Learning from the Scriptures

1,257 words

© Anthony E. Larson, 2002

 Learning from the Scriptures

“Search the scriptures,” said the Savior. So, most Latter-day Saints do just that. We search for spiritual truths and counsel that might strengthen our testimonies and help us live better, more righteous lives.

But while those spiritual truths are vital, there is much more to the scriptures that we often overlook – things that we were meant to learn as well as the spiritual truths, things that, when internalized, can immensely enhance and correct our worldview.

Take the story of Joshua’s long day, for example.

“Then spake Joshua to the Lord in the day when the Lord delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.

“And the sun stood still, and the moon stayed …  So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.” (Joshua 10:12, 13.)

Joshua’s story is a powerful example of the influence a prophet can wield when acting in the name of God, an astounding example of the use of priesthood power. This is the primary message of the story.

However, there is another side to the story – one generally overlooked. It is a secondary message, as in a parable, that holds a vital truth of its own and can prove most useful in shaping our view of science in general and astronomy in particular. Most importantly, it should teach us something about our Creator and the way he does things.

Since most readers overlook the historical accuracy of such extravagant scriptural accounts, they fail to grasp its more practical implications. In order to see this facet of the Joshua account clearly, we must focus on the implied physical nature of the event: the stopping and starting of Earth’s rotation. Of course, such an implication is unthinkable to most of us. According to all we have been taught, all that we have experienced, the Earth’s rotation cannot be stopped. The eminent astronomer, Carl Sagan, for example, declared it an impossibility.

So, what are we to make of the natural side of Joshua’s account? If the Earth really did not stop turning, as Joshua reported, what do we make of it? Is this account’s accuracy flawed? Are the scientists right, or are the scriptures right?

Happily, for Latter-day Saints there is another, unimpeachable witness in the scriptures that answers these questions definitively. That witness is the Book of Mormon.

Speaking of the power of God, Mormon editorializes, “Thus we see that … if he say unto the earth – Thou shalt go back, that it lengthen out the day for many hours – it is done;

“And thus, according to his word the earth goeth back, and it appeareth unto man that the sun standeth still; yea, and behold, this is so; for surely it is the earth that moveth and not the sun.”  (Helaman 12:11-15.)

If there was any doubt about Joshua’s account, Mormon’s statement erases it. He makes it crystal clear; there is no equivocation, no hedging. He even goes so far as to clearly define the proper relationship between the movement of the sun and the earth.

Mormon is no geocentrist. He cannot be accused of ignorance in things astronomical.

Latter-day Saints cannot question the validity of such a statement, since Joseph Smith declared the Book of Mormon to be “the most correct book.”

So we have two scriptural witnesses that the earth can and has stopped turning. But there is a third, extra-scriptural witness.

The will of the Lord concerning extra-scriptural books is found in the Doctrine & Covenants.

“And as all have not faith, seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning, even by study and also by faith.

“… Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine …

“Of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass ….” (Doctrine & Covenants 88:118,78, 79.)

Thus, the Lord makes clear that studying theory that supports scriptural principle and doctrine is a worthy pursuit, so that we “may be instructed more perfectly.”

An excellent example of extra-scriptural text in support of Joshua’s observations is found in Plato’s Timaeus wherein Plato reveals that a Greek myth about the sun’s movement through the heavens is actually fact rather than fiction.

“There is a story … that once upon a time Phaeton, the son of Helios, having yoked the steeds in his father’s chariot, because he was not able to drive them in the path of his father, burnt up all that was upon the earth, and was himself destroyed by a thunderbolt. Now this has the form of a myth, but really signifies a declination of the bodies moving in the heavens around the earth, and a great conflagration of things upon the earth ….” (Plato’s Timaeus)

Plato, whose works surely qualify as among “the best books,” makes clear that the Phaeton myth is actually about a time when the sun went out of its normal course.

Now we have three witnesses: two from the scriptures, one from profane or secular history.

Here is where “the rubber meets the road,” as one adage puts it. Time to “fish or cut bait,” according to another. Do Latter-day Saints continue to believe mainstream scientists who assert that it would be impossible to halt the earth’s rotation and then restart it again, even though the scriptures plainly affirm that it has happened? Or, do we have enough faith to place our confidence in the scriptures by rejecting the view of mainstream science, even though it flies in the face of accepted scientific laws and assumptions?

So, now we have come full circle. When we read our scriptures, we are completely prepared to accept any spiritual truth offered. But, when the words of the prophets attempt to teach us concepts that belong in the realm of natural law or science, we find it difficult to accept. So, how much faith do we really have? How committed are we, in reality, to the words of the Prophets?

This is vital to a thoroughgoing study of the gospel. One cannot say that he or she believes or holds sacred the scriptures if a decision is made to accept only a part of what the scriptures offer while rejecting another part. We cannot embrace the spiritual message of Joshua’s story and be ambivalent about the rest.

More importantly, rejecting the fullness of the prophets’ message closes the door on untold learning and growing possibilities – both scientific and spiritual, because the two are really not in opposition once a few simple truths are established that are typically denied by modern science.

Seeing Joshua’s story as an accurate, eyewitness account, Mormon’s explanation as corroborating and supporting documentation and Plato’s explanation as substantiation from another culture, we stand poised to learn much about the true nature of God’s wondrous creation, the language of the Prophets, ancient history, prophecy and the symbolism of the scriptures.

“And truth is knowledge of things as they are, and as they were, and as they are to come.”  (Doctrine & Covenants 93:24.)  In this context, Joshua’s account is truly a key to the scriptures and a test of our faith.

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The Forgotten Commandment: Watch the Heavens!

4,742 words

© Anthony E. Larson, 2007

The Forgotten Commandment: Watch the Heavens!

Part I – The Commandment

Section 84 of the Doctrine & Covenants is a pivotal revelation for Latter-day Saints, or should be.

The preamble to this section says, “The Prophet designates it a revelation on priesthood.” In it, the Lord explains some of the roles of priesthood bearers, including a thorough explanation of missionary work and how it might be carried out.

