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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Deep Waters: Creatio ex nihilo, creatio ex materia and creatio ex deo are all true doctrines

For background on this post, please first read Lehi’s model of the universe.  This article begins where that one left off.

creatio ex nihilo (creation out of nothing)

Everything originally came from outer darkness, or out of the lake of fire and brimstone, into the inner light or sphere which is the kingdom of God (the created Universe.)  Everything in the created Universe (the sphere) has agency.

All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence.  Behold, here is the agency of man, and here is the condemnation of man; because that which was from the beginning is plainly manifest unto them, and they receive not the light.   (D&C 93: 30)

This means that everything placed by God within the sphere of light exists, while everything without the sphere of light (in outer darkness) has no existence. In other words, what exists outside of the sphere of light?  Nothing exists outside of the sphere of light. The sphere of light is all there is. There is nothing else outside of it.  And yet, it is just from this “nothing” that God created the Universe and it is from this “nothing” that He is continually expanding His kingdom, for the sphere is growing.

Existence, as used in the above scripture, does not mean life. It does not mean that within the sphere of light things are alive and outside of it things are dead.  Instead, existence means “the state or fact of having being especially independently of human consciousness and as contrasted with nonexistence.”  A dead thing, after all, although dead, still exists. However, an empty spot, in which there is nothing there, has “no life neither death,” which is Lehi’s description of what is found outside of the sphere of light, meaning that an endless void is out there.

Creatio ex nihilo, therefore, is a true doctrine, as God created (past) the whole created Universe from that which does not exist (the “nothing”) and is continuing (present) to expand His Universe by creating more Universe from that same “nothing.”  This creative act out of “nothing” will continue on forever (future).

Note: more information concerning this non-existent state outside of the sphere of light can be found in the article Lehi’s model of the universe.  That article described the “nothing” in terms of a material or an existence.  Nevertheless, in actuality, there was nothing out there, not any substance, material or existence.  Each time you read in that Lehi article the words exist, existence, substance, material, compound or any other term that indicates some type of material or thing in regards to outer darkness, it should be read as if there were quotation [“”] marks around it.

Also, the Lord makes it plain that if there is no agency, there is no existence, therefore all things inside of the sphere of light have agency and existence, whereas outside of the sphere of light—which is the location known as outer darkness—there is no agency and no existence, in other words, there is nothing. Agency is a gift of God given to us at the moment we came into existence (when we entered the sphere of light from outer darkness.)  When the Lord states “otherwise there is no existence” it presupposes that there are things that exist (on the one hand) and that there is also nonexistence (on the other hand), in other words, that there is an opposition in all things, including the state of existing and not existing.  Not existing is just as real as existing is and by giving us His definition of what are things that exist (independent truth and intelligence placed by God within the sphere of light and given agency) God has also given us the key in determining where such nonexistence is located (outer darkness.)  For a more in-depth treatise on agency, see The role of free agency in political systems, as well as The faith of God, part ten: The relationship of faith to agency (power) and Deep Waters: What would have happened if Lucifer had won the vote? )

Lastly, all truth and intelligence placed in the sphere is independent, meaning that these are individual bits, or individuals. Outside of the sphere, the void is a single mass, with no individuality or independence.  Inside, the Universe is made up of independent individuals.

creatio ex materia (creation out of pre-existent matter)

