The Baptism of Fire

The following is my current understanding of the baptism of fire.

One baptism in three parts

The gospel of Jesus Christ has one, tripartite baptism consisting of the baptism of water, the baptism of fire and the baptism of the Holy Ghost. The purpose of baptism is to witness that there exists a covenant between God and the man being baptized. Unless all three witnesses have occurred, the covenant between him and God is not binding.

The doctrine of re-baptism applies equally to all three

Anyone who enters into an agreement with another is free to witness or affirm the fact of the agreement by attestation for as many times as desired. There is no law of man or God against this. In fact, under the law of God, we are to “stand as witnesses of God at all times and in all things, and in all places” that we may be in, even until death. So, the principle of witnessing and re-witnessing is a part of the gospel of Jesus Christ.

The manner in which man witnesses of his covenant to serve God is through water baptism. This means that in order to re-witness his covenant, he must be re-baptized. Therefore, he may receive the baptism of water whenever and as many times as he desires and must, per his covenant, be ever ready to be re-baptized at all times and in all places, to re-attest of the validity of his covenant. This is the doctrine or principle of re-baptism and it applies equally to both water, fire and Holy Ghost baptisms.

Order: fire and Spirit, then water, then fire and Spirit, etc.

Re-baptism being a principle of the gospel, the order in which these baptisms are received is not all that important. The only necessary thing is that each one is received, for these are really three parts of one baptism. Nevertheless, the scriptural, ideal order is first the baptism of fire and of the Holy Ghost (see D&C 20: 37), followed by the baptism of water, followed by another baptism of fire and of the Holy Ghost, and thereafter, any part may be repeated multiple times throughout one’s life.

Another thing that the gospel states is that after a baptism of water, the baptism of fire and of the Holy Ghost is supposed to follow on its heels, either right after coming out of the water, or right after confirmation by the laying on of hands.

To demonstrate these principles, Joseph Smith received a baptism of fire during the First Vision, then a baptism of fire during each of Moroni’s visits and during the visit of John the Baptist, then a water baptism by the hand of Oliver Cowdery, followed by a baptism of the Holy Ghost after he came out of the water. Later he received other baptisms of fire with the visits of Peter, James, John, Moses, Elijah, etc. He also received another water baptism after the church was legally organized, etc.

Simultaneity

A baptism of fire is always accompanied with a baptism of the Holy Ghost, but a person may be baptized with the Holy Ghost without an accompanying baptism of fire. This is why the baptism of fire is always called the baptism (singular) of fire and of the Holy Ghost, and not the baptisms (plural) of fire and of the Holy Ghost. These two parts of the tripartite baptism occur simultaneously as a single baptismal event whenever there is a baptism of fire.

Jesus alone performs the baptism of fire

Unlike the baptism of water, which can be performed by the hand of a mortal man under priesthood power and authority, the baptism of fire is reserved for Deity alone to accomplish and is based upon the state of a man’s heart and his faith in Him. (See 3 Ne. 12: 1-2; 3 Ne. 9: 20; Matt. 3: 11; Luke 3: 16; JST Mark 1: 6; JST John 1: 28.)

Confirmation is not the baptism of fire

The scriptures say that elders are “to confirm those who are baptized into the church, by the laying of of hands for the baptism of fire and the Holy Ghost.” This is the ordinance of confirmation. Laying hands on someone’s head for the baptism of fire does not baptize anyone with fire. Only the Lord can do that.

When the scriptures say that this ordinance is “for” the baptism of fire, it is using that word “for” to mean “indicating the end with reference to which anything is, acts, serves or is done.” Specifically, the word “for” in that sentence means “as a preparation for” or “with the object of.” So, elders lay hands as a preparation for the baptism of fire, or they lay hands with the object of the baptism of fire.

The ordinance of confirmation, then, is a preparatory ordinance, which precedes an actual baptism of fire. This ordinance is called confirmation because it is intended to confirm the believers’ faith, both that of the one being confirmed and that of those doing the confirming. This is because true priesthood is “inseparably connected with the powers of heaven,” so when true priesthood is exercised as an ordinance of the gospel, there will be a corresponding manifestation of heavenly power. So, after the ordinance of confirmation, there is supposed to be a baptism of fire that occurs, showing that the covenant of the newly baptized person is accepted of God, as well as the priesthood of the one who is doing the confirming.

Binding and accepted covenants

The baptism of fire serves to witness to the new member, to the priesthood holder(s) confirming, and to the church that is present, that the covenant that the man has entered into with his God, witnessed by his water baptism, is accepted by God and is now in force. In other words, that it is binding, both upon the man and his God.

To put another way, water baptism is man’s way of witnessing to God that he has entered into a covenant to serve Him, whereas fire baptism is God’s way of witnessing to man that He has accepted that covenantal relationship.

(Jesus said, “Whoso believeth in me believeth in the Father also; and unto him will the Father bear record (witness) of me, for he will visit him with fire and with the Holy Ghost.” See 3 Ne. 11: 35.)

Plasma is the medium

To serve as a witness to all these people, the baptism of fire must be a visual sign. The medium used is not the fire of a gas stove or match, but discharging plasma in appearance as fire. Depending upon where one is located in relation to the plasma display, it may look like the flame of fire, like a palpable or living light, like lightning, or just as immense glory or brightness.

Specifically, the baptism of fire consists of twin plasma filaments, rapidly rotating around a central axis, creating a plasma tube or sheath, or plasma column, in other words, a cylindrical shape around the person being baptized. When viewed from the outside, it appears to be “a pillar of fire.” When viewed from within the tube, the fire aspects may or may not be discerned, but its bright light or glory is apparent. Thus we have the various accounts of Joseph Smith’s First Vision, which was a baptism of fire, using the words “fire,” “flame,” “light,” “brightness” and “glory” to describe the discharging plasma he was witnessing.

Sometimes the twin filaments themselves can be discerned, and so we get a description of “cloven tongues of fire,” meaning twin tongues (or filaments) of plasma flame. Other descriptions are of fire “encircling” the persons being baptized, showing that the filaments rotate around the person.

All of these scriptural accounts are describing the same plasma manifestation observed from different spatial perspectives, and so accounts vary. But even with everything before a person, sometimes details can still be missed, as in 1 Ne. 15: 27.

Other aspects

Fire baptism is by complete, or cellular, immersion. Plasma both surrounds and enters the man, so that he becomes “filled with fire.” The fire can be seen and felt. To the one immersed in it, it initially feels like he is burning to death, in an incomprehensibly complete and rapid manner, as every part of the body seems to have caught on fire. Great fear instantly comes upon the man as he fully believes he is about to die. But in the next instant his mind realizes that death has not occurred, that there is no pain and that there is no apparent cellular damage or harm. The fear leaves just as suddenly as it comes, only to be replaced with a feeling of awe and gratitude as the mind realizes that this same destroying fire, which should have instantly atomized the body, is somehow keeping the body protected from its own destructive power.

The divine plasma has the effect of cleansing the heart of man, purifying it of all dross (sinful desires), so that he no longer desires to sin, but instead abhors it. In this swept clean condition, the Holy Ghost then unexpectedly and suddenly enters the man and causes the individual bits of his soul to shout for joy, because of the presence of Deity.

Fire baptism allows other heavenly manifestations to occur

The baptism of fire purifies a person’s heart and Jesus said that all the pure in heart shall see God. So, whenever a person receives a baptism of fire, chances are real good that they will also see either an angel, vision or God Himself. At the very least some revelation or prophecy will occur along with the baptism of fire, or some other manifestation of one of the gifts of the Spirit.

Fire remits sin

Whenever a person receives a baptism of fire, his sins are automatically remitted. In other words, he becomes justified, or guiltless, before the Lord. Nephi said, “For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost.”

Fire brings forth a new tongue

Nephi also said that when a man receives the baptism of fire he then can speak with a new tongue, even the tongue of angels, and that “angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ.”

There are only two, definitive, scriptural examples

There are plenty of scriptural verses that mention the doctrine of baptism of fire, but there are only two accounts in our current standard works in which it is definitively stated that actual baptisms of fire occurred. Of those two accounts, only one applies to us in the latter days. They are:

Adam’s baptism of fire
After Adam was baptized by the Spirit of the Lord, as recorded in Moses 6: 64-68, he heard a voice saying, “Thou art baptized with fire, and with the Holy Ghost.” Nevertheless, there is no mention of any manifestation of fire in the account. Although quite interesting, this experience was, apparently, Adam specific and is not the template for the baptism of fire among the modern masses.

The Lamanites’ baptism of fire
When the Nephite missionaries Nephi and Lehi preached among the Lamanites and were imprisoned, about 300 souls received a baptism of fire, as recorded in Hel. 5: 20-49. This is the scriptural template of a baptism of fire for all mankind. We know this because the voice of Jesus Christ said so:

And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the Lamanites, because of their faith in me at the time of their conversion, were baptized with fire and with the Holy Ghost, and they knew it not. (3 Ne. 9: 20)

So, the Lord categorically states in the above scripture that the experience of the 300 souls was a baptism of fire. Additionally, He states that all baptisms of fire that He performs will be “even as the Lamanites… were baptized with fire.” The Lamanites’ baptism of fire, then, is the standard, the rule, and NOT the exception. It is the event that the Lord points to for us to determine whether a baptism of fire has occurred.

(The word “even” in the phrase “even as the Lamanites” means “in or to such (indicated) degree or kind.”)

What the baptism of fire consists of

Based upon the Lamanites’ experience, there are six characteristics of any baptism of fire. They are:

1. Fire encircling an individual, forming a cylindrical shape, such as a column or “pillar of fire” or plasma tube. This would be twin Birkeland currents (plasma cables or filaments) rotating rapidly around a central axis, in appearance like a fire tornado. This is the visual sign to all those witnessing the baptism.

2. The presence and ministration of angels.

3. Justification, meaning a remission of sins.

4. Purification, by fire entering the heart.

5. Sanctification, by becoming filled with (baptized in) the Holy Ghost.

6. Speaking with a new tongue (the tongue of angels, meaning speaking by the power of the Holy Ghost.)

Two more scriptural examples

Using the six characteristics above, we find two more scriptural examples of baptisms of fire which exactly match that of the Lamanites, although the text does not specifically say that they were fire baptisms. They are:

The Nephite little children’s baptism of fire
Jesus baptized little children with fire, as recorded in 3 Ne. 17: 21-25 and as witnessed by 2500 people. These children were encircled by fire, had angels minister to them and spoke in new tongues (see 3 Ne. 26: 14, 16.) Also, we know that they were justified, purified and sanctified, for they were little children and all little children are alive in Christ.

The 12 disciples’ baptism of fire
The fire baptism of these men is recorded in 3 Ne. 19: 11-15. They were encircled about by fire, filled with fire, had angels minister to them and prayed by the power of the Holy Ghost. From the text it is clear that they were justified, purified and sanctified.

Other intimated baptisms of fire

Joseph Smith’s baptisms of fire
As mentioned above, each of Joseph’s angelic ministrations was attended by a baptism of fire (plasma), including the First Vision.

For example, one First Vision account says, “A pillar of fire appeared above my head; which presently rested down upon me, and filled me with un-speakable joy. A personage appeared in the midst of this pillar of flame, which was spread all around and yet nothing consumed…I saw many angels in this vision.”

Another First Vision account says, “while in [the] attitude of calling upon the Lord [in the 16th* year of my age] a pillar of {fire} lightabove the brightness of the Sun at noon day come down fromabove and rested upon me and I was filld with the Spirit of God”. In this account Joseph couldn’t decide whether what he saw was fire or light. He finally decided on light and crossed out fire. The reason for his confusion was that he was witnessing discharging plasma.

I believe that it is reasonable to conclude that the plasma nature of the angel Moroni’s visit (see The plasma aspects of the First Vision and Moroni’s visit) was typical of all angelic ministrations to Joseph, and thus all such events in his life were likely baptisms of fire.

Moses’ vision of God
In Moses chapter 1 it says that “the glory of God was upon Moses.” That sounds to me like a plasma event and that he received a baptism of fire.

Lehi’s pillar of fire
1 Ne. 1: 6 mentions Lehi seeing a pillar of fire. It is obviously a super-duper abridgment of all that occurred, but it sounds like a baptism of fire.

Nephi’s visit from the Lord
Nephi mentions in 1 Ne. 2: 16 that he was visited by the Lord. He doesn’t elaborate but my guess is that this was Nephi’s first baptism of fire. Jesus states in 3 Ne. 11: 35 that when the Father visits people, He visits them with fire and with the Holy Ghost.

Cloven tongues on day of Pentecost
As recorded in Acts chapter 2, there appeared “cloven tongues like as of fire, and it sat upon each of them.” They were filled with the Spirit, spoke other tongues and spoke by the power of the Holy Ghost. It’s not an exact match of the Lamanite experience (angels are missing), but pretty darn close.

Gentile cloven tongues
In Acts 11: 15 we read Peter’s words about how the Gentiles also received the Holy Ghost. He said, “And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.” That, to me, seems to be saying that the Holy Ghost fell on the Gentiles in the same way that the Holy Ghost fell on the Jews, namely, with accompanying manifestation of cloven tongues like as of fire. This could explain the astonishment of the Jews who witnessed the manifestation of tongues among the Gentiles. (See Acts 10: 44-47.)

Downgrading the baptism of fire

Now, when you compare the scriptural accounts of the baptism of fire to our modern, LDS definitions, it becomes obvious that we have downgraded the sudden, rapid changes effectuated by the marvelous, visual, power displays of the real deal to something gradual, drawn out, imperceptible and nondescript. For example:

While one definition of this expression (the baptism of fire and the Holy Ghost) refers to a cleansing by the Holy Spirit as if by fire, still the scriptures and the writings of the prophets indicate there is something more.