 “And this revelation unto you, and commandment, is in force from this very hour upon all the world, and the gospel is unto all who have not received it.” (verse 75.)

This makes it plain that this “revelation” is not only a disclosure of information, but it also carries a “commandment.”

In the process of explaining this mandate to teach the gospel, the Lord touches on an aspect of priesthood responsibility that is entirely overlooked in the church today when he gives this added command. “Nevertheless, let the bishop go unto the city of New York, also to the city of Albany, and also to the city of Boston, and warn the people of those cities with the sound of the gospel, with a loud voice, of the desolation and utter abolishment which await them if they do reject these things. (verse 114.)

Reading carefully, we see that this directive carries two parts. The first, is to teach the gospel: “warn the people … with the sound of the gospel.” The second is to tell them “of the desolation and utter abolishment” that might befall them.

Clearly, the first directive refers to missionary work, a mandate church members have heeded and apparently fulfilled rather well, given the remarkable growth of the church in the latter half of the 20^th century. But, the second reference seems quite vague. What is the “desolation” referred to? What is “utter abolishment?”

Webster’s Dictionary defines ‘desolate’ as “barren or laid waste … without inhabitants, deserted.” It also defines ‘abolish’ as “to do away with, to put an end to.”

Since the Lord applied these terms to three major American cities, a rather grim picture emerges. Without equivocation, God seems to be talking about reeking havoc in a catastrophe great enough to entirely wipe the cities of New York, Albany and Boston off the map, complete with all their inhabitants, if they do not accept the gospel.

But that is not all. To clarify and amplify, God reiterates the commandment. “And verily I say unto you, the rest of my servants, go ye forth as your circumstances shall permit, in your several callings, unto the great and notable cities and villages, reproving the world in righteousness of all their unrighteous and ungodly deeds, setting forth clearly and understandingly the desolation of abomination in the last days.” (verse 117.)

So, we learn that this mission was not exclusive to Bishop Whitney; verse 117 extends this commandment to all priesthood holders, “the rest of my servants.” We also learn that they should visit not just the three cities first named, but many others also, “the great and notable cities and villages.”

Then, the Lord repeats his charge that they teach about possible, impending destructions, “the desolation of abomination.”

This presents a problem for today’s priesthood bearers. Which of us can even begin to explain the “desolation” and “utter abolishment” the Lord referred to? What do those terms mean? What could cause such devastation?

While every general conference of the church has one or more talks about the vital importance of missionary work, where are the talks explaining or elucidating the second part of the commandment: teaching “clearly and understandingly the desolation of abomination?” More importantly, we must ask why this part of the commandment has not been acknowledged? How is it that we have focused so well and appropriately on missionary work without also teaching the other half of the equation, the promised devastation?

If we’ve not been instructed in these things or discovered them for ourselves, how are we to teach them, as we were commanded to do? How are we going to teach something we do not understand? In that case, how are we going to fulfill the Lord’s charge to teach it at all, let alone do so plainly?

As a matter of fact, any discussion of prophetic destructions has been almost completely banned from our discourse in the church. Over the last half-century, the subjects of prophecy and catastrophe in church discussion have become increasingly taboo. Where once they were central to our very character as Latter-day Saints, they have been almost completely marginalized in our day and age.

Our instruction manuals for teaching in the church almost entirely skirt around the subject of the last days and their associated destructions. The subject is almost never addressed from the pulpit, and even then it is treated in such an oblique manner as to avoid any substantive handling of the subject.

Yet, given the wording of this section, it would seem that we are under as great an obligation to teach about the impending destructions as we are to do missionary work.

So, let’s reverse this trend. Let’s more fully perform our duty as priesthood bearers. Let’s look at this once again to see if we might regain some lost ground and thereby properly fulfill this commandment from the Lord.

One might begin by asking, what is the “desolation and utter abolishment” of which the Lord spoke? What is the “desolation of abomination in the last days” that all priesthood bearers, “the rest of my servants,” are herein commanded to “set forth clearly and understandingly?”

A clue to those questions lies a little further on in that section. “For, with you saith the Lord Almighty, I will rend their kingdoms; I will not only shake the earth, but the starry heavens shall tremble.” (verse 118.)

The keywords in these verses are “rend their kingdoms,” “shake the earth” and “the starry heavens shall tremble.” Anyone schooled in the nature of planetary catastrophes that have punctuated Earth’s past and the prophetic metaphors they gave rise to will recognize what the Lord intended. These same metaphors have been used by the prophets to describe numerous episodes in Earth’s past when the entire world came to the brink of destruction-episodes such as Noah’s Flood, the destruction of Sodom and Gomorrah, the Exodus and numerous other such widespread catastrophes.

The references are subtle but unmistakable. The metaphors “desolation of abomination,” or “desolation and utter abolishment” are coded expressions for planetary catastrophes of the most devastating kind where nature goes on a rampage, where almost all the works of mankind crumble in worldwide earthquakes while oceanic super-tsunamis rush in upon continents, wiping vast areas of the globe clean of any vestige of life, all as the heavens appear to reel about as a result of our planet’s wobbling on its axis of rotation.

As if to put a lock on his meaning, God added this unmistakable declaration. “For I, the Lord, have put forth my hand to exert the powers of heaven; ye cannot see it now, yet a little while and ye shall see it, and know that I am, and that I will come and reign with my people.” (verse 119.)

It is the powers of heaven that wreck destruction and havoc on the Earth, a frequent scriptural theme.

And just to clarify, the Lord says that there is nothing unusual to see in the heavens just now, “ye cannot see it now.” But the time will come when we will all see and know what the desolation of abomination is. That is, “yet a little while and ye shall see it.”

