I took my title for this post. How important is it that we understand and apply the only doctrine of God? What are the implications of allowing many other items to crowd in on our doctrine? God has given us here clear direction on what should be our focus and objective in our lives. This is the only and true doctrine of God.

“Behold, this is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh.  And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do.” (2 Nephi 32:6)

As Nephi concludes his pronouncement on the doctrine of Christ, he alerts us to the future word of doctrine that will be made available. We find the second treatment of the doctrine of Christ in his first appearance among the Nephites documented in 3 Nephi, chapter 11.

Following His selection of the twelve disciples, Christ instructs them on the baptism of water and warns them that there is to be ‘no disputations among you, as there have hitherto been; neither shall there be disputations among you concerning the points of my doctrine, as there have hitherto been (3 Nephi 11:28). To end the disputation, Christ then states:

“32  And this is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me; and I bear record that the Father commandeth all men, everywhere, to repent and believe in me.

33  And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God.

34  And whoso believeth not in me, and is not baptized, shall be damned.

35  Verily, verily, I say unto you, that this is my doctrine, and I bear record of it from the Father; and whoso believeth in me believeth in the Father also; and unto him will the Father bear record of me, for he will visit him with fire and with the Holy Ghost.

36  And thus will the Father bear record of me, and the Holy Ghost will bear record unto him of the Father and me; for the Father, and I, and the Holy Ghost are one.”

In this passage, Christ again refers to the unity of the Father, the Son, and the Holy Ghost. The doctrine of Christ, as portrayed here, is simple; repent and be baptized. Christ then calls on us to repent and ‘become as a little child’ (verse 38). What does it mean to become as a little child? I believe it refers to the innocence and faith that children exhibit.

The Savior again presents the importance of holding to His doctrine:

” 39  Verily, verily, I say unto you, that this is my doctrine, and whoso buildeth upon this buildeth upon my rock, and the gates of hell shall not prevail against them.

40  And whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation, and the gates” (3 Nephi 11:39-40)

We are not to add or take away from the doctrine of Christ. I will have more to say on this.

 

Let’s move on to the third treatment of the doctrine of Christ. This is found in section 10 of the Doctrine and Covenants:

“67  Behold, this is my doctrine—whosoever repenteth and cometh unto me, the same is my church.

68  Whosoever declareth more or less than this, the same is not of me, but is against me; therefore he is not of my church.

69  And now, behold, whosoever is of my church, and endureth of my church to the end, him will I establish upon my rock, and the gates of hell shall not prevail against them.”

The message here, again, is that the doctrine of Christ connotes: His church is made up of those who repent and come unto Him. No more, no less. I would suggest that we come unto Christ through baptism, ‘…first with water, then with fire and with the Holy Ghost, following the example of our Savior, according to that which he hath commanded us…’ (Mormon 7:10)

Here again, Christ warns us not to put more or less into His doctrine. How easy is it for us to lose focus on the only and true doctrine by supplanting it with our own ‘pet’ doctrines? For some, it may be doctrine of plural marriage, for others, the doctrine of genealogy. Do you have a pet doctrine?

Adding more to the doctrine of Christ is, in my opinion, indicative of the many doctrinal books that we have on our shelves; an example of which is the 800+ page Mormon Doctrine. While this is a masterful work treating the topics of the kingdom of God, should it be touted as the doctrine of the church of Christ? Taking away from the doctrine of Christ is, again in my opinion, the rhetoric that suggests the baptism of fire and the Holy Ghost can be accomplished through a Christ-like life, an imperceptible change over time.

The ‘doctrine of Christ’ is, as scripture, clearly defined and concise:

Repent, be baptized with water followed by the baptism of fire and the Holy Ghost. Seek revelation, humble yourselves as a little child. Endure to the end.

We may build a structure around it, we may even stipulate who may teach and preach. This does not change the core of the message contained in the doctrine of Christ.

The baptism of fire and the Holy Ghost is not consummate victory. It is the gate after which we must continue to seek personal revelation and endure to the end.  We are warned that this is the ‘only and true doctrine’ of Christ. We are not to add or take away from it. Doing so results in building on an unstable and shifting foundation and puts us at odds with his church as defined in scripture.

What think ye?

A Gospel Outline—Without Explanations

Note: The following is a flip-chart outline that I prepared some years ago as a visual aid to teach my children certain principles of the gospel. I do not know if it is self-explanatory to adults.  I hope to expound certain parts of it in greater detail in follow-up posts.