The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth; and no man receiveth a fulness unless he keepeth his commandments. He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things. Man was also in the beginning with God.  Intelligence, or the light of truth, was not created or made, neither indeed can be.  All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence.  Behold, here is the agency of man, and here is the condemnation of man; because that which was from the beginning is plainly manifest unto them, and they receive not the light.  And every man whose spirit receiveth not the light is under condemnation.  For man is spirit.  The elements are eternal, and spirit and element, inseparably connected, receive a fulness of joy; and when separated, man cannot receive a fulness of joy.  The elements are the tabernacle of God; yea, man is the tabernacle of God, even temples; and whatsoever temple is defiled, God shall destroy that temple.  The glory of God is intelligence, or, in other words, light and truth.  Light and truth forsake that evil one.  Every spirit of man was innocent in the beginning; and God having redeemed  man from the fall, men became again, in their infant state, innocent before God.  And that wicked one cometh and taketh away light and truth, through disobedience, from the children of men, and because of the tradition of their fathers.  But I have commanded you to bring up your children in light and truth.  But verily I say unto you, my servant Frederick G. Williams, you have continued under this condemnation; you have not taught your children light and truth, according to the commandments; and that wicked one hath power, as yet, over you, and this is the cause of your affliction.  (D&C 93: 26-42)

There are but two fundamental materials that make up the created Universe: spirit and element.  The scriptures call these two materials by different names according to what aspect of the material is being described.  And so we have fire (spirit) and brimstone (element), light (spirit) and truth (element), intelligence (spirit) and truth (element), wisdom (spirit) and knowledge (element), that which acts (spirit) and that which is acted upon (element).  We also have Spirit of truth (spirit of element) as well as descriptions of intelligence as both the light of truth (spirit of element) and light and truth (spirit and element).  (It is interesting to note that the scriptures never speak of truth of light or truth of spirit [both element of spirit], only of light of truth and spirit of truth [both spirit of element].)

The term “intelligence” throws everyone off.  For most LDS, when asked what an intelligence is, according to the scriptures, they would probably say it is the third part of us that is neither spirit nor element, that is our fundamental being, and which is neither created nor made but exists from all eternity.  This definition, of course, is an invention on their part, as the scriptures do not describe a third part of our being.  The scriptures only describe two parts of us: spirit and element.  The reason why the word “intelligence” is so confusing is that the Lord uses it to mean more than one thing, even in the above quoted scripture.

Intelligence, or the light of truth, was not created or made, neither indeed can be.  (D&C 93: 29)

Intelligence, in this sentence, is referring to the “nothing” that has no existence located in outer darkness.  It is the compound-in-one, good-for-nothing “substance” described by Lehi and referred here by the Lord as intelligence.  (It is useful to refer to “nothing” intelligence as a “substance,” although a substance would technically be something.  Just keep in mind that I’m not actually saying it is a substance when I use the term “substance.”)  This “nothing” intelligence has no purpose and cannot be created or made, as it would destroy God and His purposes were He to create nothing (“something” that has no purpose according to Lehi.)  This “nothing” intelligence is also described as the “light of truth,” which allows us to understand that it is the compound-in-one substance from which the light (spirit) part was extracted from the truth (element) part, in the godly splitting operation which continuously makes an opposition in all things at the lake of fire and brimstone.

All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence. (D&C 93: 30)

Intelligence in this sentence refers only to the spirit material that is split from the compound-in-one “nothing” intelligence.  Truth (element) and intelligence (spirit) are then the fundamental building materials, preexisting prior to the creation (formation or organization) of the Universe.  This process is creatio ex materia and is ongoing as the Universe both expands and is re-organized into its various stages of development.

There are two other uses of the word “intelligence.”  One meaning is of a spirit body, such as the spirit bodies of men, which were “organized before the world was.”  (See Abraham 3: 22.)  Another meaning of intelligence is “something” intelligence, as opposed to “nothing” intelligence:

The glory of God is intelligence, or, in other words, light and truth.  (D&C 93: 36)

Whereas the “nothing” intelligence is the light of truth, the “something” intelligence is light and truth.  To recap: the “nothing” intelligence is the original “nothing”, namely, spirit and element compounded into one “substance,” good for nothing, not existing, and found outside the sphere of light in a region called outer darkness.  This “nothing” intelligence cannot be created or made by God (or anyone else.)  Creatio ex nihilo occurs at the lake of fire and brimstone whereby this “nothing” intelligence is split into two fundamental materials: spirit and element (or light and truth).  This creates the opposition in all things.  It is now “something” intelligence, meaning, it has purpose, existence, agency and can be useful for constructing or organizing an entire Universe (creatio ex materia.)