The new convert who has accepted the gift of the Holy Ghost with the right spirit will experience not only a cleansing but a feeling that will give him a new heart and make of him a new person. Sometimes this is immediate, and sometimes it happens over a period of time.

…

The scriptures, and even our church history, record miraculous instances when visible flames encircled the humble followers of Christ—literal manifestations of fire and the Holy Ghost—but more often this fire works quietly and unseen in the hearts of those who have received the gift of the Holy Ghost.

…

The witness, the change, the cleansing that comes gradually is no less powerful to the person with the right heart, and he or she is impelled to action whether the experience was a sudden, miraculous manifestation or the quiet workings of the Spirit.

(Fire and the Holy Ghost, Loren C. Dunn, Ensign, June 1995)

We have taken away the majesty of the Father’s witness and replaced it with something that goes entirely against nature. Nature is cyclic, cycling between periods of rest and periods of activity. All things work on this principle, including spiritual things. Baptism (all three parts) are designed to be moments of spiritual intensity. You cannot perform a baptism of water over a period of time, or gradually, quietly and unseen. No, you are outside of the water (which can be visually discerned), then you are immersed, and then you come out of the water. There is nothing gradual about it. A single water baptism cannot be performed over days and years. In like manner, the baptism of fire is a punctuated, spiritually intense event.

No one’s spirituality is designed to grow gradually. Gradual spiritual growth is the same as no spiritual growth. There is no such animal as gradual spiritual growth. You either have intense spiritual experiences from time to time or you are spiritually dying. This is why we are commanded to come together often, to intensify the Spirit so as to be capable of growing spiritually.

Joseph Smith’s life was meant to be an example to us. He had multiple, very intense spiritual experiences. It began with a baptism of fire, it continued with more baptisms of fire and it ended in a volley of gun fire. John Taylor said that Joseph lived for glory, died for glory and glory is his eternal reward. Glory = plasma = the baptism of fire. Joseph did, indeed, live for those fire baptism experiences. He had a lot of them, he saw a lot of angels and who knows how many visions, and he wanted to have more of the same. And he tried ceaselessly to get the saints to experience what he was experiencing. So did Moses and all true prophets.

You are either immersed in plasma or you are not. You are either in an intensity phase or in a rest phase of the cycle. There is no such thing as non-cyclic gradualness. If you think you are growing spiritually for the past ten years without any intense spiritual experiences, you are kidding yourself. It means that you have been in a spiritual rest phase of the cycle during this time. No one can remain at spiritual rest for any extended period of time before spirituality begins to decay. It is an impossibility. So, the LDS concept of a gradual, life-long, imperceptible baptism of fire is patently false and leads to spiritual death.

Everyone will receive a baptism of fire

It is not a question of if, but when and how. If a man humbles himself before the Lord and enters into a covenant to serve Him, he’ll receive a baptism of fire in this life, one that will purify and justify him. But there are other baptisms of fire that can be received. For example, one is the baptism of fire that the earth and all those that do wickedly upon her will receive at the Second Coming. Another is the baptism of fire that occurs when the sons of perdition are immersed in the lake of fire and brimstone. One way or another, we are all eventually going to have to go through some type of baptismal fire.

And they knew it not

In closing, let me address one other thing. Jesus said that the Lamanites “were baptized with fire and with the Holy Ghost, and they knew it not.” Some have taken that to mean that the Lamanites experienced a change upon their hearts which they did not perceive, because it happened gradually, over time. In other words, that the Lord meant that there was no great manifestation during the Lamanites’ fire and Holy Ghost baptism. And also that the Lord was not referring to the 300 Lamanites who were in prison with Nephi and Lehi, but was referring instead to other Lamanite converts.

This is an incorrect interpretation.

The real meaning of the Lord’s words is that the Lamanites (the 300 souls in that prison) had a magnificent, visual baptism of fire and of the Holy Ghost, but did not know what it was. That is all that the Lord meant by what He said.

Any time someone experiences a baptism of fire without first being taught about it, they go through the experience without knowing what it is. Joseph’s First Vision fire baptism was performed on him while he was still a boy totally ignorant of such a thing as a baptism of fire. In my own life, I remember that the first time that I had a baptism of fire (prior to my water baptism) I was blown away and didn’t know what it was. The missionaries that had taught me the gospel had not explained this doctrine, so it came as a complete surprise to me and it was only years later, as I studied and learned more of the gospel on my own, that I was able to determine what the hell it was. Prior to that time, it was always an anomaly to me and when talking to others about the various spiritual experiences I had had over the years, I would always set it apart by saying something like, “The second time the Holy Ghost manifested itself to me was quite different than the other times. It was, well, a really big manifestation with a lot of power and I thought I was going to die, or I did die and came back to life. I’m not really sure what happened. All I know is I was consumed in fire but somehow survived unharmed.” Such were my ignorant descriptions. But of course it was a different manifestation than the others. It was a baptism of fire, for crying out loud! But I knew it not.

And in the same manner, neither did the Lamanites.

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The nature of authority: the Lord’s stewardship law

The word steward comes from stigweard, lit., a sty ward. Stigu means sty and weard means warden, guardian. A sty is a pen for swine and a ward is one who guards. A steward, then, is someone who guards or protects or is responsible for something that belongs to another or for someone that serves or pertains to another.

Originally, a steward in England, under feudal law, was “a household officer on a lord’s estate having charge of the cattle; later, a head manager in the administration of a manor or estate, presiding at the manorial courts, auditing accounts, conducting inquests and extents, and controlling the husbandry arrangements.” In general, a steward is “a man employed in a large family, or on a large estate, to manage the domestic concerns, supervise servants, collect rents or income, keep accounts, etc.”

Stewards are not owners

Stewards do not own the concerns which they manage nor are the servants which they supervise their own servants, but the servants of the steward’s lord. Thus, we find the Lord saying:

And if the properties are mine, then ye are stewards; otherwise ye are no stewards. (D&C 104: 56.)

Stewards and stewardships are for probation

Obviously, the Lord owns everything, so He tests His children by granting them a temporary stewardship and then seeing how they act in it.

And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them (Abraham 3: 25.)

Rendering an account of one’s stewardship

At some point, every steward must give an account of his or her stewardship, both here on Earth and later at the day of judgment.

And verily in this thing ye have done wisely, for it is required of the Lord, at the hand of every steward, to render an account of his stewardship, both in time and in eternity. (D&C 73: 3.)

And an account of this stewardship will I require of them in the day of judgment. (D&C 70: 4.)

Good and bad stewards and their rewards

Depending upon what kind of steward we are here on Earth, so shall be our eternal reward. Those who are faithful, just and wise stewards get the top reward.

And whoso is found a faithful, a just, and a wise steward shall enter into the joy of his Lord, and shall inherit eternal life. (D&C 51: 19.)

And he that is a faithful and wise steward shall inherit all things. Amen. (D&C 78: 22.)

While those who are wicked, unjust and unwise stewards don’t get so much.

And in his hot displeasure, and in his fierce anger, in his time, [the Lord] will cut off those wicked, unfaithful, and unjust stewards, and appoint them their portion among hypocrites, and unbelievers; even in outer darkness, where there is weeping, and wailing, and gnashing of teeth. (D&C 101: 90-91.)

Stewards possess authority

A stewardship (the office of a steward) comes with authority, or, in other words, a steward is given both authority and responsibility in order to manage the concerns of the stewardship. If you don’t have a stewardship, you don’t have authority. The authority of a steward is a set of keys, just as the original stigweard held the keys that opened the swine pens. These keys allow the steward to protect, guard, maintain and take care of the concerns in his or her care. Without such authority, a steward can do nothing.

In the case of a stewardship that supervises people, the authority of the steward is only valid as long as the people being cared for sustain him or her as their steward. In other words, there is a second set of keys held by the people who have claim on the steward as their steward and it is this second set of keys that allows the steward to operate in his or her office. Without the consent of these people, the steward cannot do anything in righteousness.

Parental stewardship

D&C 83 gives the order of parental stewardship as follows:

Verily, thus saith the Lord, in addition to the laws of the church concerning women and children, those who belong to the church, who have lost their husbands or fathers: Women have claim on their husbands for their maintenance, until their husbands are taken; and if they are not found transgressors they shall have fellowship in the church. And if they are not faithful they shall not have fellowship in the church; yet they may remain upon their inheritances according to the laws of the land. All children have claim upon their parents for their maintenance until they are of age. And after that, they have claim upon the church, or in other words upon the Lord’s storehouse, if their parents have not wherewith to give them inheritances. And the storehouse shall be kept by the consecrations of the church; and widows and orphans shall be provided for, as also the poor. Amen.

Whoever has claim upon another for his or her spiritual or temporal maintenance is the concerns of the stewardship and whoever is responsible for the maintenance is the steward. Therefore, according to this revelation, parents are the stewards of their children and husbands are the stewards of their wives.

This arrangement does not go both ways. Children are not the stewards of the parents because they are not responsible for providing spiritual or temporal maintenance for their parents. Nor is the wife the steward of the husband because she is not responsible for maintaining her husband in his spiritual or temporal needs. If stewardship could go both ways, husbands could have claim upon their wives and parents upon their children. Although there may be many husbands who might love to relinquish their family stewardship to their wives and allow her to support him and their children, under gospel law it doesn’t work like that.

Children are also given stewardships

When children are old enough to obtain some responsibility, they may receive a stewardship from their parents. Perhaps they must take care of their room, keeping it clean and tidy, or their clothes, making sure they are folded and put away, or some household chores, such as sweeping, mopping, vacuuming, doing dishes, or, perhaps they are given a temporary stewardship over their younger siblings, looking over them and watching out for them while their parents are engaged in some other aspect of their own stewardship.

Stewardships in the church

Every church calling is a stewardship with responsibility and authority, and may be of a temporal and/or spiritual nature. The steward uses that authority to manage the concerns of his or her stewardship, which may include supervising, teaching, and/or leading people. So, for example, a bishop is the steward of the ward and the entire ward is the concerns of his stewardship. An elder’s quorum president is the steward of the elders quorum, which are the concerns of his stewardship. A Relief Society president is a steward and the society members are the concerns of her stewardship. A visiting or home teacher is a steward and the families or sisters being visited are the concerns. Etc.

Stewards and concerns likewise judged

Just as every steward must render an account of his or her stewardship to the Judge of us all, so the concerns of a stewardship will have to render an account of how they acted toward the steward. The steward is the Lord’s representative, empowered to take care of the concerns of the stewardship. Any interference with a steward’s divinely appointed duties is treated by the Lord as if it was done to the Lord of the steward Himself.

As long as a steward is acting righteously, meaning that he or she is acting in the stewardship in the following way—

No power or influence can or ought to be maintained by virtue of [a stewardship], only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned; by kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile—reproving betimes with sharpness, when moved upon by the Holy Ghost; and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy; that he may know that thy faithfulness is stronger than the cords of death.  (D&C 121: 41-44, re-worded a little.)

—those who have claim on the steward are bound by the Lord to use their second set of keys to authorize the steward’s own set of keys (his or her authority). If the steward is not authorized by the people concerned with his or her stewardship, yet is acting in righteousness, these people stand condemned by the Lord.

The principle is this: respect all stewards and stewardships insofar as they act righteously.

It is wickedness

Thus, it is wickedness to do away with a steward and stewardship granted by the Lord because this is how He tests His children. For example, some in the world would do away with the stewardship of the parents by granting the State stewardship over the children. This is wickedness. Others would do away with the stewardship of the husband, claiming that this diminishes the role of the wife. This is also wickedness.

Another form of wickedness is the interference in the operations of a steward’s duties. For example, no one is to perform the duties of the steward, other than the steward himself. If you do this, you interfere with the test, for the Lord appoints stewards and then steps back to see what he (or she) will do. Even if you think you can do a much better job than the steward, you are to step back, like the Lord, and let the man or woman perform, or attempt to perform, the duty. Another way to interfere is to withhold your authorization from the steward, so that he cannot perform the duties of his office and calling because you (the concerns of his stewardship) do not authorize him.

Finally, those who are not a part of the concerns of a stewardship, when dealing with a steward, should respect his or her calling, and recognize both the authority and responsibility that the steward has in managing his or her concerns. It is disrespectful and offensive both to the steward and to the One who appointed the steward to not recognize the stewardship, authority and responsibility that was given to the individual by the Lord.

Stewardships and equality

Stewardships are, by design, not equal. The Lord places one steward to preserve, maintain and increase a small amount of property, while another steward is placed over ten times as much. A pair of parental stewards may care for three children while a different pair may watch over ten. It is the inequality of the stewardships that adds to the test, to see what the children of God will do, both the stewards and those they look after.

Nevertheless, the gospel provides means whereby the unequal stewardships may become equalized. This is done through covenants.

Therefore, verily I say unto you, that it is expedient for my servants Edward Partridge and Newel K. Whitney, A. Sidney Gilbert and Sidney Rigdon, and my servant Joseph Smith, and John Whitmer and Oliver Cowdery, and W. W. Phelps and Martin Harris to be bound together by a bond and covenant that cannot be broken by transgression, except judgment shall immediately follow, in your several stewardships—to manage the affairs of the poor, and all things pertaining to the bishopric both in the land of Zion and in the land of Kirtland; for I have consecrated the land of Kirtland in mine own due time for the benefit of the saints of the Most High, and for a stake to Zion.

For Zion must increase in beauty, and in holiness; her borders must be enlarged; her stakes must be strengthened; yea, verily I say unto you, Zion must arise and put on her beautiful garments.