Finally, as a warning against dismissing the importance of this knowledge and its conveyance, the Lord said, “And your minds in times past have been darkened because of unbelief, and because you have treated lightly the things you have received-

“Which Vanity and unbelief have brought the whole church under condemnation.” (verses 54 and 55)

Make no mistake. Ignoring or dismissing this aspect of our priesthood callings by failing to obey the Lord’s commandment in this regard has brought condemnation upon us all. Perhaps not coincidentally, these are the very verses President Ezra Taft Benson quoted when he counseled church members to repent of their doubt and pride, saying also that the whole church was under condemnation.

Part II – Watch the Heavens

To assure the reader that the above is not a strained interpretation of a few obscure and selected verses, we should take a moment to learn why the Lord might want his priesthood to understand the cause and nature of planetary catastrophes.

In all ancient cultures, the priestly class dominated the religious life of any culture, including the symbolic center of their religious tradition: the temple. All ancient cultures had temples wherein the priestly class administered rites and rituals of salvation, whether or not they had the true priesthood.

We learn from Abraham that this was certainly true of the Egyptians. “Pharaoh, being a righteous man, established his kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate that order established by the fathers in the first generations …. Now, Pharaoh being of that lineage by which he could not have the right of Priesthood, notwithstanding the Pharaohs would fain claim it from Noah, through Ham ….” (Abraham 1:26, 27.)

We know from archeology and research into the Egyptian religion that they not only had temples, but they performed resurrection rituals, much as we do in our temples today. Thus, as Abraham implies, they obviously sought to imitate true priesthood orders and rituals. (See Hugh Nibley’s extensive writings on this subject.)

Some temples were elaborately constructed edifices, such as the Parthenon in Athens, Greece. Others were merely groups of standing stones, such as Stonehenge. In the Americas, pyramids were the temples of choice, as were the ziggurats of Mesopotamia. Native Americans in the southwestern United States constructed kivas. All these are easily identified as temples because of the rituals practiced therein.

But the temples weren’t only ritual centers. They were observatories, and their architecture abounds in astral alignments. Research has shown us that they assiduously tracked the movements of the heavenly bodies. As we have seen, they were absolutely obsessive about fixing and tracking the points where these bodies rose over the horizon, most especially the Sun during the summer and winter solstices.

A fundamental part of priestly responsibility was to watch the skies by tracking the movements of the Sun, the Earth, the Moon, the planets and the stars, which they accomplished with a variety of ingenious methods.

Most common among these ancient sky watchers was the practice of aligning stones or architecture such that the first rays of light from the Sun as it rose in the morning would fall on a well-marked spot on another stone or marker within a building. Thus, they could track the Sun’s rising on the horizon throughout the year as it varied, moving slightly more north or south each day until it reached its most extreme positions at the winter and summer solstices. This, then, was a simple but effective way of ascertaining that the Earth, not the Sun, was moving in its normal, prescribed path. Any deviation would easily be discerned.

This proclivity has long puzzled archeologists and anthropologists. Why did the ancients seem preoccupied with astronomy? Why did they track the movement of astral bodies? Why was astronomy so important to them that they practiced it and incorporated it into their most sacred shrines, their temples?

This was as true of God’s authentic prophets and priests as it was of the pretenders. We learn this from Abraham, for example. “But the records of the fathers, even the patriarchs, concerning the right of Priesthood, the Lord my God preserved in mine own hands; therefore a knowledge of the beginning of the creation, and also of the planets, and of the stars, as they were made known unto the fathers.” (Abraham 1:31.)

This notion is further confirmed when Abraham is shown stars and planets through the Urim and Thummim. It seems to be God’s desire that the prophets have an intimate knowledge of things astronomical. But to what end, if not to watch for irregularities in the skies?

This is reflected in our modern temples, where astral symbols abound, as they also did in ancient temples. This was and is information about the Sun, the Moon and the many stars or “great lights, which were in the firmament of heaven”-the very icons we find adorning the walls of our sacred temples.

But, what does astronomy have to do with religion and priesthood? It’s really quite simple.

God always warned the world’s inhabitants of impending planetary disasters. The scriptures are replete with such accounts. Adam and Noah warned of the coming Great Flood; Abraham warned Lot to flee Sodom and Gomorrah; Moses warned the Israelites, Pharaoh and the Egyptians of the plagues that would shortly befall them; and Samuel the Lamanite warned the Nephites of the destructions to accompany the crucifixion of the Savior.

Not only that, there are an even greater multitude of warnings regarding identical destructions and devastations in the last days, before the second coming. John wrote extensively in his Revelation. Isaiah, Malachi, Zechariah, Habakkuk, Nahum, Joel and even the Savior himself told of these planet-wide catastrophes as a “desolation of abomination.” Hence, there are a multitude of past and future warnings from the prophets in our scriptures of the “desolation and utter abolishment” that awaits the world in our day, just as they occurred in the past.

 It is only natural, then, that God would charge his priesthood with the sobering task of watching the heavens to discern any change in the motions of the Earth, Sun, Moon or the planets. Alterations in any of those would likely portend trouble.

So, this is the easily discernable reason why all ancient cultures, including those led by prophets, were so invested in watching the heavens. Any deviation in the movement of the stars or planets meant almost certain disaster for Earth’s inhabitants. So, tracking them was the sure way to know at the earliest possible moment if something went awry.

A rather practical, down-to-earth approach for such an esoteric discipline as astronomy, wouldn’t you say?

Since modern astronomy denies the possibility of any deviation in the orbits of the Earth, the Sun and the other planets in our solar system, they are left with no basis for understanding the ancients’ preoccupation with the heavens. They chalk it up to superstition, and that’s where it ends.

But ancient and modern revelation, along with all the texts left behind by other ancient cultures, repeatedly and compellingly insist that the order of the heavens was altered in historic times, in spite of the insistence to the contrary by modern science.

The prophets repeatedly spoke of a change so great, so sweeping that it completely alters both the heavens and the Earth. “But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. … Nevertheless, we, according to his promise, look for new heavens and a new earth ….” (2 Peter 3:7, 13.) “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.” (Revelation 21:1.)

This principle is most clearly enunciated in latter-day revelation. “And the end shall come, and the heaven and the earth shall be consumed and pass away, and there shall be a new heaven and a new earth.