creatio ex deo (creation out of the being of God)

There are two ways or senses in which all things were and are created out of the being of God.  One is that everything came from the same nothingness, the “nothing” intelligence, including God:

Man was also in the beginning with God.  Intelligence, or the light of truth, was not created or made, neither indeed can be.  (D&C 93: 29)

The “beginning” referred to in this scripture is the very first beginning, when we were part of the compound-in-one “nothing” intelligence that cannot be created or made.  We were there, in our uncreated nothing state, and God was there, too, in His uncreated nothing state.  We were all as one body. We did not exist as individuals, but as part of a single mass of nothingness, and in fact, we did not exist at all.   A portion of this mass was brought out of outer darkness before us, becoming the individual we now know as God.  Thus, God was brought out first.  Then, later, He brought us out along with all of the rest of the created Universe, so that we now all exist as individuals.  But keep in mind that originally, we all were part of the same whole, the same mass of nothingness, including God.  Thus, as the “nothing” intelligence literally was/is a part of the being of God and we were/are a part of it, too, creatio ex deo is a true doctrine.

Another way we are created out of the being of God is through the Light of Christ.  The Light of Christ is the (extended) body of God.  Through it He is able to both be in one single location at a time and also everywhere at once (omnipresent).  Although the Light of Christ is a creation of God, it has been endowed with all of His vast powers, knowledge and all other attributes in their fullness.  This is one of the reasons why the Light of Christ is indistinguishable to modern Christians from the real God that created it.  Nevertheless, as it is the arm of His power, extended throughout the Universe, it can be considered an extension of His very being, allowing Him to be both the one and the infinite at the same time.  It is the Light of Christ that has organized (creatio ex materia) and that maintains the entire Universe.  In this sense, creatio ex deo is a true doctrine:

Wherefore, I now send upon you another Comforter, even upon you my friends, that it may abide in your hearts, even the Holy Spirit of promise; which other Comforter is the same that I promised unto my disciples, as is recorded in the testimony of John.  This Comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom; which glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son—he that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth; which truth shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made.  As also he is in the moon, and is the light of the moon, and the power thereof by which it was made; as also the light of the stars, and the power thereof by which they were made; and the earth also, and the power thereof, even the earth upon which you stand.  And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings; which light proceedeth forth from the presence of God to fill the immensity of space—the light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things. (D&C 88: 3-13)

God does it all

To summarize, God splits the nothingness of outer darkess into its two component parts, spirit and element, bringing the single-mass nothingness (singular intelligence) into individual somethingnesses (a plurality of intelligences), from nonexistence into existence, placing the individual spirit and element bits within the growing sphere of light (the created Universe) and granting both components agency.  This creative act occurs at the lake of fire and brimstone, is in reality creatio ex nihilo and is ongoing.  As the singular nothingness was/is part of the being of God, this creative act is also creatio ex deo.

Once inside the sphere of light, split into spirit and element and granted agency, God organizes these fundamental bits into spirit and physical bodies.  This creative act is creatio ex materia and is ongoing.  As the Light of Christ is (essentially) part of the being of God (an extension of Him) and as we are organized (created) by and of the Light of Christ, it being in us, powering us and maintaining us (and all other things), this creative act is also creatio ex deo.

Previous Deep Waters article: Deep Waters:Lehi’s model of the universe

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Deep Waters: Lehi’s model of the universe

I thought that I would do something new with this post. I will quote scriptures, ask questions about them and give answers according to my understanding. Hopefully, you will be able to follow my logic. 2 Nephi 2: 5-14 is my scriptural text. (I am publishing this article as a result of three comments I posted on another blog, which were met with confusion and disbelief. You may read the comments here: 1, 2 & 3.)