Page 1

The gospel of Jesus Christ is a gospel of miraculous power whereby a man or a woman may become a “possessor of all things” (D&C 50: 27-35; 46: 28-33) and have his or her calling and election made sure by overcoming the world

“Wherefore, he is possessor of all things; for all things are subject unto him, both in heaven and on the earth, the life and the light, the Spirit and the power, sent forth by the will of the Father through Jesus Christ, his Son.  But no man is possessor of all things except he be purified and cleansed from all sin.  And if ye are purified and cleansed from all sin, ye shall ask whatsoever you will in the name of Jesus and it shall be done.  But know this, it shall be given you what you shall ask; and as ye are appointed to the head, the spirits shall be subject unto you.  Wherefore, it shall come to pass, that if you behold a spirit manifested that you cannot understand, and you receive not that spirit, ye shall ask of the Father in the name of Jesus; and if he give not unto you that spirit, then you may know that it is not of God.  And it shall be given unto you, power over that spirit; and you shall proclaim against that spirit with a loud voice that it is not of God—not with railing accusation, that ye be not overcome, neither with boasting nor rejoicing, lest you be seized therewith.  He that receiveth of God, let him account it of God; and let him rejoice that he is accounted of God worthy to receive.  And by giving heed and doing these things which ye have received, and which ye shall hereafter receive—and the kingdom is given you of the Father, and power to overcome all things which are not ordained of him—”  (D&C 50: 27-35)

“And it shall come to pass that he that asketh in Spirit shall receive in Spirit; that unto some it may be given to have all those gifts, that there may be a head, in order that every member may be profited thereby. He that asketh in the Spirit asketh according to the will of God; wherefore it is done even as he asketh. And again, I say unto you, all things must be done in the name of Christ, whatsoever you do in the Spirit; and ye must give thanks unto God in the Spirit for whatsoever blessing ye are blessed with. And ye must practise virtue and holiness before me continually. Even so. Amen.”  (D&C 46: 28-33)

Page 2

Upon Condition of Repentance

Faith in Jesus leads to repentance and repentance activates justification (D&C 88: 38-39; 138: 19.)

Justification activates everything else.

Steps of repentance: recognition of sin, godly sorrow, confession, ask forgiveness, restitution, forsake sin, receive forgiveness.

“And unto every kingdom is given a law; and unto every law there are certain bounds also and conditions.  All beings who abide not in those conditions are not justified.”  (D&C 88: 38-39)

“And there he preached to them the everlasting gospel, the doctrine of the resurrection and the redemption of mankind from the fall, and from individual sins on conditions of repentance.”  (D&C 138: 19)

Page 3

Powers of the Holy Ghost

1)      Justification – guiltless state, forgiveness of sin

a)      Justification without the covenant of baptism – will fall from grace (D&C 20: 37; 130: 23)

b)      Justification with the covenant of baptism – possible to fall from grace (D&C 20: 32-34)

c)      Permanent Justification – cannot fall from grace (3 Nephi 28: 39; 2 Peter 1: 10)

2)      Purification – abhorrence of sin, no more attraction to sin, no more desire to sin

a)      Purification without the covenant of baptism – will fall from grace (D&C 20: 37; 130: 23)

b)      Purification with the covenant of baptism – possible to fall from grace (D&C 20: 32-34)

c)      Permanent Purification – cannot fall from grace (3 Nephi 28: 39; 2 Peter 1: 10)

3.      Sanctification – desire to do good continually (Mosiah 5: 2), meaning to do the works of Christ, meaning to work by the power of the Holy Ghost (Moroni 10: 25)

a)      Sanctification without the covenant of baptism – will fall from grace (D&C 20: 37; 130: 23)

b)      Sanctification with the covenant of baptism – possible to fall from grace (D&C 20: 32-34)

c)      Permanent Sanctification – cannot fall from grace (3 Nephi 28: 39; 2 Peter 1: 10)

“And again, by way of commandment to the church concerning the manner of baptism—All those who humble themselves before God, and desire to be baptized, and come forth with broken hearts and contrite spirits, and witness before the church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his church.”  (D&C 20: 37)

“A man may receive the Holy Ghost, and it may descend upon him and not tarry with him.”  (D&C 130: 23)

“But there is a possibility that man may fall from grace and depart from the living God; therefore let the church take heed and pray always, lest they fall into temptation; yea, and even let those who are sanctified take heed also.”  (D&C 20: 32-34)

“Now this change was not equal to that which shall take place at the last day; but there was a change wrought upon them, insomuch that Satan could have no power over them, that he could not tempt them; and they were sanctified in the flesh, that they were holy, and that the powers of the earth could not hold them.”  (3 Nephi 28: 39)

“Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:”  (2 Peter 1: 10)

“And they all cried with one voice, saying: Yea, we believe all the words which thou hast spoken unto us; and also, we know of their surety and truth, because of the Spirit of the Lord Omnipotent, which has wrought a mighty change in us, or in our hearts, that we have no more disposition to do evil, but to do good continually.”  (Mosiah 5: 2)

“And wo be unto the children of men if this be the case; for there shall be none that doeth good among you, no not one. For if there be one among you that doeth good, he shall work by the power and gifts of God.”  (Moroni 10: 25)

Page 4

Gifts of the Spirit

1) The gift to know that Jesus Christ is the Son of God, and that he was crucified for the sins of the world.

2) The gift to believe on the words of those who know that Jesus Christ is the Son of God, and that he was crucified for the sins of the world, that they also might have eternal life if they continue faithful.

3) The gift to know the differences of administration, as it will be pleasing unto the same Lord, according as the Lord will, suiting his mercies according to the conditions of the children of men.

4) The gift to know the diversities of operations, whether they be of God, that the manifestations of the Spirit may be given to every man to profit withal.

5) The gift of the word of wisdom, that all may be taught to be wise.

6) The gift of the word of knowledge, that all may be taught to have knowledge.

7) The gift to have faith to be healed.

8 ) The gift to have faith to heal.

9) The gift of the working of miracles.

10) The gift to prophesy.

11) The gift of the discerning of spirits.

12) The gift to speak with tongues.

13) The gift of the interpretation of tongues.

14) The gift to discern all the gifts given to the church lest there shall be any among you professing and yet be not of God.  (D&C 46: 13-27.  See also Moroni 10: 8-16; 1 Corinthians 12: 4-10.)

“To some it is given by the Holy Ghost to know that Jesus Christ is the Son of God, and that he was crucified for the sins of the world.  To others it is given to believe on their words, that they also might have eternal life if they continue faithful.  And again, to some it is given by the Holy Ghost to know the differences of administration, as it will be pleasing unto the same Lord, according as the Lord will, suiting his mercies according to the conditions of the children of men.  And again, it is given by the Holy Ghost to some to know the diversities of operations, whether they be of God, that the manifestations of the Spirit may be given to every man to profit withal.  And again, verily I say unto you, to some is given, by the Spirit of God, the word of wisdom.  To another is given the word of knowledge, that all may be taught to be wise and to have knowledge.  And again, to some it is given to have faith to be healed; and to others it is given to have faith to heal.  And again, to some is given the working of miracles; and to others it is given to prophesy; and to others the discerning of spirits.  And again, it is given to some to speak with tongues; and to another is given the interpretation of tongues.  And all these gifts come from God, for the benefit of the children of God.  And unto the bishop of the church, and unto such as God shall appoint and ordain to watch over the church and to be elders unto the church, are to have it given unto them to discern all those gifts lest there shall be any among you professing and yet be not of God.”  (D&C 46: 13-27)

“And again, I exhort you, my brethren, that ye deny not the gifts of God, for they are many; and they come from the same God. And there are different ways that these gifts are administered; but it is the same God who worketh all in all; and they are given by the manifestations of the Spirit of God unto men, to profit them.  For behold, to one is given by the Spirit of God, that he may teach the word of wisdom; and to another, that he may teach the word of knowledge by the same Spirit; and to another, exceedingly great faith; and to another, the gifts of healing by the same Spirit; and again, to another, that he may work mighty miracles; and again, to another, that he may prophesy concerning all things; and again, to another, the beholding of angels and ministering spirits; and again, to another, all kinds of tongues; and again, to another, the interpretation of languages and of divers kinds of tongues.”  (Moro. 10: 8-16)

“Now there are diversities of gifts, but the same Spirit.  And there are differences of administrations, but the same Lord.  And there are diversities of operations, but it is the same God which worketh all in all.  But the manifestation of the Spirit is given to every man to profit withal.  For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:” (1 Cor. 12: 4-10)

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Signs of the Spirit

1) And these signs shall follow them that believe—in my name they shall do many wonderful works; in my name they shall cast out devils; in my name they shall heal the sick; in my name they shall open the eyes of the blind, and unstop the ears of the deaf; and the tongue of the dumb shall speak; and if any man shall administer poison unto them it shall not hurt them; and the poison of a serpent shall not have power to harm them.  (D&C 84: 65-72.)

2) And whoso shall ask it in my name in faith, they shall cast out devils; they shall heal the sick; they shall cause the blind to receive their sight, and the deaf to hear, and the dumb to speak, and the lame to walk.  (D&C 35: 9.)