“For old things shall pass away, and all things shall become new, even the heaven and the earth ….” Doctrine and Covenants 29: 23, 24.)

All this being true, then it only makes sense that God would want to reestablish this practice of watching the heavens among his priesthood in the latter days. And knowing this explains why the priesthood was assigned the duty of “watchmen” in the “watchtowers.” While a watchtower in a fortress or walled city might be useful in spotting an army of approaching foes, an astronomical observatory might effectively be thought of as a “watchtower” and the priesthood as “watchmen” where the possibility of planetary disorder exists.

Hence, the Lord implores his people, and especially those ordained to the priesthood to “Watch, therefore: for ye know not what hour your Lord doth come.” (Matthew 24:42.)

Also, “Gird up your loins and be watchful and be sober, looking forth for the coming of the Son of Man, for he cometh in an hour you think not.” (Doctrine and Covenants 61:38.)

This, then, is a duty traditionally assigned to God’s priesthood bearers. That he would again restore this assignment to the priesthood in these latter days is perfectly natural and in harmony with the ancient pattern. That means that this is information and understanding that every latter-day priesthood holder should master, as we have been commanded, in order to fully discharge our sacred duties.

Not only can we better fulfill our callings through this study and practice, this information will further enhance our gospel understanding to a considerable degree, allowing us to better understand the scriptures, the words of the prophets and the symbolism of our temples. This is true because the symbolism that dominates the gospel actually originated in ancient astral events.

 Part III – The Reiteration

Lastly, in order to better understand the 84^th Section, we must turn to the 88^th Section, where the Lord reiterates in much more detail what he gave in the earlier revelation. Read this revelation with the counsel and commandment of the 84^th Section in mind to bring greater clarity and meaning to the Lord’s expressions.

Let’s review Section 88 verse by verse, beginning about half way through.

“77 And I give unto you a commandment that you shall teach one another the doctrine of the kingdom.”

God here referred to the same commandment he already gave in Section 83, as will be plainly seen as we proceed.

“78 Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of God, that are expedient for you to understand ….”

This is the very instruction needed to prepare a teacher to explain what the desolation of abomination is, how to watch for it and how to explain it. While we are presently doing a good job of teaching gospel principles and law, we have fallen down in the other two named categories: theory and doctrine. Otherwise, the knowledge of these planetary destructions would be common among us. Since they are not, this is prima fascia evidence of our ignorance.

And what are those things that we have failed to study and fully understand?

“79 Of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass … and the judgments which are on the land ….”

 You see, it is in studying the “things both of heaven and in the earth” that we discover the changes wrought by past planetary catastrophes, because those changes are explicit in ancient history or “things which have been.” Of course, by studying “things which are,” we find a basis for comparison with the past. In so doing, we learn that our world and its heavens are vastly different than they were. Additionally, in studying “things which must shortly come to pass,” we learn that coming planetary disorder will be nearly identical to past catastrophes, giving us yet another basis for comparison and a vivid idea of what the future holds for this world when planetary disorder once again nearly destroys our planet, causing “desolation and utter abolishment.”

“80 That ye may be prepared in all things when I shall send you again to magnify the calling whereunto I have called you, and the mission with which I have commissioned you.”

This is the heart of the matter. We cannot be fully prepared to “magnify the calling” we’ve been given if we have not prepared ourselves with this vital knowledge, which we now utterly lack.

“81 Behold, I sent you out to testify and warn the people, and it becometh every man who hath been warned to warn his neighbor.”

This is a restatement of the mission: We must “clearly and understandingly” tell them of the “desolation and utter abolishment” that awaits this world.

“84 Therefore, tarry ye, and labor diligently, that you may be perfected in your ministry ….”

Without this knowledge of planetary catastrophe, we cannot be “perfected” in our knowledge. And we cannot properly teach if our knowledge is incomplete or incorrect. Hence the Lord’s counsel to “tarry” while we “labor diligently” to learn these concepts.

 “… to go forth among the Gentiles for the last time, as many as the mouth of the Lord shall name, to bind up the law and seal up the testimony, and to prepare the saints for the hour of judgment which is to come; …”

Notice here that this mission to teach of planetary catastrophe is not only necessary to teach the nonmembers or “Gentiles,” it is needful “to prepare the saints for the hour of judgment.” Thus, this mission is as much to the members of the church as it is to potential converts. This is the second part of the commandment, which we have completely overlooked.

“85 That their souls may escape the wrath of God, the desolation of abomination which awaits the wicked, both in this world and in the world to come.”

Just to clarify that both sections 84 and 88 are talking about the same things, notice that the Lord once again cites the “desolation of abomination,” while yet further defining it as the “wrath of God.”

And here’s the payoff. So that we might be certain of what he’s talking about, the Lord describes the desolation’s most prominent elements.

“87 For not many days hence and the earth shall tremble and reel to and fro as a drunken man; and the sun shall hide his face, and shall refuse to give light; and the moon shall be bathed in blood; and the stars shall become exceedingly angry, and shall cast themselves down as a fig that falleth from off a fig-tree.”

It is these variously described, symbolic elements that are seen to comprise the effects that accompany a planetary disaster.

In Section 84, he cited another such symbolic, yet very real, element. ” I will not only shake the earth, but the starry heavens shall tremble.”

It is the comprehension of these metaphors, and the many other symbolically described elements, that are crucial to one’s understanding of the very things we’ve been commanded to teach, that is “set forth clearly and understandingly.” It is these elements of planetary catastrophe that we must master in order to teach them to others.

“88 And after your testimony cometh wrath and indignation upon the people.”

The Lord said the same thing with more obscure language in Section 84 when he said, “For, with you saith the Lord Almighty, I will rend their kingdoms.”

That is to say, first comes the priesthood’s warning, then comes the destruction. It’s the same pattern followed throughout world history: God calls a prophet to warn the people of impending disaster and call them to repentance. That done, the promised destructions are poured out.