1) And the law is given unto men. (2 Ne. 2: 5)

1) Q–What law? A-The law that is given unto men (not necessarily the one that is received by them.) Q–Given by whom? A-“The law which the Holy One hath given.” (See 2 Ne. 2: 10.)

2) And by the law no flesh is justified; or, by the law men are cut off. (2 Ne. 2: 5)

2) Q–What does Lehi mean by “flesh?” A-He means mortality, or any mortal creation. Q–What does Lehi mean by “justified?” A-He means guiltless. Q–From what are men cut off? A-From the presence of the Lord (see v. 8), from that which is good (see v. 5), from things pertaining to righteousness (see Alma 12: 16, etc.)

3) Yea, by the temporal law they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever. (2 Ne. 2: 5)

3) Q–What is the temporal law? A-The laws of physics given by God to all mortal creations, which ultimately lead to the physical death of all flesh. Q–What is the spiritual law? A-The spiritual laws of God, which ultimately lead to the spiritual death of all flesh. Q–What does it mean to be cut off by the temporal law? A-To die a physical death (separation of the spirit body from the physical body), which, if not overcome, results in us becoming devils and being cast into outer darkness. (See 2 Ne. 9: 9.) Q–What does it mean to “perish from that which is good” by the spiritual law? A-To become devils and be expelled into outer darkness (separation from the presence of God.) In other words, the end result of both the temporal and spiritual law, if not overcome, is the second death: expulsion into outer darkness.

4) Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth. (2 Ne. 2: 6)

4) Q–What does “redemption cometh in…the Holy Messiah” mean? A-It means the resurrection from the dead, which is free and requires nothing of us to receive it. (It is unconditional.) Q–What does “redemption cometh…through the Holy Messiah” mean? A-It means forgiveness of sin, which is given on condition of repentance. Q–How is the Holy Messiah full of grace? A-He is full of grace in that he forgives sin. Q–How is the Holy Messiah full of truth? A-He is full of truth in that he causes the resurrection to happen. Q–Who is the Holy Messiah? A-He is Jesus Christ.

5) Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered. (2 Ne. 2: 7)

5) Q–What are “the ends of the law?” Why does Lehi say “ends” plural and not “end” singular? A-The expression “ends of the law” refers to the bounds (D&C 88: 38 ) or limits of the law, the law itself proceeding “forth from the presence of God to fill the immensity of space” (D&C 88: 12) and being in the shape of a sphere (D&C 93: 30). There is not one “end” of the law, only “ends” because every point from the center of the sphere to the perimeter in any direction is one of the infinite “ends of the law.” The law, being the power of God, governs, gives light and gives life to the entire created universe which resides within its bounds, or “ends,” God himself being “in the midst of all things” (D&C 88:13) or, in other words, residing in the center of the sphere (the most holy place or the holy of holies.) Q–What does Lehi mean by “answer the ends of the law?” A-He means the answer or solution to the problem at hand, namely, that no flesh is justified by the law, therefore, all flesh must inevitably be expelled from, or placed outside of, the law (the sphere), in other words, they must be removed to “the ends of the law.” At the ends of the law is where the lake of fire and brimstone is located, and beyond that is outer darkness. As the sphere is a sphere of light, outside of that sphere is darkness, hence the name, “outer darkness,” in contrast or opposition to the sphere of inner light. The question is, essentially, “What can be done for all these creatures that they may not have to return (D&C 88: 32) to the lake of fire and brimstone and outer darkness from whence they originally came? How can they remain in the kingdom of light (glory) which God has created?” The answer is the atonement of Jesus Christ. Q–What happens to those who do not “have a broken heart and a contrite spirit,” unto whom the ends of the law cannot be answered? A-They return to the lake of fire and brimstone, to be delivered to the darkness which exists outside of the sphere of light. This is known as the second death.

6) Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise. (2 Ne. 2: 8 )

7) Wherefore, he is the first fruits unto God, inasmuch as he shall make intercession for all the children of men; and they that believe in him shall be saved. (2 Ne. 2: 9)

8 ) And because of the intercession for all, all men come unto God; wherefore, they stand in the presence of him, to be judged of him according to the truth and holiness which is in him. (2 Ne. 2: 10)

9) Wherefore, the ends of the law which the Holy One hath given, unto the inflicting of the punishment which is affixed, which punishment that is affixed is in opposition to that of the happiness which is affixed, to answer the ends of the atonement—for it must needs be, that there is an opposition in all things. (2 Ne. 2: 10-11)

9) Q–What are “the ends of the atonement?” A-The bounds or limits of the atonement, the scope of which exactly conforms to the bounds and limits of the law, the course of the Lord being “one eternal round” and thus a sphere, like the law. Q–What does Lehi mean by “answer the ends of the atonement?” A-He means the answer or solution to the problem at hand, namely, how to answer the question, “What is to be done to those unrepentant souls who are not claimed by the atonement?” Lehi explains that “the ends of the law” will “answer the ends of the atonement.” In other words, these people will be delivered to the ends of the law (the lake of fire and brimstone) and beyond it to outer darkness. Q–What is the punishment that is affixed to the ends of the law? A-The casting of these souls into the lake of fire and brimstone and outer darkness. Q–What is the happiness that is affixed that is opposite to the punishment that is affixed to the ends of the law? A-It is the innermost location of the light sphere, the most holy place or the holy of holies, where God resides in the midst of his creations (the created universe.) It is the central location of the light sphere, being opposite in all ways to the outermost location, (the ends and outer darkness.) Q–Does removing the comma after “for it must needs be” change the meaning of the phrase, “for it must needs be, that there is an opposition in all things”? A-Yes. Q–What is a plainer translation of the phrase with the comma? A-“Because it needs to be this way, so that there is an opposition in all things.” Q–What is a plainer translation of the phrase without the comma? A-“Because there needs to be an opposition in all things.” Q–What is the difference between the two phrases, with comma and without comma? A-The phrase with the comma is explaining that the law necessarily is set up so that there is an opposition in all things, in other words, that the law itself is creating the necessary opposition in all things, whereas the phrase without the comma is explaining that an opposition in all things is necessary. (This is where most LDS stumble in the correct interpretation of this scripture. They read it as if there were no comma and thus miss the true meaning of Lehi’s words.)

10) If not so, my first-born in the wilderness, righteousness could not be brought to pass, neither wickedness, neither holiness nor misery, neither good nor bad. (2 Ne. 2: 11)

10) Q–What does the phrase “if not so” mean? If what is not so? A-If the law was not so. In other words, if the law were not set up to create the opposition in all things (outer darkness-inner light) there would be no opposition in all things. Lehi is explaining that the opposition in all things was created by God. It does not exist naturally. Q–What are the opposite conditions that could not be brought to pass if the law did not create an opposition in all things? A-Righteousness-wickedness; holiness-misery; good-bad.

11) Wherefore, all things must needs be a compound in one; wherefore, if it should be one body it must needs remain as dead, having no life neither death, nor corruption nor incorruption, happiness nor misery, neither sense nor insensibility. (2 Ne. 2: 11)