Therefore, I give unto you this commandment, that ye bind yourselves by this covenant, and it shall be done according to the laws of the Lord.

Behold, here is wisdom also in me for your good.

And you are to be equal, or in other words, you are to have equal claims on the properties, for the benefit of managing the concerns of your stewardships, every man according to his wants and his needs, inasmuch as his wants are just—and all this for the benefit of the church of the living God, that every man may improve upon his talent, that every man may gain other talents, yea, even an hundred fold, to be cast into the Lord’s storehouse, to become the common property of the whole church—every man seeking the interest of his neighbor, and doing all things with an eye single to the glory of God. (D&C 82: 11-19.)

So here we have the Lord telling these nine stewards to bind themselves to each other by bond and covenant in their several stewardships, so that they become equal in both earthly and heavenly things.

For verily I say unto you, the time has come, and is now at hand; and behold, and lo, it must needs be that there be an organization of my people, in regulating and establishing the affairs of the storehouse for the poor of my people, both in this place and in the land of Zion—for a permanent and everlasting establishment and order unto my church, to advance the cause, which ye have espoused, to the salvation of man, and to the glory of your Father who is in heaven; that you may be equal in the bonds of heavenly things, yea, and earthly things also, for the obtaining of heavenly things.

For if ye are not equal in earthly things ye cannot be equal in obtaining heavenly things; for if you will that I give unto you a place in the celestial world, you must prepare yourselves by doing the things which I have commanded you and required of you. (D&C 78: 3-7.)

The equality spoken of in these verses is all-important, yet unobtainable except by voluntarily entering into covenants, including marriage covenants, with other stewards. The Lord then creates a perfect test by first giving out unequal stewardships and then explaining how to equalize everything, with attendant blessings should His children decide to use their agency to that end.

He who is appointed to administer spiritual things, the same is worthy of his hire, even as those who are appointed to a stewardship to administer in temporal things; yea, even more abundantly, which abundance is multiplied unto them through the manifestations of the Spirit. Nevertheless, in your temporal things you shall be equal, and this not grudgingly, otherwise the abundance of the manifestations of the Spirit shall be withheld. (D&C 70: 12-14.)

Stewardships are meant to be increased

Every steward is to maintain, preserve, care for, protect, guard and increase his or her stewardship. Thus, missionary work is based on the law of stewardships. And when we hear the phrase, “multiply and replenish the earth,” that is also the law of stewardships at work. And so, parents, if able, are expected to bring more children to Earth.

Keep this law in mind

It may be beneficial to keep the law of stewardships in mind when dealing with stewards, whether they are found in one’s family, in the church, or in the world at large. A proper understanding of this law may make it easier to accept the steward’s authority, and a corresponding proper action towards that steward may make it easier to live other parts of the gospel and to stay in the Lord’s favor.

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Introducing a new bartering currency—the first coin: 1/2 Troy oz pure silver .999 fine

For the past several weeks, the Spirit has been guiding me through strange paths.  It all began a week or two prior to November 1st…

Guidance Sought

A crisis was happening in my family which required a solution that I couldn’t provide.  As I analyzed the situation, it became apparent that I could not proceed further without guidance from the Lord.  So, I began to fast (no food or water for days) and to pray in earnest, even retiring to a local mountain to pray openly to the Lord at midday and evening hours.  In addition to the family crisis, though, the country’s economic situation was pressing upon my mind.  With these mental burdens, I asked for a specific solution to my family crisis and also a way to escape the economic bombs beginning to explode around us all.

(In case the reader is unaware of what is coming down the pike, I refer you to LEAP/Europe2020’s latest economic prediction along with their 27 other previous predictive announcements concerning the Global Systemic Crisis that we are currently in.)

Prophecy Received

My family, and especially my wife, were all getting nervous, as I had no solution to the family crisis and could only reply, “I am waiting for an answer from the Lord.”  Each day that went by I expected to receive an answer in one form or another, yet nothing came.  No dream, no vision, no whisperings, no angelic visits, no divinely-inspired human intervention, nothing.  In fact, not only were there no prophetic or revelatory dreams, but there were no dreams whatsoever.  I was receiving a complete blank, as if the heavens had closed themselves, yet the Spirit of the Lord had not left me and I was still full of faith and confident that the Lord had a solution to our family crisis.

Nevertheless, my poor wife had to endure day after day of me telling her that the Lord had not yet spoken to me and that we needed to wait a little longer.  And then, sometime during the last week of October, I suddenly received three prophecies from the Spirit, which had nothing whatsoever to do with solving our family crisis.  Yet, these prophecies confirmed to me that I was still right before the Lord and that I was going to receive an answer.  And so I patiently waited…

My Prayer Answered

On the 28th of October, a friend emailed me and out of the blue asked me a question concerning silver.  I hadn’t spoken to him about silver in a long time, so it was quite unexpected.  I called him back to answer his question and we talked at length about the silver situation.  During that conversation he said something that triggered a confirmation of the Spirit, meaning that as he spoke the words the Spirit indicated to me that I was to pursue a course that would focus all my time, means and efforts on silver.

After the telephone conversation, I breathed a sigh of relief and joyously told my wife the good news that the Lord had finally responded and that He was to going to direct me in a course that had something to do with silver.

The next day, I did some research, and made some additional discoveries concerning silver.  These discoveries were likewise learned with confirmatory manifestations from the Spirit.  Apparently, I was going to be guided step-by-step and day-by-day in what I was to do and where I was to go and was to be given a little bit here and a little bit there, with doors opening up miraculously when they seemed to be impossibly shut.  The Spirit plainly indicated that this was the Lord’s work, not mine.

Each day that went by, the strangeness of it all started to become clearer.  I found myself traveling south of the border several times, in search of silver.  To illustrate just how bizarre it all has been, let me mention one incident.  I had a married couple give great sums of cash money to me, as in three thousand dollars taped to my abdomen (in case I was robbed), to get silver for them in a foreign country.  How strange is that?  Who in their right mind would hand over 3 grand cash to someone and send them into another country to purchase silver for them?  Yet, despite the risk of dishonesty on my part and the risk of me being robbed by someone (either taking the money or taking the silver from me), they had implicit trust in me and in my abilities to get them what they wanted.  And by the grace of God I was successful.

A follow-up trip down south in search of silver came up empty, though.  As I walked down the streets, having nearly exhausted my places to search, I thought, “How is it the the Lord sends me here and doesn’t provide me with what I was told to seek?  He must direct me to its location!”  And as I thought these very thoughts, with a determination to continue looking until the Spirit revealed to me the location of the metal, I found myself at an establishment that caught my eye, which, upon entering and making the acquaintance of the owner, I discovered that he was the man that the Lord had provided for me to supply me with the silver.

And then over the next days, in my interactions with this man, I met another man, who had also been prepared by the Lord to provide me with something.  And this gift from this second man, upon looking it over, was the last piece of the puzzle that I needed to finally grasp what the Lord wanted me to do.  None of these people knew, or even now know, any of the others, yet they had all been prepared by the Lord to facilitate the way.

The Mission

After looking over the gift by this last man, the Spirit impressed upon my mind that I needed to create a silver-based bartering currency and that I had to do it with urgency.  That manifestation occurred on Saturday night, the 15th of November.  I decided to base the new currency upon the Zcoin designs, according to my memory of those designs (as that website is no longer in operation), with a few changes.  That night I scribbled down some quick designs and went to sleep, with the plan that on Monday I would seek a minting company.

Sunday the 16th of November I again took up the designs and made further modifications.

Monday the 17th of November came and I began to search and call many of the major mints in the nation.  I had planned on minting a 1/20 ounce coin initially, so as I called these places I discovered that virtually no one would mint such a small coin.  Then I started to call lesser-sized mints, leaving messages for people to call me back.  As evening approached, I told my wife that I couldn’t find an appropriate mint, but not to worry, as the Lord would provide one.  I still had the ever present sense of urgency from the Spirit and despite coming up with nothing, yet I was confident that the Lord was going to push this thing through.  A short time later that same day, one particular mint called back, and as we talked, it became apparent they were the mint that the Lord had intended all along to use.

Tuesday the 18th of November brought forth another man, also prepared by the Lord, whose advice caused me to change my initial coin size from 1/20 ounce to 1/2 ounce.  Like on other occasions, the Spirit indicated to me to follow this man’s advice.

Wednesday the 19th of November finalized the details with the mint, along with the revised 1/2 ounce images, and set a price for the creation of the dies.  It was more than I could afford. I told my wife, “We are going to tighten our belts and buy nothing but the bare necessities, while I seek out the money to create the dies.  I will use every spare dime we have and add that to whatever else I can obtain to get this thing started, as I am certain this is the word of the Lord and that I must perform this thing quickly.”  I set out that night to obtain the money and came back empty-handed.

On Thursday morning, the 20th of November, I set my mind to diligently doing everything I could to obtain the rest of the funds needed, even if I needed to work seven days a week for two straight weeks to accomplish the task, yet all the while with the understanding that the Lord wanted this begun now, not in two weeks.

Thursday evening I returned home with a 1 oz gold coin in my hand.  A donor had decided to give it to me to use to purchase the dies.  I never asked for it.  I merely recounted to this person many of the strange occurrences that had happened on a daily basis to me over the last three or so weeks.  The Lord did the rest.

Friday the 21st of November (today), I sent off the check to the mint and finalized all the details so that they could start making the dies and also begin receiving pre-orders from people who desired to mint this currency.

My current understanding

The Lord still hasn’t revealed to me everything concerning this work, but I believe, based upon the revelations and experiences I’ve had in the past 3-5 weeks, that He intends to use this bartering currency to monetize silver and to set up a way to frustrate the secret combination’s attempt at destroying the people by destroying the government currency.  Although it does appear that the Lord is going to allow the secret combination to destroy the government currency, their plan of making it so that there will be no viable alternative (non sc-controlled) currency whereby people can transact will be frustrated by the introduction of these silver coins.

It appears that this currency will remain hidden from the view of the secret combination until they make their move to utterly destroy the dollar, at which time it will come to their attention that these silver coins are being used by people to barter and that a portion of the population is totally independent from their monetary control and power.

I foresee that the distribution of these coins will ultimately lead to the opening up of silver mines in America again, perhaps because it will be profitable to monetize the silver taken from the mines.

I foresee the time coming when the minting company will no longer accept dollars in payment of their minting operations, but will ask a percentage of the output as payment, just like me.  This will allow them to remain in business while other mints around them close their doors.  It will also make it cheaper for someone to mint coins.

The currency will ultimately be expanded to include various sizes and more than one private mint.

It may be that this is the currency that will fulfill the prophecies concerning money found in the Doctrine and Covenants.  (See The Root Cause of the Current Financial (Monetary) Crisis and Its Solution.)

That is about all I can see forward, so far.

About the Currency and How to Get It

[Updated Info: To see more photographs of the coins, visit the blog post, Bartering Currency Pictures.] Here is what the 1/2-oz coin looks like:

[Note: The “AN” is the mint mark of the American National Mint.  Both the American National Mint and The Collector’s Mint are divisions of the same company: The Money Company.]

Obverse of a Proof Condition Silver 1/2-oz Bartering Currency Coin - Contrast Increased

Reverse of a Proof Condition Silver 1/2-oz Bartering Currency Coin - Contrast Increased

You’ll notice that I’ve got an anarchy symbol there (after all, I am LDS Anarchist!)  I put that symbol there so that people understand that this currency can function with or without an existing government (a State.)  Also, as it is my understanding that we are slated to be brought into tribal anarchy, I wanted that symbol to serve as a reminder to those using the currency to remain in anarchy, so that if ever the temptation to re-establish a State enters the mind of man, a glance at the coins may cause them to think twice about it and change their minds.

You can obtain the coins by ordering minting runs.  Just contact the following mint:

The Collector’s Mint

Tarzana, CA

Email: moneyco1@aol.com

Phone: 818-609-7666

Ask for Nancy or Richard

(Tarzana is in the Los Angeles area.)

When you call them up, tell them you want to “strike coins using the bartering currency dies.”  They will explain to you their striking prices.  They will also explain that the cost of using the bartering currency dies is that the die owner (me) gets one hundredth of the output.  This means that if you strike 100 coins, 1 of them gets set aside for me.  I will use this hundredth part to repair the dies if they ever break or need repair, to create new coin sizes and for other purposes.

You can bring your own .999 fine silver to the mint or you can purchase .999 fine silver from them.  They get silver at something like 15 cents above spot, so it is really cheap.  Also, you can strike coins for as low as $2.00 a coin.  For larger orders (5,000 or above), you can strike at an even cheaper price.  You can pick up your order yourself or you can have them ship it out to you.  Shipping is extra.  If you have silver, but it isn’t .999 fine, they will take it, but they must assay it and refine it, which are additional costs.  It takes about 1-2 days to strike coins, once they have the silver and planchets needed.

They will accept pre-orders now, meaning that even though it will take two weeks from today (the 21st of November) for the manufacture of the dies to be completed, anyone can call them up today and order a minting run, locking in today’s spot price of silver, and when the dies are ready, production of your order will commence.

It’s Cost-effective and Wise

If you plug in the numbers, it costs nearly the same price to purchase a 1 ounce .999 silver bullion coin as it does to mint two of these 1/2 ounce bartering coins, if you buy the silver from the mint and pick up the coins yourself.  If silver is at $10 an ounce spot price, because of its scarcity these days, you may find it sold at $14 or $15 or even more per ounce.  If you mint two of the 1/2 ounce .999 silver bullion bartering coins, you pay $10.15 for an ounce plus two $2.00 minting fees, bringing your total cost per ounce to $14.15.  Now, that is not subtracting the cost of the hundredth part which is taken out of your output, but even taking that out, were you to mint 100 pieces (ending up with 99 because of the hundredth part taken out), your total cost per ounce would still only be $14.29, which is still pretty close to the cost of a 1-ounce piece.