3) And these signs shall follow them that believe—in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover; and whosoever shall believe in my name, doubting nothing, unto him will I confirm all my words, even unto the ends of the earth.  (Mormon 9: 24-25.)

4) And these signs shall follow him—he shall heal the sick, he shall cast out devils, and shall be delivered from those who would administer unto him deadly poison; and he shall be led in paths where the poisonous serpent cannot lay hold upon his heel, and he shall mount up in the imagination of his thoughts as upon eagles’ wings.  And what if I will that he should raise the dead, let him not withhold his voice.  (D&C 124: 98-100.)

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Fruit of the Spirit

1) But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law.  (Galatians 5: 22-23.)

2) And now, verily, verily, I say unto thee, put your trust in that Spirit which leadeth to do good—yea, to do justly, to walk humbly, to judge righteously; and this is my Spirit.  Verily, verily, I say unto you, I will impart unto you of my Spirit, which shall enlighten your mind, which shall fill your soul with joy; and then shall ye know, or by this shall you know, all things whatsoever you desire of me, which are pertaining unto things of righteousness, in faith believing in me that you shall receive.  (D&C 11: 12-14.)

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First Principles

Faith in Jesus Christ

Repentance

Baptism by immersion for the remission of sins

The laying of of hands for the gift of the Holy Ghost

Receiving the Holy Ghost (baptism of fire and of the Holy Ghost)

Enduring (in sanctified state) to the end (of the probation)

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Working Principles

Be of good cheer (cheerful heart and countenance)

Give thanks to God for all blessings (D&C 59: 15)

Acknowledge (or confess) the hand of God in all things (D&C 59: 21)

Acknowledge (or confess) your unworthiness before God at all times (Alma 38: 14)

“And inasmuch as ye do these things with thanksgiving, with cheerful hearts and countenances, not with much laughter, for this is sin, but with a glad heart and a cheerful countenance—”  (D&C 59: 15)

“And in nothing doth man offend God, or against none is his wrath kindled, save those who confess not his hand in all things, and obey not his commandments.”  (D&C 59: 21)

“Do not say: O God, I thank thee that we are better than our brethren; but rather say: O Lord, forgive my unworthiness, and remember my brethren in mercy—yea, acknowledge your unworthiness before God at all times.”  (Alma 38: 14)

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Prayer

Three times a day: morning, mid-day and evening (Alma 34: 21)

Continual prayer in heart (3 Nephi 20: 1)

Before performing anything unto the Lord (2 Nephi 32: 9)

In families (3 Nephi 18: 21)

Thanksgiving for blessings

Praise of greatness of God

Confession of sins and unworthiness

Acknowledgment of hand of God in all things

Petitions

In Spirit (D&C 46: 28, 30)

Of faith, believing that you will receive, doubting nothing (3 Nephi 18: 20; Mormon 9: 21)

“Cry unto him in your houses, yea, over all your household, both morning, mid-day, and evening.”  (Alma 34: 21)

“And it came to pass that he commanded the multitude that they should cease to pray, and also his disciples. And he commanded them that they should not cease to pray in their hearts.”  (3 Nephi 20: 1)

“But behold, I say unto you that ye must pray always, and not faint; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul.”  (2 Nephi 32: 9)

“Pray in your families unto the Father, always in my name, that your wives and your children may be blessed.”  (3 Nephi 18: 21)

“And it shall come to pass that he that asketh in Spirit shall receive in Spirit; •  •  • He that asketh in the Spirit asketh according to the will of God; wherefore it is done even as he asketh.”  (D&C 46: 28, 30)

“And whatsoever ye shall ask the Father in my name, which is right, believing that ye shall receive, behold it shall be given unto you.”  (3 Nephi 18: 20)

“Behold, I say unto you that whoso believeth in Christ, doubting nothing, whatsoever he shall ask the Father in the name of Christ it shall be granted him; and this promise is unto all, even unto the ends of the earth.”  (Mormon 9: 21)

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Scriptures

1) daily: day and night (Joshua 1: 8 )

2) purpose: to gain more faith (Romans 10: 17)

3) personal goal: __ pages a day

“This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.”  (Joshua 1: 8)

“So then faith cometh by hearing, and hearing by the word of God.”  (Romans 10: 17)

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Faith

1) exercised as a principle of natural action – 1st, believe it is possible and that it will happen, 2nd, make the attempt

2) exercised as a principle of supernatural action (miraculous power) – 1st, obtain justification, 2nd, obtain faith through scripture study, through asking God in prayer, or through hearing the word of God preached in power, 3rd, ask for gift needed, believing you will receive, 4th, pray in faith that action will be for the welfare of your soul, 5th, open your mouth and command in the name of Jesus.  If process fails, it will be because of lack of sufficient faith.  (Ether 12: 29-31.)  Repeat steps until sufficient faith is gained for miracle to be performed.