For good measure, the Lord then lists many more elements of a planetary encounter.

“89 For after your testimony cometh the testimony of earthquakes, that shall cause groanings in the midst of her, and men shall fall upon the ground and shall not be able to stand.

“90 And also cometh the testimony of the voice of thunderings, and the voice of lightnings, and the voice of tempests, and the voice of the waves of the sea heaving themselves beyond their bounds.

“91 And all things shall be in commotion; surely, men’s hearts shall fail them; for fear shall come upon all people.”

Again, it is these natural phenomenon that constitute the prophesied desolation.

Next is an entirely metaphorical narrative that cannot be understood until one is thoroughly schooled in the prophetic tradition that arose from past planetary calamity. It is coded language, symbolic allusions to very real things that will be seen and heard.

“92 And angels shall fly through the midst of heaven, crying with a loud voice, sounding the trump of God, saying: Prepare ye, prepare ye, O inhabitants of the earth; for the judgment of our God is come. Behold, and lo, the Bridegroom cometh; go ye out to meet him.”

It is in the decoding of such metaphors or symbolic language that a corrected view of ancient planetary catastrophe becomes vital. With it, we can see what such allegorical declarations truly mean.

Now comes the “piece de resistance” of this revelation.

“93 And immediately there shall appear a great sign in heaven, and all people shall see it together.”

It is this “great sign” that is the cause of these overwhelming natural phenomenon that will sweep the Earth.

Some have supposed that since the word “sign” is used here that there would be some stunning, symbolic manifestation in the heavens that would signal the onset of the destructions. But, the training and education that comes with studying past planetary encounters tell us otherwise.

Joseph Smith explained in more explicit terms what that “great sign” would be.

 “There will be wars and rumors of wars, signs in the heavens above and on the earth beneath, the sun turned into darkness and the moon to blood, earthquakes in divers places, the seas heaving beyond their bounds; then will appear one grand sign of the coming of the Son of Man in heaven.  What will the world do?  They will say it is a planet, a comet, &c.”  (History of the Church, 5:337.)

Of course, the entire world will call this sign a planet or a comet because that’s exactly what it will be-a planet-sized orb that also looks and behaves like a tremendous comet.

And just so there are no loose ends to this exposition, make note that Joseph connects this “sign” with all the same devastating natural destructions as the two revelations we’ve been considering. That can lead to only one, inescapable conclusion: The planet or comet is not only a sign, it is the very agent-the single cause-of all the natural destructions that are part of God’s desolation.

 Epilogue

 After all this exposition, these points are worth making one last time: It is the Lord who decreed that the priesthood’s role is to be the conservators and expositors of this knowledge among church members. Not only that, they were charged with watching the heavens for deviations that might portend renewed catastrophes.

Sadly, present-day priesthood holders not only do not understand these things, they are inclined to discount and suppress them, thinking they are too fantastic or bizarre to be credible. Most elders in the church know nothing of the simplest aspects of astronomy, thinking it something entirely and completely foreign to the gospel of Christ. Yet, a survey of teachings by general authorities from Joseph Smith on forward has revealed that these subjects have been amply treated and clarified in this dispensation, to say nothing of the preponderance of evidence found in our scriptures and the other records we have from the past.

Today’s priesthood holders have no concept of such a mandate from the Lord, even though it is plainly stated in latter day revelation. Neither have they properly searched our scriptures, otherwise these things would have been self evident. Therefore, today’s priesthood holders are unable to comply with the Lord’s mandate to teach these truths “clearly and understandingly.”

Perhaps its time we stopped treating prophecy and prophetic imagery as the redheaded stepchild of the gospel. Maybe it’s time we reversed our course by taking seriously this commandment. By admitting our oversight, we can begin to correct it.

Remember God’s counsel: “And your minds in times past have been darkened because of unbelief, and because you have treated lightly the things you have received-

“Which Vanity and unbelief have brought the whole church under condemnation.” (Section 84:54, 55.)

Will we allow this to continue?

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The Great and Abominable Church

2,575 words

© Anthony E. Larson, 2002

The Great and Abominable Church

Many surprises await the serious student of scripture and ancient history-revelations about our past and the true nature of the world we live in.  Most surprising, however, is the revelation that all is not as it seems in our culture and its most fundamental institutions.

For example, in the Book of Mormon we read about “a great and abominable church” seen by Nephi in his great revelation to emerge after the time of the original apostles and continue on up into the time of the Gentiles.  (Nephi 13:26.)  This vile institution is named disparagingly in both the Book of Mormon and the Doctrine & Covenants.  The natural conclusion is that Latter-day Saints should be able to identify it and thus avoid its dastardly influence.

However, as it turns out, the exact identity of this “church” is a matter of some conjecture and confusion among Latter-day Saints.  Most interpret Nephi’s statements to refer to the Catholic church.  However, that assessment may not be accurate since the great and abominable church was said by him to have “dominion over all the earth,” something well beyond the dominance of the Catholic church.  Others have argued that governments in general fill the bill of the “great and abominable church” for reasons that will become clear further on.

On the one hand, a careful reading of these scriptures indicates that Nephi simply spoke is general terms with the intent of depicting the division between good and evil in the world as churches.  “Behold there are save two churches only; the one is the church of the Lamb of God, and the other is the church of the devil …”-a point well made and easily understood. (1 Nephi 14:10.)

On the other hand, it appears that Nephi also intended to warn us of a specific institution in the world that would have a recognizable history and agenda.  He indicated that it would evolve as a religion.  Hence, it would be in a position to do considerable spiritual damage so that it would “blind the eyes and harden the hearts of the children of men.”  (See Nephi 13:26.)  Seemingly, any institution with such a history, sweeping influence and a despicable agenda should be easy to spot.  But the confusion among Latter-day Saints regarding this “church” indicates that this is simply not the case.