1/2-ounce pieces are better than 1-ounce pieces because they can purchase smaller items.  If ever we need to use this currency as actual money, smaller denominations will always be more useful than larger denominations.

Currently, in this country, you would be hard-pressed to find any silver bullion coins in the 1/2-ounce range.  Not any more, though, as I’m now introducing this first piece to the LDS public.  Use it as you wish.

As for me, I’ve accomplished this first part of the mission given me of the Lord.

Updated Info (updated on 2 Dec 2008 )

I’ve changed the above wording to reflect a hundredth part taken out instead of the original tenth part taken out as payment for use of my dies.  This makes the currency competitively priced to any 1-oz or 1/2-oz bullion silver coin.  I made this change after talking to an individual (who will remain nameless) and learning of the capitalistic endeavors being promoted now that the economy is tanking.  Although I commend them for trying to introduce silver-based money into society, and wish them the best of luck, hearing how “everybody had to get their cut” didn’t sit well with me.  The Spirit again rested upon me and gave me a great sense of urgency, so, although they invited me to participate in their scheme, it became clear that these dies must follow a different, less profit-motivated path.

So, effective immediately, with the die payment changes I’ve made, the bartering currency is now the best-priced 1/2-ounce piece in existence and can also compete with any 1-oz bullion coin out there, either beating their price, matching their price, or coming really close to matching it.  Here are the new numbers:

Minimum order = 100 coins
50 oz produces 100 1/2-oz coins
$2.00 minting charge per coin
100 coins times $2.00 = $200
50 oz of $10/oz silver = $500
1/100 of produced coins = 1 coin (this goes to the die owner)
99/100 of produced coins = 99 coins (this goes to you)

Equation: Total Minting Cost ($200) + Total Silver Cost ($500) divided by 99/100 of produced coins (99) = Total Cost Per 1/2-oz Coin ($7.07). This means that two 1/2-oz coins = $14.14 per oz (at $10/oz silver.) This is a very good price as normally two 1/2-oz coins would cost you $10 per coin with premiums, or $20 total per ounce. (For comparison to another 1/2-oz bullion coin, see how much it costs you to buy a 1/2-oz Mexican Libertad. Use a currency converter to convert pesos to dollars. Also, remember to factor in an exchange commission. You’ll see that the bartering coins are the better deal.)

Production costs are always higher for smaller denomination coins. Keep this in mind so that you don’t compare apples to oranges. Nevertheless, even comparing these 1/2-oz coins to 1-oz bullion coins, you can see that they are competitively priced. For calculations using other silver prices, see the following:

$5/oz silver = $9.09 per oz.
$6/oz silver = $10.10 per oz.
$7/oz silver = $11.11 per oz.
$8/oz silver = $12.12 per oz.
$9/oz silver = $13.13 per oz.
$10/oz silver = $14.14 per oz.
$11/oz silver = $15.15 per oz.
$12/oz silver = $16.16 per oz.
$13/oz silver = $17.17 per oz.
$14/oz silver = $18.18 per oz.
$15/oz silver = $19.19 per oz., etc.

[November 6, 2010 Update: Anyone can now purchase these coins from the mint in rolls of 25 coins, instead of having to strike 100 coins.  This should make it easier for people to obtain them.]

Next Anarchism/Anarchy article: Bartering Currency Pictures

Previous Anarchism/Anarchy article: The Root Cause of the Current Financial (Monetary) Crisis and Its Solution

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The practice of hiding up treasures unto the Lord

Samuel the Lamanite Prophesies of a Curse

and behold | a curse shall come upon the land |

saith the lord of hosts |

because of the peoples’ sake | who are upon the land | yea | because of their wickedness and their abominations |

and it shall come to pass |

saith the lord of hosts | yea | our great and true god |

that whoso shall hide up treasures in the earth shall find them again no more | because of the great curse of the land |

save he be a righteous man | and shall hide it up unto the lord |

for i will |

saith the lord |

that they shall hide up their treasures unto me |

and cursed be they | who hide not up their treasures unto me |

for none hideth up their treasures unto me | save it be the righteous |

and he that hideth not up his treasures unto me | cursed is he |

and also the treasure | and none shall redeem it | because of the curse of the land |

and the day shall come | that they shall hide up their treasures | because they have set their hearts upon riches |

and because they have set their hearts upon their riches | and will hide up their treasures | when they shall flee before their enemies | because they will not hide them up unto me | cursed be they and also their treasures | and in that day shall they be smitten |

saith the lord |

behold ye | the people of this great city | and hearken unto my words | yea | hearken unto the words | which the lord saith |

for behold | he saith | that ye are cursed | because of your riches | and also are your riches cursed | because ye have set your hearts upon them | and have not hearkened unto the words of him | who gave them unto you |

ye do not remember the lord | your god | in the things with which he hath blessed you | but ye do always remember your riches | not to thank the lord | your god | for them | yea | your hearts are not drawn out unto the lord | but they do swell with great pride| unto boasting | and unto great swelling | envyings | strifes | malice | persecutions | and murders | and all manner of iniquities |

for this cause hath the lord god caused | that a curse should come upon the land | and also upon your riches | and this because of your iniquities |  (Helaman 13: 17-23)

Surplus and the Law of Consecration

Under the law of consecration, after the first consecration of properties to the church, any surplus afterward obtained (called residue in the scriptures) was also to be consecrated.  In this way, the poor would be taken care of on a continual basis.

Poor and Rich Defined

The scriptural definition of “poor” is “having sufficient for one’s needs without any surplus,” whereas the scriptural definition of “rich” is “having more than is necessary for one’s needs.”  Keep this in mind.  (There is also a third class of individuals who do not even have sufficient for their needs.  These are known as the “needy”.)

Surplus, Rich and Riches

A surplus, then, makes one rich, according to the scriptures.  Riches, then, as described in the scriptures, is anything in surplus.

Result of Obedience to the Law of Consecration

When a people begin to live the law of consecration and continue to live it, they become blessed of the Lord in all things.  Initially, as the poor and needy are provided for by the consecrations of the rich, there is an evening out of the properties.  However, as time goes by, the former needy (who now have sufficient for their needs) start to generate a surplus, too, like the former rich (who are continually consecrating their riches, which are surpluses, to the poor and needy.)  All, then, start to generate surpluses.

As an entire society is converted to the gospel of Jesus Christ and lives the law of consecration (such as what occurred with the Nephites when Jesus visited them), very quickly the poor and needy disappear to be replaced only by people having surpluses.  The question then must be asked, “What is to be done with these surplus properties?”  They cannot be given to the poor, as there is no more poor.

Hiding up treasures unto the Lord, a gospel law

When a people reaches this point, where they can no longer give surpluses to the poor because there are no more poor people (and this is Zion), they begin to live the law of hiding up treasures unto the Lord.  The ancient saints, then, took of their surplus wealth (precious metals, jewels, etc.) and buried them in the earth, consecrating them unto the Lord, to be used as He sees fit for a future day, a future need, a future generation, in which there would again be poor people in the earth in need of these treasures.

This was a standard practice, a law of the Lord.  Hoarding riches was contrary to the gospel.  Riches were always to go to the poor and needy.  Yet, as riches could not be given to the poor (as there were none), riches had to be donated to future people.  A hill was selected, a hole was dug, treasures were laid and a rock was placed.  The treasure was dedicated or consecrated to the Lord and then it was blotted from the mind.  It was no more thought of, whatsoever, nor any record of its location recorded.

If the Lord, in a future day, had a righteous servant or servants in need, even if it turned out to be the very servant who hid up the treasure, He could utilize that consecration for that servant, his family, household, tribe, etc.  As the Lord alone knew where it was—it could only be located through revelation and righteousness on the part of the receiver—the Lord alone would decide of its need and whether someone would be given it.  In other words, the Lord alone would serve as the bishop in charge of its dispersal.  We see by this that in time, under the law of consecration, the role of (mortal) bishops in receiving consecrations was to be phased out, to be replaced by the Immortal Bishop receiving consecrations.

For I will, saith the Lord, that they shall hide up their treasures unto me; (Helaman 13: 19)

Hiding up treasures unto the Lord was not optional; it was an actual commandment, a law of God, that when all needs were taken care of, surpluses were to be hidden up unto the Lord and forgotten about.  This was, in essence, the Lord’s banking provision. The earth itself was to serve as a bank, the Lord would be the banker, and there would be no further withdrawals on the account from the depositor.  It was a consecration, a gift, not a place to hoard one’s wealth.

For none hideth up their treasures unto me save it be the righteous; (Helaman 13: 19)

The wicked can only view this practice as absurd.  Why create wealth, riches and treasures (surpluses), only to bury them in the earth and forget about them?  In their eyes this is the absolute height of folly and no wicked person would ever participate in such a practice.  Only the righteous live this law.  It follows then, that as this was a practice that distinguished between the righteous and the wicked, under the more excellent law of Christ, righteous saints in the future will again perform this rite.

Consequences of Disobedience

Those ancients living under the law of consecration who did not hide up their treasures unto the Lord were accursed:

Cursed be they who hide not up their treasures unto me; (Helaman 13: 19)

There were two ways that this commandment could be broken.  1) A man could keep the surplus to himself (hoarding) and attempt to use it in excessive or riotous living.  2) A man could hide the treasure in the earth and make note of where it was, so that he could come back later and obtain it (using the earth as a safekeeping, a bank.)  Men who hid their treasures in this way would still be accounted as righteous by those who viewed them (as they appeared to be fulfilling the commandment of hiding treasures unto the Lord), but as their intent was selfish, they were accounted hypocrites and sinners by the Lord.

A Modern Parallel

The modern banking practice does not in the least resemble what these ancient saints did.  We open a bank account, deposit some money (often our surplus money) and expect to both receive interest and to be able to withdraw our money at any moment.  We know exactly were our money is and our chief concern is that our money grows and/or is protected from thieves and robbers.

So, as we face the prospect of losing every last penny we have by Summer of 2009, should we consider Samuel’s a double-fulfilling prophecy, first fulfilled upon the ancient inhabitants of this land and secondly to be fulfilled upon the modern inhabitants?

And he that hideth not up his treasures unto me, cursed is he, and also the treasure, and none shall redeem it because of the curse of the land. (Helaman 13: 19)

Our money is no longer redeemable in gold or silver, but at least we can still purchase goods with it.  Soon, however, we won’t be able to do even that.  Is this the reappearance of the ancient curse because we’ve been given the law of consecration and a sneak peek into the law of hiding treasures unto the Lord but have failed to do either?

Disclaimer: This article is not meant to encourage everyone to go out and seek buried Nephite treasure.  Nevertheless, that IS an option for the righteous poor who can obtain revelation from the Lord to that end.  One of the purposes of those consecrated treasures, is, after all, for the needy. Also, in case questions come up regarding the Relief Mine, although I make no claim of its authenticity, there is at least scriptural precedent in the burying of treasure for future, holy purposes.  So, the existence of such a mine is not outside of the gospel framework.

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The Root Cause of the Current Financial (Monetary) Crisis and Its Solution

Ever since I learned of the biblical prophecies—and later of the additional prophecies of the LDS—concerning these days in which we live, I’ve always wanted to be an observer of the affairs of men, watching the winding up scenes unfold before my eyes, without participating in the iniquities, frivolities and foolishness of men, nor in the judgments of God upon them.  However, I believe that the Lord wants more than this:

And now, as I spake concerning my servant Edward Partridge, this land is the land of his residence, and those whom he has appointed for his counselors; and also the land of the residence of him whom I have appointed to keep my storehouse; wherefore, let them bring their families to this land, as they shall counsel between themselves and me. For behold, it is not meet that I should command in all things; for he that is compelled in all things, the same is a slothful and not a wise servant; wherefore he receiveth no reward.  Verily I say, men should be anxiously engaged in a good cause, and do many things of their own free will, and bring to pass much righteousness; for the power is in them, wherein they are agents unto themselves. And inasmuch as men do good they shall in nowise lose their reward.  But he that doeth not anything until he is commanded, and receiveth a commandment with doubtful heart, and keepeth it with slothfulness, the same is damned.  (D&C 58: 24-29)

Notice that the Lord didn’t say we should be engaged in good causes (plural) but in a good cause (singular).  Many will interpret this passage to mean that we can be engaged in any cause that is good, but I believe that the Lord had reference to only one cause which is defined by Him as being good: the cause of Zion.

For thus saith the Lord God: Him have I inspired to move the cause of Zion in mighty power for good, and his diligence I know, and his prayers I have heard.  (D&C 21: 7)

Zion holds the solution to all of the world’s problems.  Zion is not just for the saints, but for all men and the time will come that many of the wicked will flee to it (see D&C 45: 68 and 133: 12) to escape the wrath of God and the judgments upon Babylon.  Every LDS, then, after escaping Babylon themselves, should also be helping others escape.  After all, as saints, we are supposed to be a light unto the world, setting an example of godliness to all those that view our good works, so that they can glorify God.

So, when I see the crisis happening on Wall Street and the $700 billion dollar solution our president is providing, I wonder what the latter-day saints will do.  Will we accept the solution provided us by our Gentile, Babylon-based government and be cast out as good-for-nothings?  Or will we provide the Zion solution and become the temporal saviors of men, even saviors upon Mount Zion?