“And I, Moroni, having heard these words, was comforted, and said: O Lord, thy righteous will be done, for I know that thou workest unto the children of men according to their faith; for the brother of Jared said unto the mountain Zerin, Remove—and it was removed. And if he had not had faith it would not have moved; wherefore thou workest after men have faith.  For thus didst thou manifest thyself unto thy disciples; for after they had faith, and did speak in thy name, thou didst show thyself unto them in great power.”  (Ether 12: 29-31)

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How to Always Retain Remission of Sins (Justification)

And again I say unto you as I have said before, that as ye have come to the knowledge of the glory of God, or if ye have known of his goodness and have tasted of his love, and have received a remission of your sins, which causeth such exceedingly great joy in your souls, even so I would that ye should remember, and always retain in remembrance, the greatness of God, and your own nothingsness, and his goodness and long-suffering towards you, unworthy creatures, and humble yourselves even in the depths of humility, calling on the name of the Lord daily, and standing steadfastly in the faith of that which is to come, which was spoken by the mouth of the angel.  And behold, I say unto you that if ye do this ye shall always rejoice, and be filled with the love of God, and always retain a remission of your sins; and ye shall grow in the knowledge of the glory of him that created you, or in the knowledge of that which is just and true.  (Mosiah 4: 11-12.)

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Definitions

Testimony is knowing the truth of something by the power of the Holy Ghost (divine revelation.)

Conversion is divine revelation that one’s sins have been forgiven and one’s nature has been changed (in other words, that justification, purification and sanctification has occurred.)

The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood.  (D&C 131: 5.)

Calling and election made sure is permanent justification, purification and sanctification.

Holy Spirit of promise is the Holy Ghost.

Sealed by the Holy Spirit of promise means that the Holy Ghost sanctifies the thing, so that the pronounced promises come to pass as long as the conditions are met.

Baptism of fire and of the Holy Ghost refers to the reception of the Spirit whereby a person becomes justified and purified as by fire and sanctified by the Spirit.

Receiving the Holy Ghost comes by the prayer of faith and is what sanctifies a person (3 Nephi 27: 20.)

The gift of the Holy Ghost is the ordinance that allows the Spirit to tarry continually with a person so that the individual can eventually become permanently sanctified (D&C 130: 23.)

“Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day.”  (3 Nephi 27: 20)

“A man may receive the Holy Ghost, and it may descend upon him and not tarry with him.”  (D&C 130: 23)

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Principles of Petitions

We must call upon the Lord, that from Him we may receive according to our desires.  (Ether 3: 2.)

And it shall come to pass that he that asketh in Spirit shall receive in Spirit.  He that asketh in the Spirit asketh according to the will of God; wherefore it is done even as he asketh.  (D&C 46: 28, 30.)

And the Spirit shall be given unto you by the prayer of faith.  (D&C 42: 14.)

You must only ask for things in which it is possible to have faith to obtain.  The scriptures call this asking for things which are right.  (Mosiah 4: 21; 3 Nephi 18: 20.)

You must ask, believing that you will receive, doubting nothing.  (Enos 1: 15.)

Now, what do you desire to receive?  Make a list of your righteous desires.

“O Lord, thou hast said that we must be encompassed about by the floods. Now behold, O Lord, and do not be angry with thy servant because of his weakness before thee; for we know that thou art holy and dwellest in the heavens, and that we are unworthy before thee; because of the fall our natures have become evil continually; nevertheless, O Lord, thou hast given us a commandment that we must call upon thee, that from thee we may receive according to our desires.”  (Ether 3: 2)

“And the Spirit shall be given unto you by the prayer of faith; and if ye receive not the Spirit ye shall not teach.”  (D&C 42: 14)

“And now, if God, who has created you, on whom you are dependent for your lives and for all that ye have and are, doth grant unto you whatsoever ye ask that is right, in faith, believing that ye shall receive, O then, how ye ought to impart of the substance that ye have one to another.”  (Mosiah 4: 21)

“Wherefore, I knowing that the Lord God was able to preserve our records, I cried unto him continually, for he had said unto me: Whatsoever thing ye shall ask in faith, believing that ye shall receive in the name of Christ, ye shall receive it.”  (Enos 1: 15)

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