This begs the following questions:  How are we to guard against the wicked influence of an institution we cannot readily identify?  Is it possible, even likely, that this “church” is working its vile influence among the Saints today?  Does Nephi’s warning to us, the Gentiles, that we should avoid the trap, “that great pit,” that this institution might present to us goes unheeded since we do not seem to know which institution and ideas to defend ourselves against?

Clearly, a more careful analysis is in order so as to determine what this “church” might be and what harmful doctrines it may be imposing upon us.

To begin with, we must go back in history to see if we might thereby learn the nature and origin of this “church” and how it manages to “blind the eyes and harden the hearts of the children of men” in order to understand how it might insinuate its distorted ideas and values into our lives.

Additionally, what the Book of Mormon prophet foresaw as a “church” may appear to be an entirely different institution in our eyes.  Thus, the organization we seek may not appear to us to be a church at all, judging by a reading of all references to it, even though that word used by Nephi to designate it might also be appropriate, given its historical development from the true church. 

Let’s look at history to possibly learn more about this “great and abominable church.”

It is well understood by Latter-day Saints how the primitive church ceased to function in its purity when revelation ceased after the death of the early apostles.  History indicates that what was once the true church metamorphosed into the Catholic church, still preaching some tenets of the true church, but having denied much that is “plain and most precious.”  Hence, many have sought to show that the Catholic is the “great and abominable church,” but that may be an oversimplified, partial truth, as we shall see.

Moving forward in time, we see that the Catholic church grew to dominate Western cultures.  It came to be the universal church that largely governed the Holy Roman Empire.  Thus, it can be correctly argued that the church also became a form of shadow government, ruling all the empires of the West for centuries thru the Papacy.

This condition endured for centuries until a handful of reformers decided to challenge the precepts and practices of the mother church.  The Reformation, as this confrontation and religious schism came to be known, gave rise to numerous protesting groups or churches in Christianity, hence the term Protestant.  These new churches, even when taken together with the Catholic, fall short of the malevolent church we seek since they still fall short of a worldwide institution.

Yet, there was one institution born during the Reformation that deserves our special attention, one that declined to call itself a church yet has all the earmarks of a religion.  The tactic employed by this group was to denounce religion as anathema to logical, rational thinking and investigation.  This group proclaimed that all religion was misguided, that it was a blight on the quest for knowledge since religion employed faith rather than intellect.  Their group, they proclaimed, would avoid any such stigma by distancing itself from religion altogether.

Ironically, this newly born institution, which refused to call itself a church, took on many characteristics of a religion, or church, as we shall see.  As its adherents went about organizing this new institution, it evolved much as the other protesting religions with its own dogma, catechism and priesthood.

This institution is orthodox science.

Naturally, the implication that science might be part of Nephi’s “great and abominable church” might be shocking and outrageous to some.  Nevertheless, as we shall see, such may well be the case.  Normative science, as an institution, fits Nephi’s description in that it pervades all societies and cultures worldwide and it contradicts and disparages all the basic tenets of the true religion, all the while making it difficult for the faithful to understand vital parts of the restored gospel.  And while the search for knowledge is noble and proper, what passes as science, in too many instances, is actually institutionalized ignorance.

More analysis is necessary to establish the case in point.

History reveals that science began in the Renaissance as an alternative philosophy to religion, a reactionary rebellion opposed to the intellectual repression of the dominant orthodox church.  Galileo’s struggle with ecclesiastical authorities to prove that the Earth was not the center of the universe is a quintessential example.  In effect, it can be said that science was simply one of several Protestant movements, born in the Reformation, all of them giving rise to modern religious institutions.

Science, however, sought to convince the world that it was not a religion but a philosophy.  However, in practice, as an institution, science began to operate much like a church.  When one looks closely at science as a belief system and at its satellite institutions, it looks remarkably like a religion.  Hence, Nephi’s decision to call this new institution a “church” was accurate.

The similarities between the science church and normative religion are striking.  Consider, for example, that this new movement ultimately copied the organization it diverged from when it established its education and training arm: universities.  Education had formerly been the responsibility of the church clergy.  One had to be educated to become a clergyman and vice versa.  Today’s universities, the incubators for our young scientists and scholars, began life in the Renaissance as the educational arm of the church-seminaries, in effect-and they still carry remnants of those religious trappings.  Indeed, seen from this perspective, the role of the university is to indoctrinate or inculcate the precepts of the science church. 

As the result of its origins in arcane religious orders, the terminology used in modern universities still hearkens back to its roots.  For example, graduates don the robes, caps and gowns that can be traced back to ancient monastic and sacerdotal orders.  It is for this reason that Dr. Hugh Nibley, a former BYU religion instructor once asked in his opening prayer in a convocation exercise that God might forgive those attending for wearing “the robes of false priesthood.”  Additionally, upon graduation, universities bestow ‘degrees,’ a term still used in many religious orders today, such as Masonry, to designate the rank or status of practitioners.

We call those who teach in these institutions of higher education ‘professors’ rather than teachers because they originally did far more than teach; they professed a belief and faith in things metaphysical or spiritual to the initiates or students.  Those who enroll in universities are said to ‘matriculate,’ the word coming from the Latin ‘mater’ or mother, meaning that initiates had enrolled in the ‘mother’ church.

The science church established its own dogma or doctrine, which it promulgates through the universities.  It found its ‘catechism’ in Uniformity or Gradualism as well as Natural Selection or Evolution.  Its sacrament is Rationalism and Empiricism; the tenets of the Newtonian universe became its articles of faith.

Latter-day Saints should readily recognize that all of the above named theories stand in direct contradiction to many tenets of the restored gospel.

As a further example of science as a church, those who fail to adopt or contradict the science church dogma find themselves shunned or excommunicated from the scientific community, just as in religion, no matter how inspired or workable their theories.  The example of Halton Arp, a Nobel Prize winning astronomer, demonstrates the process.  In spite of his elevated status in the scientific community, when Arp brought forth evidence that contradicted some of the fundamental tenets of astronomy he was systematically denied telescope time and barred from teaching his views in any effective forum.