For they were set to be a light unto the world, and to be the saviors of men; and inasmuch as they are not the saviors of men, they are as salt that has lost its savor, and is thenceforth good for nothing but to be cast out and trodden under foot of men.  (D&C 103: 9-10)

The Financial Crisis

By now everyone should be aware that there is a financial crisis happening in America.  It is no longer a question of whether bad financial times are upon us, but how bad they are and how long they will last.  The doomsayers predict a financial depression that will last many years and make the American Great Depression of the 1930’s seem like a walk in the park.  The optimists say we can ride this wave out because America is still dynamically very strong.

On everyone’s mind is both how to fix the situation and who will do the fixing.  Specifically, the question is, “Which presidential candidate, Obama or McCain, can fix it?” The two, major, political party candidates have become the saviors of men in the eyes of the masses who support them.

As an anarchist and a latter-day saint, my view is that government is usually the one that causes these problems to begin with, and therefore, should never be called upon to fix them, as it usually only ends up making things worse.  If there is a solution to our economic situation, it will come from the people themselves, working independent from the government.

But before a solution can be offered, the problem must be identified, not just the symptoms of it.

A financial crisis is a monetary crisis

A financial problem is a monetary problem, it usually being either that there isn’t enough money going around (deflation) or that there is too much money going around (inflation).  That seems to be simple enough to fix.  In deflation, you just print more money and circulate it.  In inflation, you just stop or slow down the printing presses and also destroy money that comes into your hands.  Yet, despite (more or less) being in control of the amount of money in circulation, by being in control of the printing presses, the Fed has failed to stabilize the economy, bringing us into the Great Depression of the 1930’s twenty years after it (the Fed) was created and now bringing us into an even greater depression known by some as the Global Systemic Crisis seventy-eight years after that.

So, owing that the Fed isn’t really doing the job we were told it was supposed to do (stabilizing the economy), maybe we ought to look a bit further and deeper and consider that the problem is not how much money is going around, but whether what is going around is actually money.

The Lord talked about money

In 17 of the revelations given to Joseph Smith, the Lord mentioned money.  Here are the specific scriptures: D&C 24: 18 given in July, 1830; D&C 48: 4 given in March 1831; D&C 51: 8, 11, 13 given in May, 1831; D&C 54: 7 given in June, 1831; D&C 56: 9-12 given in June, 1831; D&C 57: 6, 8 given on July 20, 1831; D&C 58: 35-36, 49, 51 given on August 1, 1831; D&C 60: 10 given on August 8, 1831; D&C 63: 40, 43, 46 given in August, 1831; D&C 69: 1 given in November, 1831; D&C 84: 89-90, 103-104 given on September 22 and 23, 1832; D&C 90: 28-29 given on March 8, 1833; D&C 101: 49, 56, 70, 72 given on December 16, 1833; D&C 103: 22-23 given on February 24, 1834; D&C 104: 26, 68, 84 given on April 23, 1834; D&C 105: 8, 30 given on June 22, 1834; and D&C 124: 70 given on January 19, 1841.

The above scriptures cover the time between July 1830 and January 19, 1841.  This means that whatever currency was used by these Americans during that time was considered by the Lord as actual money.

But what was money during the years 1830-1841?

The 1828 Noah Webster’s Dictionary of the English Language was the dictionary in use among Americans during this time and defined money in the following manner:

MONEY, n. plu. moneys.

1. Coin; stamped metal; any piece of metal, usually gold, silver or copper, stamped by public authority, and used as the medium of commerce. We sometimes give the name of money to other coined metals, and to any other material which rude nations use a medium of trade. But among modern commercial nations, gold, silver and copper are the only metals used for this purpose. Gold and silver, containing great value in small compass, and being therefore of easy conveyance, and being also durable and little liable to diminution by use, are the most convenient metals for coin or money, which is the representative of commodities of all kinds, of lands, and of every thing that is capable of being transferred in commerce.

2. Bank notes or bills of credit issued by authority, and exchangeable for coin or redeemable, are also called money; as such notes in modern times represent coin, and are used as a substitute for it. If a man pays in hand for goods in bank notes which are current, he is said to pay in ready money.

3. Wealth; affluence.

Money can neither open new avenues to pleasure, nor block up the passages of anguish.

(Money entry of the 1828 Noah Webster’s Dictionary of the English Language)

The Lord talked about talents

Within this same time period, the Lord also mentioned talents in two of the revelations given to Joseph Smith:

But with some I am not well pleased, for they will not open their mouths, but they hide the talent which I have given unto them, because of the fear of man.  Wo unto such, for mine anger is kindled against them.

Behold, they have been sent to preach my gospel among the congregations of the wicked; wherefore, I give unto them a commandment, thus: Thou shalt not idle away thy time, neither shalt thou bury thy talent that it may not be known.

(D&C 60: 2, 13; revelation received on August 8, 1831)

And all this for the benefit of the church of the living God, that every man may improve upon his talent, that every man may gain other talents, yea, even an hundred fold, to be cast into the Lord’s storehouse, to become the common property of the whole church—every man seeking the interest of his neighbor, and doing all things with an eye single to the glory of God.

(D&C 82: 18-19; revelation received on April 26, 1832)

But what is a talent?

TALENT (Lat. talentum, adaptation of Gr. τáλατον, balance, weight, from root ταλ-, to lift, as in τληναι, to bear, τáλας, enduring, cf. Lat. tollere, to lift, Skt. tulã, balance), the name of an ancient Greek unit of weight, the heaviest in use both for monetary purposes and for commodities (see Weights and Measures).  The weight itself was originally Babylonian, and derivatives were in use in Palestine, Syria and Egypt.  In medieval Latin and also in many Romanic languages the word was used figuratively, of will, inclination or desire, derived from the sense of balance, but the general figurative use for natural endowments or gifts, faculty, capacity or ability, is due to the parable of the talents in Matt. xxv.

(Talent entry of the 11th Edition of the Encyclopædia Britannica, published in 1910)

(See also the talent entry of the 1828 Noah Webster’s Dictionary of the English Language.  That entry explains: “Among the ancients, a weight, and a coin. The true value of the talent cannot well be ascertained, but it is known that it was different among different nations.“)

So, the talents mentioned in D&C 82: 18, which were “to be cast into the Lord’s storehouse, to become the common property of the whole church” could be a reference to money, specifically, a unit of weight used for monetary purposes.  But what American unit of weight used for monetary purposes was in use on April 26, 1831?

The Lord talked about dollars

In two of the revelations received by the Prophet, the Lord mentioned dollars:

Or in other words, if any man among you obtain five dollars let him cast them into the treasury; or if he obtain ten, or twenty, or fifty, or an hundred, let him do likewise; and let not any among you say that it is his own; for it shall not be called his, nor any part of it.

If it be five dollars, or if it be ten dollars, or twenty, or fifty, or a hundred, the treasurer shall give unto him the sum which he requires to help him in his stewardship—until he be found a transgressor, and it is manifest before the council of the order plainly that he is an unfaithful and an unwise steward.

(D&C 104: 69-70, 73-74; revelation received on April 23, 1834. See also the Book of Commandments XCVIII: 12, page 244, which used the word talents in stead of dollars.)

And they shall not receive less than fifty dollars for a share of stock in that house, and they shall be permitted to receive fifteen thousand dollars from any one man for stock in that house.  But they shall not be permitted to receive over fifteen thousand dollars stock from any one man.  And they shall not be permitted to receive under fifty dollars for a share of stock from any one man in that house.

Verily I say unto you, let my servant Joseph pay stock into their hands for the building of that house, as seemeth him good; but my servant Joseph cannot pay over fifteen thousand dollars stock in that house, nor under fifty dollars; neither can any other man, saith the Lord.

(D&C 124: 64-66, 72; revelation received on January 19, 1841.)

From the above it becomes plain that the words dollars and talents are interchangeable, meaning the same thing.

But what is a dollar?

DOLLAR, n. [G.] A silver coin of Spain and of the United States, of the value of one hundred cents, or four shillings and sixpence sterling. The dollar seems to have been originally a German coin, and in different parts of Germany, the name is given to coins of different values.

(Dollar entry of the 1828 Noah Webster’s Dictionary of the English Language)

DOLLAR, a silver coin at one time current in many European countries, and adopted under varying forms of the name elsewhere. The word “dollar” is a modified form of thaler, which, with the variant forms (daler, dalar, daalder, tallero, &c.), is said to be a shortened form of Joachimsthaler. This Joachimsthaler was the name given to a coin intended to be the silver equivalent of the gold gulden, a coin current in Germany from the 14th century. In 1516 a rich silver mine was discovered in Joachimsthal (Joachim’s dale), a mining district of Bohemia, and the count of Schlitz, by whom it was appropriated, caused a great number of silver coins to be struck (the first having the date 1518), bearing an effigy of St Joachim, hence the name. The Joachimsthaler was also sometimes known as the Schlickenthaler. The first use of the word dollar in English was as applied to this silver coin, the thaler, which was current in Germany at various values from the 16th century onwards, as well as, more particularly, to the unit of the German monetary union from 1857 to 1873, when the mark was substituted for the thaler. The Spanish piece-of-eight (reals) was also commonly referred to as a dollar. When the Bank of England suspended cash payments in 1797, and the scarcity of coin was very great, a large number of these Spanish coins, which were held by the bank, were put into circulation, after having been countermarked at the Mint with a small oval bust of George III., such as was used by the Goldsmiths’ Company for marking plate. Others were simply overstamped with the initials G.R. enclosed in a shield.  In 1804 the Maundy penny head set in an octagonal compartment was employed. Several millions of these coins were issued. These Spanish pieces-of-eight were also current in the Spanish-American colonies, and were very largely used in the British North American colonies. As the reckoning was by pounds, shillings and pence in the British-American colonies, great inconveniences naturally arose, but these were to some extent lessened by the adoption of a tariff list, by which the various gold and silver coins circulating were rated. In 1787 the dollar was introduced as the unit in the United States, and it has remained as the standard of value either in silver or gold in that country. For the history of the various changes in the weights and value of the coin see Numismatics.  The Spanish piece-of-eight was also the ancestor of the Mexican dollar, the Newfoundland dollar, the British dollar circulating in Hong Kong and the Straits Settlements, and the dollar of the South American republics, although many of them are now dollars only in name.

(Dollar entry of the 11th Edition of the Encyclopædia Britannica, published in 1910)

The American Dollar is a Silver Coin

This may come as a surprise to many LDS (and Americans), but nowadays we don’t use American dollars, which is a quantity of silver, usually coined for ease of use.  What we use today are Federal Reserve Notes, otherwise known as fiat currency.  In all of the modern revelations quoted above, whenever the Lord was referring to money or talents or dollars, He was referring to the commodity currency then in use, specifically, a quantity of (usually coined) silver.

Silver is the only legal, American money

Douglas V. Gnazzo of the Honest Money Gold and Silver Report web site wrote an excellent article entitled Honest Money and published in 6 parts, in which he went over the history of American legal currency.  In it, Douglas explained that a “dollar” is defined both by the Constitution and by the Original Coinage Act of 1792 as being a specific quantity of silver, namely, 371.25 grains of silver.  This legal definition has never been changed, meaning that what we are currently calling a “dollar” is not real American currency.  To read the entire Honest Money article, click the following links:

Honest Money, Part I: The Constitution and Honest Money

Honest Money, Part II: Silver Standard with a Bimetallic Coinage System

Honest Money, Part III: Coinage Acts of 1834-1900

Honest Money, Part IV: Treasury Notes

Honest Money, Part V: History of American Money and Banking

Honest Money, Part VI: The European Connection

Honest Money, Part VII: The Moneychangers – Secrets of the Temple

Honest Money, Part VIII: Final Summary and Conclusions

You will recall, for example, that Congress has power to “coin money.”  It doesn’t have power to “make money” or to “print money,” but merely to coin it.  The money referred to in the U. S. Constitution is silver, thus, a power to coin money is a power to coin silver.  The two phrases are synonymous.  In fact, in many Latin American countries the word for money is plata, which is the word for silver. We can see from this that the Spanish milled dollar, which is what our American dollar is based upon, has had influence in many countries.

Fiat Currency, Fractional Reserve Banking and Usury is the Problem

Like evil bedfellows, fractional reserve banking and usury almost always accompany a fiat currency.  (See the above Honest Money article for an explanation about these banking practices and why they are so evil.)  Usury is condemned in the scriptures (both ours and others’ scriptures) and religions past and present have spoken against it as a great evil.  However, all three principles have been generally accepted among today’s society and even among most Latter-day Saints.  In fact, even in the church we find usury among ourselves (e.g. Perpetual Education Fund), though many do not consider it so as they interpret usury to mean excessive interest and not just any interest.

Notice that the current financial problem has nothing to do with regulation (or lack thereof) of the banking institutions by the government.  As long as a currency is metal-based, society naturally regulates itself without any need of government intervention, eliminating the practice of usury and making sure that only full-reserve banking occurs.  So, the roots of the financial crisis go deeper than mere de/un/regulation.  They go all the way to the currency itself, for fiat currency will always result in financial instability and prosperity for the few at the expense of the many.  This is a long way off from the Zion ideal of all having all things common.