Oddly, since science rejected the Catastrophism of religion, it had no eschatology until the nuclear age dawned.  The atomic bomb and the nuclear holocaust it foreshadowed became science’s eschatological vision of a world-ending cataclysm and nuclear winter brought on by mankind’s super technology.

Still more odd, the religionists immediately agreed, thus abandoning their historic Catastrophist views, rooted in Holy Scripture, wherein God was said to be the agent of latter-day destructions.

The “Big Bang” hypothesis is simply the science church’s version of creation.  The Unified Field Theory is science’s Holy Grail, which is just as elusive and ephemeral a prize as the religious/mythical grail.

An objective examination of history thus reveals that the religion of science, having spread its influence world-wide, crossing every cultural and ethnic boundary, is clearly a candidate for the scriptural “great and abominable church.”  But the primary reason it qualifies is because it contravenes and contradicts the precepts of the restored gospel at almost every turn-much more so than the tenets of any other religious denomination.  Additionally, as we have seen, it emerged from the Reformation along with most of the other Christian sects.

As alluded to earlier, the basic doctrines of science are badly flawed.  Past Eschatus issues have delved somewhat into these faulty theories.  Catastrophism teaches us that gravity is not a constant, that the sun is not a thermonuclear engine, that there was no ‘big bang’ to start creation, that the galaxy and the universe are organized and powered by electrically charged plasmas, that our solar system did not coalesce out of raw matter circling the sun, that geologic history did not occur over “billions and billions” of years, as we have been taught, and that the world and its heavens have changed dramatically in historic times, just to name a few precepts.  Any Latter-day Saint who fully embraces the fundamental doctrine of the restored gospel knows that Evolution or Natural Selection is a flawed concept.  Thus we see, in summary, that on almost every count the fundamental doctrines of the science church are false.

By holding on like grim death to baldy flawed axioms in the face of mounting evidence against them, orthodox science does great harm to all mankind.  As in Galileo’s case where the Catholic church opposed a truly enlightened view of the evidence, holding on instead to its flawed dogma, now it is orthodox science that impedes progress by creating vacuous, ad hoc theories to explain phenomena that do not fit its doctrine while either utterly ignoring evidence that contravenes its doctrine or summarily dismissing it without consideration.  It is the science church that now stands in the way of progress.  Thus, the science church fulfills the scriptural prediction that it would “pervert the right ways of the Lord” and “blind the eyes and harden the hearts of the children of men,” fully qualifying it as the great and abominable church of which Nephi wrote.

Sadly, modern Mormons have been largely reconciled to science, generally accepting the doctrines of the science church as fact-something that would have horrified early Saints.  Mormons have accommodated the apparent conflict between science and revealed religion by living with a glaring dichotomy to which most turn a blind eye-a clear case of doctrinal denial.  On the one hand Latter-day Saints profess a belief in the gospel while at the same time accepting as fact the dogma of the science church that contradict those beliefs, leaving modern Saints with a kind of intellectual and spiritual schizophrenia that blinds their eyes and hardens their hearts, just as Nephi said it would.  No wonder he warned us so stridently about this “church.”  It has done precisely what he warned us it would do, corrupting the Saints’ understanding of the gospel, causing them to disregard, to one degree or another, the revelations from God.

Make no mistake.  This is not a diatribe against learning or discovery, nor is it a condemnation of the restored gospel and the religion that champions it.  It is a denunciation of Saints who allow themselves to fall into the trap laid by the science church.  This is a harangue against science as an institution, an obdurate organization that enshrines tenure and the status quo which that practice promotes, that uses a peer review system that stifles new approaches to problems and new ideas.  Not only does it not promote the dispassionate inquiry it so mightily proclaims, it works diligently against it by suppressing anything beyond its established, but flawed, paradigm.

That is not the way to enlightenment.

True science can have no conflict with revealed religion, as so many latter-day prophets and apostles have declared.  Yet, orthodox science continues to wage war with the Saints, demeaning and contravening gospel precepts at every turn.  The science church has become as intractable and detrimental as the church from which it disengaged.  It certainly qualifies as Nephi’s “great and abominable church” in every respect.  Clearly it is a fraud perpetrated on the entire world.

So, Nephi was right.

As “children of the light,” Latter-day Saints would do well to heed Nephi’s warning, to oppose the “great and abominable church” now that we have identified it.  We may oppose it by not letting it mould and shape our paradigm, by opposing its dogma and criticism of us.  Rather, we should test all theorems by the standard of the revealed gospel.

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The Keys to Prophecy VII: A New Heaven, a New Earth

721 words

© Anthony E. Larson, 2005

The Keys to Prophecy VII:

A New Heaven, a New Earth

Our culture knows nothing of the incredible changes wrought in the heavens anciently.  This is so because of our ‘scientific’ view that there have been no significant changes in the solar system’s arrangement during recorded history.

But the scriptures and the prophets are insistent, in spite of our ‘scientific’ beliefs:  The heavens have repeatedly changed throughout ancient history.  This is a primary message the ancients and the prophets sought to convey to us across the millennia.

The result: Our modern ignorance of the true past blinds us to the unanimous declarations of our distant ancestors.

The concept of sweeping changes in the sky and the earth are found everywhere in the scriptures.  For example, in the Doctrine & Covenants we read: “And the end shall come, and the heaven and the earth shall be consumed and pass away, and there shall be a new heaven and a new earth.

“For all old things shall pass away, and all things shall become new, even the heaven and the earth, and all the fullness thereof, both men and beasts, the fowls of the air, and the fishes of the sea.” (D&C 29:23, 24.)

Also, “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. (Revelation 21:1.)

Perhaps the apostle Peter said it best when he spoke of the Deluge, explaining that it was the defining event that changed the ‘old heavens’ into the sky we see today.  “For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water.  Whereby the world that then was, being overflowed with water, perished:  But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.”  (2 Peter 3:5-7.)

Then, he went on to further explain that a similar change was in store for us in the last days.  “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.”  (Ibid. 3:10.)