Commodity Currency is the Solution

The use of metals as money has historical precedent and is the surest foundation upon which to build.  The following is part of the money entry of the 11th Edition of the Encyclopædia Britannica, published in 1910:

The Metals as Money. Reasons for their Adoption. Superiority of Silver and Gold. – The employment of metals as money material can be traced far back in the history of civilization; but as it is impossible to determine the exact order of their appearance in this capacity, it will be convenient to take them in the order of their value, beginning with the lowest.  Iron – to judge from the statement of Aristotle – was widely used as currency. One remarkable instance is the Spartan money, which was clearly a survival of a form that had died out among the other Greek states; though it has often been attributed to ascetic policy. In conjunction with copper,  iron formed one of the constituents of early Chinese currency, and at a later time was used as a subsidiary coinage in Japan.  Iron spikes are used as money in Central Africa, while Adam Smith notes the employment of nails for the same purpose in Scotland.  Lead has served as money, e.g. in Burma.  The use of copper as money has been more extensive than is the case in respect to the metals just mentioned. It, as stated, was used in China along with iron – an early instance of bimetallism – and it figured in the first Hebrew coins. It was the sole Roman coinage down to 269 B.C. and it has lingered on to a comparatively recent date in the backward European currencies. It even survives as a part of the token coinage of the present.  Tin has not been a favourite material for money: the richness of the Cornish mines accounts for its use by some British kings. Silver holds a more prominent place than any of the preceding metals. Down to the close of the 18th century it was the chief form of money, and often looked on as forming the necessary standard substance. It was the principal Greek money material, and was introduced at Rome in 269 B.C. The currencies of medieval Europe had silver as their leading constituent; while down almost to the present day Eastern countries seemed to prefer silver to gold.

The pre-eminence of gold as money is now beyond dispute; there, is, however, some difficulty in discovering its earliest employment. It is, perhaps, to be found in ” the pictures of the ancient Egyptians weighing in scales heaps of rings of gold and silver. ” According to W. Ridgeway’s ingenious theory gold comes into use as a currency in due equation to the older cattle unit, the ox. It was certainly employed by the great Eastern monarchs; its further development will be considered later on. Metals of modern discovery – such as nickel and platinum – are only used by the fancy of a few governments, though the former makes a good token coinage.

The preceding examination of the varied materials of currency, metallic and non-metallic, suggests some conclusions respecting the course of monetary evolution, viz.: (I) that the metals tend to supersede all other forms of money among progressive communities; and (2) that the more valuable metals displace the less valuable ones. The explanation of these movements is found in the qualities that are specially desirable in the articles used for money. There has been a long process of selection and elimination in the course of monetary history.

First, it is plain that nothing can serve as money which has not the attributes of wealth; i.e. unless it is useful, transferable and limited in supply. As these conditions are essential to the existence of value, the instrument for measuring and transferring values must possess them. A second requisite of great effect is the amount of value in proportion to weight or mass. High value in small bulk gives the quality of portability, want of which has been a fatal obstacle to the continued use of many early forms of money. Skins, corn and tobacco were defective in this quality, and so were iron and copper. Sheep and oxen, though technically described as ” self-moving,” are expensive to transport from place to place. That the material of money shall be the same throughout, so that one unit shall be equal in value to another, is a further desideratum, which is as decidedly lacking in cattle-currency as it is prominent in the metals. It is, further, desirable that the substance used as money shall be capable of being divided without loss of value, and, if needed, of being reunited. Most of the articles used in primitive societies – such as eggs, skins and cattle – fail in this quality. Money should also be durable, a requirement which leads to the exclusion of all animal and most vegetable substances from the class of suitable currency materials. To be easily recognized is another very desirable quality in money, and moreover to be recognized as of a given value. Articles otherwise well fitted for money-use, e.g. precious stones, suffer through the difficulty of estimating their value. Finally, it results from the function of money as a standard of value that it should alter in its own value as little as possible. Complete fixity of value is from the nature of things unattainable; but the nearest approximation that can be secured is desirable. In early societies this quality is not of great importance; for future obligations are few and inconsiderable. With the growth of industry and commerce and the expansion of the system of contracts, covering a distant future, the evil effects of a shifting standard of value attract attention, and lead to the suggestion of ingenious devices to correct fluctuations. These belong to the later history of money and currency movements. It is enough for the ordinary purposes of money that it shall not alter within short periods, which is a characteristic of the more valuable metals, and particularly of silver and gold, while in contrast such an article as corn changes considerably in value from year to year.

From the foregoing examination of the requisites desirable in the material of money it is easy to deduce the empirical laws which the history of money discloses, since metals, as compared with non-metallic substances, evidently possess those requisites in a great degree. They are all durable, homogeneous, divisible and recognizable, and in virtue of these superior advantages they are the only substances now used for money by advanced nations. Nor is the case different when the decision has to be made between the different metals. Iron has been rejected because of its low value and its liability to rust, lead from its extreme softness, and tin from its tendency to break. All these metals, as well as copper, are unsuitable from their low value, which hinders their speedy transmission so as to adjust inequalities of local prices.

The elimination of the cheaper metals leaves silver and gold as the only suitable materials for forming the principal currency. Of late years there has been a very decided movement towards the adoption of the latter as the sole monetary standard, silver being regarded as suitable only for a subsidiary coinage. The special features of gold and silver which render them the most suitable materials for currency may here be noted.  “The value of these metals changes only by slow degrees; they are readily divisible into any number of parts which may be reunited by means of fusion without loss; they do not deteriorate by being kept; their firm and compact texture makes them difficult to wear; their cost of production, especially of gold, is so considerable that they possess great value in small bulk, and can of course be transported with comparative facility; and their identity is perfect.” The possession by both these metals of all the qualities needed in money is more briefly but forcibly put by Cantillon when he says that “gold and silver alone are of small volume, of equal goodness, easy of transport, divisible without loss, easily guarded, beautiful and brilliant and durable almost to eternity.” This view has even been pushed to an extreme form in the proposition of Turgot, that they became universal money by the nature and force of things, independently of all convention and law, from which the deduction has been drawn that to proscribe silver by law from being used as money is a violation of the nature of things.

(An excerpt from the money entry of the 11th Edition of the Encyclopædia Britannica, published in 1910)

So, when the Lord told the kings of the earth and the saints to bring their gold and silver to Zion, He was referring to commodity money, as that was the commodity money of the time.  (See D&C 124: 11, 26 and 111: 4.)  Have we complied?  Do we contribute commodity money to the cause of Zion, or do we contribute fiat money?

We need a private, LDS, commodity-based (gold and silver) currency

I am among those who believe that we are currently witnessing the beginning of the eventual (and planned) break-up of the United States of America.  We may also soon witness a corresponding break-up of the Church.  Regardless of what happens, though, the prophecies must be fulfilled, which means that when we cast our talents “into the Lord’s storehouse, to become the common property of the whole church”, upon living the law of consecration, we will be casting in commodity money, specifically, gold and silver money, and not fiat money.

In anticipation of the complete break-up of the USA, the total devaluation of our current fiat currency, the attempted introduction of another currency and another type of government, even regional government, and, after all these (and other) tribulations, the cleansing of the church and the establishment of the law of consecration, we ought to be pro-actively engaged in the good cause of Zion.

Zion needs a currency, independent of the governments of the world, meaning that it must be a private currency.  As private currencies are legal in this country, there is nothing to stop the LDS from creating one.  To get us started in that direction, in the Establishment of Zion Think Tank Forum I gave some examples of what can be used as this private, LDS currency.

The corporate Church won’t do it

Many members wait for Salt Lake to issue the instructions, but the Lord has already told us that “it is not meet that I should command in all things.”  Besides, I have reason to believe that the dissolution of the corporate Church is on the horizon.  So, if a silver and gold-based commodity currency is to be had again among the saints, in fulfillment of prophecy, the saints themselves must be the ones to create it.  Such a currency would not only stabilize all LDS communities who use it among themselves, but would also allow non-LDS to escape the financial wrath of God upon all those who transact in fiat currency.

A side benefit

Having a private, LDS, precious metals-based currency will also allow those using it to get around the mark of the beast prophesied by John in the Book of Revelations.  (See Rev. 13: 16-18; Rev. 14: 9-12; Rev. 19: 20; and Rev. 20: 4-6.)

Next Anarchism/Anarchy article: Introducing a new bartering currency—the first coin: 1/2 Troy oz pure silver .999 fine

Previous Anarchism/Anarchy article: If voting could change things, it would be illegal

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Does legalized, same-sex “marriage” break the law of chastity?

As I was doing research tonight for an article on the law of chastity, I came across something interesting that has to do with same-sex “marriage.”  Having been through the temple, I knew that the law of chastity is defined for us there, so I went to ldsendowment.org to get the exact text of the definition of the law of chastity.  It was then that I noticed the following:

Pre-1990 definition of the law of chastity

We are instructed to give unto you the law of chastity. This I will explain. To the sisters, it is that no one of you will have sexual intercourse (1) except with your husband to whom you are legally and lawfully wedded. To the brethren it is that no one of you will have sexual intercourse except with your wife to whom you are legally and lawfully wedded. (2) [Taken from this page.]

[Footnotes: (1) 1. The 1990 revision speaks of sexual “relations” rather than sexual “intercourse.” (2) 2. The 1990 revision does not have women and men covenant separately to keep the law of chastity. Instead, women and men simultaneously covenant to have no sexual relations except with their “husband or wife” to whom they are legally and lawfully wedded. This revision was no doubt made to streamline the ceremony. However, the new wording has the presumably unintended consequence of bringing same-sex marriages–if legalized–within the pale of the law of chastity.]

1990 definition of the law of chastity

We are instructed to give unto you the law of chastity, which is that each of you shall have no sexual relations except with your husband or wife to whom you are legally and lawfully wedded.  [Taken from this page.]

Now, I have always assumed that the 1990 definition had a way out of permitting same-sex “marriage” in its use of the words “legally and lawfully.”  Essentially, I figured that “legally” meant it was permitted by the State and that “lawfully” meant it was according to the laws of God.  In other words, that a matrimony could not break the law of chastity with one another as long as their marriage was right with the State and also right with God.

However, I am no lawyer.    And I wonder if I am wrong in my assessment of the meaning of “legally” and “lawfully.”  I wonder if the temple definition could be used against the Church by church members, who, given the current marriage situation in certain States of the Union, decide to “marry” another church member of the same sex, legally (and lawfully?)  If the Church tries to take action against these members, saying that they are openly fornicating (breaking the law of chastity), and attempting to get them disfellowshipped or excommunicated, what would happen if these same members brought up the current temple definition of the law of chastity in their defense, stating that as they are married, they are complying with the law of God?  And if the Church disregarded such a defense, could these members take this to the law of the land (the State) and say, “Look at the definition of the law of chastity which we received in the temple and see that we have fully complied with that definition, thus, the Church is in error, not us?”

There is no doubt that the pre-1990 definition excludes same-sex “marriage.”  But does the 1990 definition do the same?  If it doesn’t, meaning, if the wording is not sufficient to exclude it, and if the temple definition can be used as a defense in a lawsuit, the Church may be in for some legal trouble should any members decide to engage in legalized, same-sex “marriage” or, perhaps, if any non-member, same-sex “matrimony” decides to investigate the Church and desires baptism without first divorcing.

Next Chastity article: The Law of Chastity: What It Is and What It Isn’t

Previous Chastity article: The many definitions of adultery

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Two voices crying in the wilderness (on the Internet)

I just finished reading the first 30 posts that “Someone who is watching” has posted on his blog.  I also have now read all that Spektator has written on his website (assuming that Spektator is a he).  These two voices, crying in the wilderness (on the Internet), have refreshingly intriguing and interesting interpretations of LDS scripture and prophecy.  I encourage everyone to review their interpretations.  Here are their links:

Three Watches                        Fulness.com

Three Watches

I recommend that you read the posts in order, from #1 to #30, which is what I did.  Basically, “Someone who is watching” (I’ll call him SWIW from now on) explains that the Restoration did not occur with Joseph Smith.  Joseph Smith, according to his interpretation, established the Foundation.  Later, as in still in the future, comes the Restoration, which is also known as the Great Work or Great and Marvelous Work.  SWIW explains that Joseph will also be involved in the Restoration, in other words, that Joseph has two commissions, not just one.

I appreciate SWIW’s generous use of scriptures in his expositions.  You can follow along with your own scriptures and come to your own conclusions as whether his interpretation is correct or not.  I also appreciate his mentioning of a David Whitmer comment, in Post #26, that adds to my own understanding that anarchy is prophesied to occur in this nation.

Fulness.com

Spektator has gotten a bad rap on other blogs, but none of the comments he has made (that I have read) have triggered a “red flag” in me as they have in others.  In fact, when I came across the first comment of his that I’d read on another blog, I found myself mentally taking note that here seemed to be one whose understanding of the scriptures paralleled my own.  As I usually don’t come across such individuals, I made a point of clicking the link on his name and going into his site.

I have been wanting since I started this blog to expound the doctrine of sanctification (as well as justification and purification) as I understand it, but have been distracted with other topics.  The most I’ve done, so far, is mention sanctification in certain articles.  I will, eventually, get to these subjects, but in the meantime, Spektator’s writings will do as his understanding of sanctification is quite similar to my own and he makes many of the same points that I’ve always intended to make.

The same person?

The names ‘Spektator’ and ‘Someone who is watching’ are synonymous.  I wouldn’t be at all surprised if Spektator and SWIW is one and the same person.  However, I hope that they are two different people, acting on their own, under inspiration from heaven, and using essentially the same name-meaning.  Until one of them confesses that they are the same person, I will continue to refer to them as two voices crying in the wilderness.

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We are not doing our business by the voice of the people

See The voice of the people signifies a majority for background on this post.

Consider this: When we say we are 13 million members strong, we are lumping together both active and inactive LDS, including those inactives who no longer even consider themselves LDS.  According to the Law of the Harvest activity numbers, about 35% of the LDS membership is active worldwide (between 4 and 5 million).

What this means is that when we sit in sacrament meeting and raise our hands in a(n often unanimous) sustaining vote, we active LDS, representing the lesser part of the people, in other words, the minority, are doing the business, while the majority remains silent.

There are a few scriptural lessons to be learned here, taught by Mosiah:

Now it is not common that the voice of the people desireth anything contrary to that which is right; but it is common for the lesser part of the people to desire that which is not right; therefore this shall ye observe and make it your law—to do your business by the voice of the people.  And if the time comes that the voice of the people doth choose iniquity, then is the time that the judgments of God will come upon you; yea, then is the time he will visit you with great destruction even as he has hitherto visited this land.  (Mosiah 29: 26-27)

First, we, the active minority, are breaking the laws of God.  We are doing the business, not the majority.

Second, the scriptural principle is that it is common for us, the voting, active, LDS minority, to desire that which is not right.  That is a sobering thought that we might be kept in mind the next time we feel to criticize our inactive brethren.

Third, if the non-voting, inactive, LDS majority are choosing iniquity, as they are counted as the people of the Lord, still listed on the records and numbered by us, then the judgments of God must come upon us.

Should the inactives’ votes be counted?

We count inactive LDS as members of record by saying we have 13 million members, not 4 million members, so, if we see them as full members, shouldn’t we count their votes, too?

When someone is going to be called, should we send the Aaronic Priesthood around to the inactive members’ homes and ask them whether they approve or disapprove?  Maybe they could write down on a card their voting preference?  Or would this violate some scriptural principle that states they must go to a meeting to cast a vote?  By sending messengers to inquire as to how they vote, the church would then be doing its business by the voice of the people, complying with scriptural mandate.  Something to consider…

Votes of no-confidence

Or, perhaps the no-shows should be counted as no-confidence votes.  Before you say that there are no such things in the church, consider that you have three options when voting.  You can raise your hand for, you can raise your hand against, or you can leave your hand down.  What does leaving your hand down mean?  I think it can only mean a vote of no confidence. Likewise, if you intentionally do not attend a meeting in which a vote is taking place, that can also be construed as a vote of no-confidence.

Now, counting all the inactives who intentionally do not show up for church, and thus intentionally do not vote, as no-confidence votes, poses quite the problem.  A majority of no-confidence votes defeats a measure, calling or appointment, doesn’t it?  Can you imagine sitting in church when a sustaining vote is called for and you and 34 other people raise hands in approbation while the other 65 people keep their hands down?  Do you think such an appointment would go through?

Leaving the status quo as it is

Maybe there is no ideologic problem with leaving the inactives alone, not consulting them for votes, not counting their lack of participation as no-confidence votes, yet counting them as full-fledged members.  But I wonder if maybe our current practice is going to eventually get us into trouble with the Lord.

Previous Common Consent article: The voice of the people signifies a majority

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The voice of the people signifies a majority

Because concerns about my use of “51%” in regard to the law of common consent have come up on this blog before, I wanted to address them with this post:

Excerpt of Post

Although the quorum of the twelve vote for the new President of the High Priesthood, the majority of the body of the saints (51%) must sustain the calling by vote, using the law of common consent. If 51% or more raise their hands in approval, the appointment goes through. If, however, 51% or more raise their hands in disapproval, the appointment does not go through and the apostles need to choose another man for the office, which then requires another sustaining vote from the members.  (LDS Anarchist on January 30, 2008, in Poll: Who is the most prophetic?)

Excerpt of Comment on Post

Members can not nominate a candidate and hypothetically the Presiding officer, or body, can also over ride (ignore) the “will of the people”. Incidently the law of Common Consent specifies no percentage. I’d love to know where you got this 51% figure. Having said that any presiding officer conducting business in the Church would hold off setting apart someone or cannonising a revelation even if 5% or even 1% didn’t sustain the decision.  (Comment #609 by Steve on January 30, 2008, in Poll: Who is the most prophetic?, emphasis mine.)

Comment on Post

You are right, there is no specification of 51% in the scriptures. I borrowed the term “51%” from what4anarchy, who uses it all the time. However, I think what4anarchy is right in that the scriptures seem to imply that “the voice of the people” is a majority, or 51%. For example, if you look at the pre-mortal experience, two-thirds (66%) sustained Jesus as the Savior, while one third (33%) didn’t. In this case, “the voice of the people” went with Jesus. The 33% number is far above your 1% or even 5%, yet it wasn’t high enough to stop the election of Jesus. Common sense would indicate, therefore, that the law of common consent works on the majority principle. It does not require a unanimous vote to sustain an appointment, nor can a minority (49% or less) stop an appointment.

You also bring up a fallacy that LDS routinely believe, namely that “the Presiding officer…can…over ride (ignore) the will of the people.” In reality, the presiding officer can only ignore the will of the minority of the people, but if a majority says left, while he says right, it is to be left, as the scriptures indicate that we are “to do [our] business by the voice of the people.” (Mosiah 29: 26.) If the Presiding officer attempts to ignore the will of the majority, he becomes a usurper and a tyrant because in the kingdom of God the governors must govern with the consent of the governed. Any attempt to govern without that consent draws Satan into the picture, as governing without consent is satanic.

As long as LDS hold these views about the law of common consent, it will never function as a means to check tyranny and error, which is its purpose.  (Comment #610 by LDS Anarchist on January 30, 2008, in Poll: Who is the most prophetic?,)

I thought that put an end to the question about the scriptural need for a majority, but then the following was written:

Excerpt of Post

Satan understood that if the vote went his way, if 51% of us voted for him (Lucifer), that the plan of the Father would have been frustrated.  (LDS Anarchist on October 31, 2007 in Deep Waters: What would have happened if Lucifer had won the vote?)

Excerpt of Comment on Post

I have a quick comment to the initial question as to the “ramifications of a winning vote by Lucifer”, or “What would have happened had Lucifer won the vote?”

This is what I think would have happened if Lucifer had drawn 51% of us to his side: The scriptures would have said something like, “… and just over half of the hosts of heaven followed Lucifer’s plan.” The plan of salvation would not have been altered, compromised, or destroyed. God would not have ceased to be God. Lucifer would not have “won”.

My point is… why is a “majority” relevant in this situation? I don’t believe it is. Two-thirds of the hosts of heaven could have followed Lucifer and God would still have chosen Jesus and His plan would not have been compromised. I don’t believe this was a “vote”, but rather, a choice.  (Comment #1160 by Jgtrs on June 15, 2008 in Deep Waters: What would have happened if Lucifer had won the vote?, emphasis mine.)

Excerpt of Comment on Post

The 51% number has come up before on this blog. See here and here. Also, the heavens splitting into thirds sounds like what4anarchy’s idea of following the leader.  (1/3 under Lucifer, 1/3 under Jehovah and 1/3 under Michael, for example.)

My understanding is “as above, so below” and so what happened in the heavens has its counterpart here on Earth, namely, the law of common consent. So, the following common consent articles may apply to this discussion about percentages: Power of the Law of Common Consent and Is our procedure for sustaining a rubber stamp? and also, perhaps, this one on free agency: The role of free agency in political systems. As God cannot govern without the consent of the governed, I’m not sure what the difference is between a “vote” and a “choice.” There are many ways of voting, not just in raising one’s hand, and each manifestation of a vote is a demonstration of what you are choosing or not choosing.

It doesn’t make sense to me that the principle of “the voice of the people” applies on Earth but not in heaven, as these principles are revealed to us as heavenly principles so that we can pattern our lives according to that standard found in heaven and be empowered to establish Zion, or the kingdom of heaven on Earth.  (Comment #1230 by LDS Anarchist on June 17, 2008, in Deep Waters: What would have happened if Lucifer had won the vote?)

The purpose of this post is solely to show that the “voice of the people” means “majority vote.”

Voice of the people defined

Mosiah is the one who defined the expression for us, in the following verse:

Now it is not common that the voice of the people desireth anything contrary to that which is right; but it is common for the lesser part of the people to desire that which is not right; therefore this shall ye observe and make it your law—to do your business by the voice of the people.  (Mosiah 29: 26)

Mosiah explains that  “the voice of the people” is not the “lesser part of the people.”  The “lesser part of the people” is otherwise known as a minority. Therefore, as the “voice of the people” is not the minority, it must be the majority. The expression “the voice of the people” is synonymous with “the majority vote of the people.”

Thus, the latter part of the above verse means, “This shall ye observe and make it your law—to do your business by the [majority vote] of the people.”

Book of Mormon scriptures

The expression “the voice of the people” occurs a lot in the scriptures, and in each instance, it means the same thing.  So, here are some examples, with the meaning of the expression rendered in plainer English :

And it came to pass that the [majority vote] of the people came, saying: We are desirous that Aaron thy son should be our king and our ruler.  Therefore, choose you by the [majority vote] of this people, judges, that ye may be judged according to the laws which have been given you by our fathers, which are correct, and which were given them by the hand of the Lord.  Now it is not common that the [majority vote] of the people desireth anything contrary to that which is right; but it is common for the lesser part of the people to desire that which is not right; therefore this shall ye observe and make it your law—to do your business by the [majority vote] of the people.  And if the time comes that the [majority vote] of the people doth choose iniquity, then is the time that the judgments of God will come upon you; yea, then is the time he will visit you with great destruction even as he has hitherto visited this land.  If your higher judges do not judge righteous judgments, ye shall cause that a small number of your lower judges should be gathered together, and they shall judge your higher judges, according to the [majority vote] of the people.  (Mosiah 29: 2, 25-27, 29)

Yea, well did Mosiah say, who was our last king, when he was about to deliver up the kingdom, having no one to confer it upon, causing that this people should be governed by their own voices—yea, well did he say that if the time should come that the [majority vote] of this people should choose iniquity, that is, if the time should come that this people should fall into transgression, they would be ripe for destruction. (Alma 10: 19)

Nevertheless, it came to pass that Pahoran was appointed by the [majority vote] of the people to be chief judge and a governor over the people of Nephi.  And it came to pass that Pacumeni, when he saw that he could not obtain the judgment-seat, he did unite with the [majority vote] of the people.  And it came to pass as he [Paanchi] was about to do this, behold, he was taken, and was tried according to the [majority vote] of the people, and condemned unto death; for he had raised up in rebellion and sought to destroy the liberty of the people.  And now behold, Pacumeni was appointed, according to the [majority vote] of the people, to be a chief judge and a governor over the people, to reign in the stead of his brother Pahoran; and it was according to his right. And all this was done in the fortieth year of the reign of the judges; and it had an end.  (Hel. 1: 5-6, 8, 13)

See also the following Book of Mormon scriptures that use this expression: Mosiah 7: 9; Mosiah 22: 1; Alma 2: 3-4, 7; Alma 4: 16; Alma 27: 21-22; Alma 46: 34; Alma 51: 7, 15-16; Hel. 2: 2; and Hel. 5: 2.

Bible scriptures

Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, and said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.  But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord.  And the Lord said unto Samuel, Hearken unto the [majority vote] of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.  According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee.  Now therefore hearken unto their [majority vote]: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them.  And Samuel told all the words of the Lord unto the people that asked of him a king.  And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots.  And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots.  And he will take your daughters to be confectionaries, and to be cooks, and to be bakers.  And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants.  And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants.  And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.  He will take the tenth of your sheep: and ye shall be his servants.  And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day.  Nevertheless the people refused to ^aobey the voice of Samuel; and they said, Nay; but we will have a king over us; that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.  And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord.  And the Lord said to Samuel, Hearken unto their [majority vote], and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city.  (1 Sam. 8: 4-22)

This scripture, in particular, is interesting because Samuel was the prophet of the Lord and the majority vote* was asking for something contrary to the will of the Lord (they were asking to change the tribal anarchy into a monarchical State like the nations around them), yet the Lord told his prophet to listen to and obey the majority vote of the people.  This is otherwise known as the law of common consent.

*Notice verse four where it says “all the elders of Israel.”  This seems to indicate that this wasn’t just a bare majority, but a unanimous majority.