We read the same sort of language in the texts of all ancient cultures, where we find the pervasive, ever-present fear that something terrible that happened in the past would repeat itself in the future.  Indeed, all ancient cultures relate that there have been dramatic changes in the heavens, calling the epochs in between “ages” or “suns.”  The Greek philosopher Hesiod associates these ages with various metals, as does Daniel in his Old Testament vision of the statue with a head of gold, a torso of silver, belly and thighs of brass and legs of iron.

These fearsome changes were universally attributed to stars or planets in the form of gods, goddesses, beasts or serpents.  Surely, then, Joseph Smith was correct to call these images of the ancients “stars” and “planets,” as we have seen.

Even our language retains this key.  The words for world-changing cataclysms are catastrophe (cat-astro-phe) and disaster (dis-aster).  Both bear the same ‘astr’ root as the goddess-stars of antiquity: Aster, Astarte, Ashtoreth or Hathor.  In fact, one interpretation of the word “disaster” is literally “from the star.”

This the ancients feared above all: destruction from the stars that changed everything.

No wonder they were fiercely dedicated sky watchers, including prophets like Abraham, preoccupied with the motions of planets and stars.  No wonder they endlessly adorned their texts, temples and tombs with symbols and metaphors of star gods, goddesses and beasts derived from the appearance of those planets.

But because our culture and science turn a blind eye to these declarations, Latter-day Saints frequently fail to appreciate the many statements by Joseph Smith that echo the beliefs of the ancients: Planets and stars are the origins of almost all scriptural and prophetic imagery.

 Stars and planets on the Salt Lake Temple reflect an ancient, customary obsession with the heavens.  On the west wall buttresses, near the bottom of the photo are Sun Stones.  In the middle are the stars of the constellation Ursa Major, the Big Dipper.  Immediately above those is a repeated pattern of circles within a ring, called Saturn Stones by Brigham Young.

That’s why those images dominate the exterior of LDS temples, just as they did their ancient counterparts.  Our temples reflect both realities, the past and the present heavens.

The prophets, both ancient and modern, understood this key.  So should we.

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The Keys to Prophecy VIII: The Grand Sign

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© Anthony E. Larson, 2004

The Keys to Prophecy VIII:

The Grand Sign 

Major changes in the planetary order, some involving earth-threatening catastrophes, have occurred within human memory, and they were recorded by the survivors on the billboards of antiquity-temples and monuments-as well as in sacred texts of all religions.

This is a crucial key to understanding scriptural symbolism-not only in prophecy, but also throughout sacred texts.

For our culture, these are found in Old Testament events such as the Creation, the Deluge, the Tower of Babel, Sodom and Gomorrah, the Exodus, Joshua’s Long Day, Elijah’s fire from heaven, and many other such strange and mysterious accounts.

The latter-day revelations, the Book of Mormon, the Doctrine & Covenants and the Pearl of Great Price, reflect that same perspective with numerous accounts of world-changing events connected with heavenly objects or signs, casting Joseph Smith in the same role as all the biblical prophets.

By every means at their command, cultures around the world attempted to communicate their experience to future generations-to us.  Through texts, myth, ritual and art, they preserved records on papyrus, parchment and stone of these tumultuous events.  We fail to recognize them for what they are because we see nothing in our heavens even remotely similar to their accounts.

The first institutions of civilization arose from ritual practices honoring, imitating and memorializing these events and the planetary powers involved.  Those monuments, institutions and practices are remarkably preserved in our cultures even to this day, yet we fail to recognize them for what they are.

Why, then, should it surprise anyone that the prophets would recall and employ the symbolism generated in their cultures by the physical phenomena associated with past planetary pageants to rehearse identical types of events they had foreseen in our future?

Indeed, this is the crux of the story and a truth that Latter-day Saints should readily acknowledge.  The prophets knew that the interplanetary phenomena of past planetary catastrophes, complete with the myriad manifestations that fill ancient texts and adorn crumbling temple walls-images, symbols or icons-would once again be reinstated in the heavens at a future time they called the “last days.”

This approach alone explains some peculiar revelations given through the Prophet Joseph Smith in this dispensation.

“There will be wars and rumors of wars, signs in the heavens above and on the earth beneath, the sun turned into darkness and the moon to blood, earthquakes in divers places, the seas heaving beyond their bounds; then will appear one grand sign of the coming of the Son of Man in heaven.  What will the world do?  They will say it is a planet, a comet, &c.”  (History of the Church, 5:337.)

Of course this sign, as Joseph Smith implied, will be a planet that looks and behaves like a giant comet.  That’s what all the heavenly ‘signs’ in the past were.  But what makes this planet most unusual is that it will make a close approach to the Earth-close enough to instigate all the natural disasters outlined in the beginning of the Prophet’s statement.  (For a more thorough explanation of this revelation, see “Modern Signs” in the August, 2004 issue of Desert Saints Magazine.)

The above quote from the Prophet, as with all prophecy and ancient history, has little meaning unless seen from the perspective outlined in this series.  Only from this point of view does it become truly meaningful, much more than a colorful metaphor.  Now we see it for what it truly is: a completely understandable declaration of fact.

The same is true with many revelations given to Joseph Smith.  They are littered with such declarations.

“… there shall appear a great sign in heaven, and all people shall see it together.” Doctrine & Covenants 88:93, italics added.)

“… I will rend their kingdoms; I will not only shake the earth, but the starry heavens shall tremble.  For I, the Lord, have put forth my hand to exert the powers of heaven; ye cannot see it now, yet a little while and ye shall see it …  (Ibid., 84:118, 119.)

“… the sun shall be darkened, and the moon shall be turned into blood, and the stars shall fall from heaven, and there shall be greater signs in heaven above and in the earth beneath; …”  (Ibid., 29:14.)

Modern revelation brings us the truth: “… knowledge of things as they are, and as they were, and as they are to come.”  (Ibid., 93:24.)

This is a fundamental key.  We have but to “open the eyes of our understanding” to receive it.

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