Doctrine and Covenants scriptures

And let all things be done according to the counsel of the order, and united consent or [majority vote] of the order, which dwell in the land of Kirtland.  And it is my will that he should sell the lots that are laid off for the building up of the city of my saints, inasmuch as it shall be made known to him by the voice of the Spirit, and according to the counsel of the order, and by the [majority vote] of the order.  Therefore, you are dissolved as a united order with your brethren, that you are not bound only up to this hour unto them, only on this wise, as I said, by loan as shall be agreed by this order in council, as your circumstances will admit and the [majority vote] of the council direct.  And the avails of the sacred things shall be had in the treasury, and a seal shall be upon it; and it shall not be used or taken out of the treasury by any one, neither shall the seal be loosed which shall be placed upon it, only by the [majority vote] of the order, or by commandment.  And there shall not any part of it be used, or taken out of the treasury, only by the [majority vote] and common consent of the order.  And this shall be the [majority vote] and common consent of the order—that any man among you say to the treasurer: I have need of this to help me in my stewardship—but in case of transgression, the treasurer shall be subject unto the council and [majority vote] of the order.  And in case the treasurer is found an unfaithful and an unwise steward, he shall be subject to the council and [majority vote] of the order, and shall be removed out of his place, and another shall be appointed in his stead.  (D&C 104: 21, 36, 53, 64, 71-72, 76-77)

Joseph Smith, Jun., Sidney Rigdon and Frederick G. Williams were acknowledged presidents by the [majority vote] of the council; and Joseph Smith, Sen., John Smith, Joseph Coe, John Johnson, Martin Harris, John S. Carter, Jared Carter, Oliver Cowdery, Samuel H. Smith, Orson Hyde, Sylvester Smith, and Luke Johnson, high priests, were chosen to be a standing council for the church, by the unanimous [majority vote] of the council.  Voted: that whenever any vacancy shall occur by the death, removal from office for transgression, or removal from the bounds of this church government, of any one of the above-named councilors, it shall be filled by the nomination of the president or presidents, and sanctioned by the [majority vote] of a general council of high priests, convened for that purpose, to act in the name of the church.  The president of the church, who is also the president of the council, is appointed by revelation, and acknowledged in his administration by the [majority vote] of the church.  (D&C 102: 3, 8-9)

And let my servant Edward Partridge, when he shall appoint a man his portion, give unto him a writing that shall secure unto him his portion, that he shall hold it, even this right and this inheritance in the church, until he transgresses and is not accounted worthy by the [majority vote] of the church, according to the laws and covenants of the church, to belong to the church.  And this shall be done through the bishop or the agent, which shall be appointed by the [majority vote] of the church.  (D&C 51: 4, 12)

And now, I give unto the church in these parts a commandment, that certain men among them shall be appointed, and they shall be appointed by the [majority vote] of the church; and they shall look to the poor and the needy, and administer to their relief that they shall not suffer; and send them forth to the place which I have commanded them; and this shall be their work, to govern the affairs of the property of this church.  (D&C 38: 34-36)

And again, I have called my servant Edward Partridge; and I give a commandment, that he should be appointed by the [majority vote] of the church, and ordained a bishop unto the church, to leave his merchandise and to spend all his time in the labors of the church; to see to all things as it shall be appointed unto him in my laws in the day that I shall give them. (D&C 41: 9-10)

And let there be an agent appointed by the [majority vote] of the church, unto the church in Ohio, to receive moneys to purchase lands in Zion.  (D&C 58: 49)

We believe that all governments necessarily require civil officers and magistrates to enforce the laws of the same; and that such as will administer the law in equity and justice should be sought for and upheld by the [majority vote] of the people if a republic, or the will of the sovereign.  (D&C 134: 3)

It becomes plain, then, from these scriptures, that the church functions on the principle of majority vote.

The elders are to receive their licenses from other elders, by vote of the church to which they belong, or from the conferences.  No person is to be ordained to any office in this church, where there is a regularly organized branch of the same, without the vote of that church; but the presiding elders, traveling bishops, high councilors, high priests, and elders, may have the privilege of ordaining, where there is no branch of the church that a vote may be called.  (D&C 20: 63, 65-66)

No need for unanimity unless specified

Unless the voice is specified as having to be “unanimous,” such as in the following scripture, all majority votes (51% or more) are sufficient to decide all issues in the church.

And every decision made by either of these quorums [the First Presidency, the Twelve and the Seventy] must be by the unanimous [majority vote] of the same; that is, every member in each quorum must be agreed to its decisions, in order to make their decisions of the same power or validity one with the other—a majority may form a quorum when circumstances render it impossible to be otherwise—unless this is the case, their decisions are not entitled to the same blessings which the decisions of a quorum of three presidents were anciently, who were ordained after the order of Melchizedek, and were righteous and holy men.  (D&C 107: 27-29)

Next Common Consent article: We are not doing our business by the voice of the people

Previous Common Consent article: Apathy is not a problem, it’s a symptom and a solution

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Monson and his constipated physics redux; or, how electric gravity makes hollow earthers happy

I’ve mentioned Milton W. Monson and his curious book once before on this blog, but without really explaining its impact on me.  Whatever you think of him, after reading the book, it is hard to get it out of your mind.  A look at the reactions to it by the physics boys who’ve actually read it shows that although most give it a bad review (as in bad physics and bad mathematics), they all concede that the book is unforgettable.  How could it not be?  His was the first book, that I know of, that attempted to tackle physics using algebra alone, as well as to unite the sciences.  Plus, it was really funny.

I was one of the few individuals (actually, I don’t know the precise number of individuals) who contacted the author after reading the book.  It was then that I learned that he sent out S.T.R.R.I.P. Tease bulletins to those who contacted him, free of charge.  (S.T.R.R.I.P. = Society To Restore Rationalism In Physics, or something to that effect.  Yes, he was a dirty old man.)  The S.T.R.R.I.P. Tease bulletins were further physics lessons that he had not included in his book.

Monson was/is (I don’t know if he is still alive) an atheist and dedicated an entire chapter to debunking religion, but despite that, I had to send him some emails concerning the similarities I found in modern revelations with the physics he was proposing.  Needless to say, finding a spiritual counterpart in his theory didn’t make him very happy and he tried to convince me of the errors of my ways.  I had fun corresponding with him and I think it was fun for him, too, as he was getting up there in age and most people just thought of him as “old Monson with the crazy space balls.”  (Space balls was a theory he invented to help explain physics phenomena.)

Monson was set in his irreligious ways, and accepted a great deal of mainstream science, while attempting to debunk the rest that he felt did not hold up to rational, physics scrutiny.  He either wasn’t aware of the plasma scientists and their experiments, or chose not to consider their results in his model of the Universe.  I believe that he simply didn’t know about it.  I also believe that if he had known about it, he probably would not have liked it, as the discoveries plasma scientists make tend to confirm the scriptures, and he, being an atheist, probably would not have liked that very much.  Also, as he tended to ridicule everything he felt was wrong, if plasma science was available to him, and he thought it was erroneous, it probably would have gotten a mention in his book.

Let me just say here and now to Monson, if you are still alive: I thoroughly enjoyed your book and am glad it was written, both for its witticisms and its portrayals of new concepts. And if he is not alive, then to his son and any other surviving family members: Your departed relative made an impression for the better upon at least one individual on this planet.  I hope one day someone takes up and finishes his foundational work.

Physics Is Constipated (Intellectually That Is)

That is the title of Monson’s book.  Even if the content was horrendous, the title alone would be hard to forget.  To his credit, though, it was engaging and fun.  Heck, even the front and back cover artwork and text were thought-provoking.  But it has been many years since I last read it.  So, what was my surprise when along comes an electrical theorist, Wallace Thornhill, proposing an electric gravity model in an electric universe and using words that seemingly conveyed the same types of thoughts as Monson?

Here is Thornhill’s shortened, but nevertheless interesting paper:

Electric Gravity in an Electric Universe

Gravity, Einstein and Scientific Saints

Gravity is the most familiar force. We are subject to it every day of our lives. Newton gave us his ‘law of gravity,’ which describes its effect but doesn’t explain it. “I frame no hypotheses,” he wrote.  (Thornhill, first paragraph of Electric Gravity in an Electric Universe.)

Unlike Newton, Monson actually attempted to explain gravity.  And his explanation, using only two material types,  which he called structured space and structured matter, made pretty darn good sense.  Thornhill seems to build upon this Monsonian base—has he read Monson’s book?—, including the all-important electrical connection.

Einstein wasn’t so prudent when he introduced his “postulates.”  Unfortunately, his unreal geometry doesn’t explain gravity either. The usual demonstration using heavy steel balls on a rubber sheet to represent ‘gravity wells’ relies on gravity as its own explanation!  (Thornhill, first paragraph of Electric Gravity in an Electric Universe.)

Thornhill throughout this article does the same thing Monson did: show the Einsteinian age as the death of rational physics.  Monson is a bit harsher in his denunciation of Einstein, whereas Thornhill at least gives Einstein the benefit of doubting his own words:

How has this situation arisen? In the 20th century technology perfected wireless communication and computers and got man into space, while fundamental science fell deeper into a ‘black hole’ of complication, illogicality and metaphysics. I consider the principal cause has been the usurping, since Einstein, of natural philosophy and physics by theoretical mathematicians. Meanwhile Einstein, perhaps to his credit, remained sceptical of his own work. (Thornhill, 6th paragraph of Electric Gravity in an Electric Universe, emphasis mine.)

Monson spoke of the scientific community with disdain as being made up of “scientific saints” and “scientific priests.”  In this paper, Thornhill quotes Mike Disney in his footnotes as saying:

The most unhealthy aspect of cosmology is its unspoken parallel with religion. Both deal with big but probably unanswerable questions. The rapt audience, the media exposure, the big book-sale, tempt priests and rogues, as well as the gullible, like no other subject in science.

The Aether and the Michelson-Morley Experiment

Monson was a believer in the Aether.  He rejected the concept that space was filled with nothing.  In his view, there were but two elements that made up the entire Universe: structured space and structured matter and the interaction between these two elements as they competed for the same volume of space accounted for all of the seen and unseen energy manifestations around us.  He believed in simplification as the key to the promulgation of the sciences among the masses.  The structured space was the motive element whereas the sctructured matter was basically just pushed around.  Each element was completely opposite in its qualities.  For example, one could be compressed and deformed like a hollow balloon whereas the other was a dense ball of super hard, indestructible stuff.  There was no volume of space that was not occupied by either structured space or structured matter.

Sound familiar?  When I brought to his attention Lehi’s writings of that which acts and that which is acted upon (see 2 Ne. 2: 13-14) or the Lord’s revelations in the Doctrine and Covenants about the Light of Christ filling the immensity of space (see D&C 88: 12), etc., he wasn’t too happy, but I was pleased to see that he had come to these conclusions on his own, independent of the word of God, merely by observing nature.

Monson’s major problem was the Michelson-Morley experiment, which had apparently failed to detect the aether.  His solution was a modification to that experiment that, in his estimation, would have shown that the aether does, in fact, exist.  (He believed that the experiment failed because the experimenters didn’t know what to look for.)  At any rate, as the experiment had been discredited as a failure, any newbie (such as Monson) contending that the aether was real was laughed at as a crackpot.

Thornhill in this paper brings up the same Michelson-Morley experiment, adding, though, that Dayton Miller repeated the experiment and found an aether drift! Monson, apparently, was not aware of that fact, as Miller was written out of the text books, which would have helped his case immensely.

Structure, structure, everywhere

As stated above, Monson believed the Universe was composed of structured material of two types.  Thornhill, likewise, addresses the Universe as structured, even taking the electron and breaking it down into smaller structures called subtrons.

Gravity, Electromagnetism and Inertia

Both men tie gravity, electromagnetism and inertia to the same common source: the aether.  Whereas Monson contended that the aether “deformed balloons” pushed back at structured matter to produce gravity, Thornhill explains that the minute, structural, electric dipoles align in one direction to produce gravity.  In either case, all manifestation of any type is explained from a single source.

Gravity is a Variable

Both Monson and Thornhill come to the same conclusion: gravity varies depending upon the aether environment. Monson described the aether environment in terms of compression and torsion and Thornhill describes it in terms of charge and electricity.

The speed of light and gravity

Both men also address the near instantaneous speed of gravity, no matter how far the distances, and the slowness of light.  Both Monson and Thornhill address the e=mc2 equation, including when the speed of light is put into the equation.  Neither man gets time slowing down or Alice in Wonderland Effects.  Everything remains based in reality and rationalism.  However, Monson, again, explains things using compression and torsion, while Thornhill explains it in electrical terms.  Both men, though, make sense.

Mass

Monson and Thornhill both explain mass in terms of the aether environment and not as “quantity of matter.”  As a result, this opens up the possibility that mainstream science’s expectation of fluffy, spongy or hollow bodies could turn out to be solid and dense while the expectation of solid and dense bodies could turn out to be hollow or spongy.

Thornhill, in fact, draws from recent cometary and asteroid evidence, which should have shown fluffy snowballs (the comets) but instead showed apparently dense rocks, suggesting that our models—of what type of a body ought to produce the gravitational field were are seeing—are inaccurate.  Monson, whose book was written in the 1980’s, never had this astronomical data to work from.

Electric Gravity and Hollow Planets

Electric, or aether-generated gravity opens up the very real possibility of the planets being hollow.  The current thoughts on gravity, that it requires a certain amount of matter to have a certain amount of gravity, preclude many planets from being hollow.  They must be solid in order to account for the amount of gravity detected.  So, if gravity is shown to have an electric connection, the main obstacle to hollow planets vanishes altogether.

Although Monson never intended to promote the hollow earth theory, his model could be equally applied to both solid and hollow planets, without destroying it (the model).  Likewise, Thornhill’s model is also consistent with hollow spheres or structures, both on the subatomic level and on the planetary or galactic scale.  The electric universe theorists usually do not categorically state that their model favors a hollow planets scenario, as they are marginalized by the mainstream scientists enough, as it is, but as one reads more and more of their findings, it becomes apparent that it does.

Black holes

The major break between Monson and Thornhill is their opinion of black holes.  Whereas Monson accepted that black holes do, in fact, exist, Thornhill and the other plasma scientists think it’s just a mathematical invention, an imaginary device that has no counterpart in the real world.  But, again, Monson didn’t have the plasma data to work with.  If he had, he might have discarded the notion of black holes, too.

LDS Scientists: Pay Attention

The plasma theorists and scientists are on the cutting edge.  Despite being largely ignored by the mainstream, they are forging ahead and breaking new ground.  It would be to our benefit (as an LDS community) to pay attention to their findings.  The day may come that we will have to rebuild society.  If and when that happens, a proper understanding of all physics findings will be needed to correct the errors perpetuated by the current scientific community, your non-LDS peers, otherwise we LDS will be no better off or no more enlightened than any other people on the planet, regardless of the gospel knowledge we possess.  The electrical connection may be the most important of all.

The keys to correcting the errors are the scientific anomalies, which invalidate many theories.  Often we don’t hear about these anomalies.  They are briefly reported and then swept under the rug.  Out of sight, out of mind and the current popular scientific theory remains intact.  Inform yourself about the anomalies. Bring them up, focus on them and seek to correct the errors.  A knowledge of the plasma research will help as that field of research addresses anomalies.

Next Plasma Theology article: Plasma Rods: A Theoretical Concept

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