11) Q–What does Lehi mean when he says, “Wherefore, all things must needs be a compound in one?” A-He means that if you take away the creative act of God, in creating the opposition in all things through the law, which is his light and power, the natural state of things is to be “a compound in one,” both spirit and element being joined together as if they were one single substance. This is the state of things as they existed prior to creation. This is the state of things as they exist now in outer darkness, which is outside of the kingdom of God, or the created universe (the sphere of light). This is the state that we were in before God brought us into existence, or better stated, into a state of awareness of our existence, before he split our “compound in one” substance into two opposite materials: spirit matter (that which acts) and element or physical matter (that which is acted upon). Q–What is “it” in the phrase “if it should be one body?” A-It is the compound in one substance. Q–Why does Lehi refer to the “compound in one” substance as being “one body?” A-Two reasons: 1st, to contrast it to our own dual natures, as we have both a spirit body and a physical body and, 2nd, to contrast it to our current state of individuality. The compound in one substance literally was as one body, or a single mass of everything that is currently in the sphere of light, which is the kingdom of God. There was no individuality, nor even awareness of individuals, nor of anything else. Everything was the same as everything else, thus, without anything to contrast, it all was as a single body, all of it unaware that it even existed. Q–Why does Lehi state that “it must needs remain as dead” when later on he says, “having no life neither death?” Is this a contradiction? A-There is no contradiction. Lehi is explaining that the one body compound in one substance was useless in its compound in one state. It was good for nothing. It served no purpose. It was as dead, meaning it was like a dead thing, totally incapable of usefulness as it was not even aware of its own existence. It was literally “in the dark” as to any possibilities for expansion and progression. It had nothing to contrast anything else with, as there was no light to contrast with its darkness, no separate individuals to contrast with its singular, combined substance. With such material, nothing can be accomplished, not life, not death, etc.

12) Wherefore, it must needs have been created for a thing of naught; wherefore there would have been no purpose in the end of its creation. (2 Ne. 2: 12)

13) Wherefore, this thing must needs destroy the wisdom of God and his eternal purposes, and also the power, and the mercy, and the justice of God. (2 Ne. 2: 12)

12-13) Q–What is the meaning of Lehi’s words as written in verse 12? A-He is saying that if God had created the one body, compound in one substance, it would have been created for nothing, having no utility or serving no useful purpose, at all. Since God cannot create anything without giving it a purpose, a use, had he created such stuff, he would have ceased to be God. Lehi is attempting to explain that as God has not ceased to be God and as this stuff did exist prior to creation and still exists (as this is the material that God uses to expand his kingdom), then this substance is stuff in its natural, untouched or un-created state, that it is co-existent with God and co-eternal, but his complete opposite. (He has all power, it has no power, etc.)

14) And if ye shall say there is no law, ye shall also say there is no sin. (2 Ne. 2: 13)

15) If ye shall say there is no sin, ye shall also say there is no righteousness. (2 Ne. 2: 13)

16) And if there be no righteousness there be no happiness. (2 Ne. 2: 13)

17) And if there be no righteousness nor happiness there be no punishment nor misery. (2 Ne. 2: 13)

18 ) And if these things are not there is no God. (2 Ne. 2: 13)

14) Q–Why does Lehi begin with the phrase, “And if ye shall say there is no law?” A-Because the opposition in all things is created by the law. Everything hinges on the existence of the law. With the existence of the law, you can then have sin, righteousness, happiness, punishment and misery, in other words, the opposition in all things. If there is no opposition in all things, it means there is no law given by God and if there is no law given by God, then there is no God, as the law is his power.

19) And if there is no God we are not, neither the earth; for there could have been no creation of things, neither to act nor to be acted upon; wherefore, all things must have vanished away.

19) Q–What does Lehi mean when he says that “all things must have vanished away” if there is no God? A-He means that God is holding all of creation together, in its created state, by his own power. If God ever loses his power (his honor, see D&C 29: 36), all created things will revert back to their previous, uncreated, one body, compound in one state. In fact, if any of the gods and goddesses (god-dom) ever cease to be a god or goddess, the same result occurs everywhere. This is why Lucifer necessarily demanded the honor of God in his pre-mortal bid to conquer the universe, so that the universe would not revert to its previous state. (See
Deep Waters: What would have happened if Lucifer had won the vote?)

20) And now, my sons, I speak unto you these things for your profit and learning; for there is a God, and he hath created all things, both the heavens and the earth, and all things that in them are, both things to act and things to be acted upon. (2 Ne. 2: 14)

20) Q–Lehi says that God created all things. Does that not include the compound in one substance? A-God created all things that are created and all things that are created have purpose. The compound in one substance has no purpose and is in the natural, un-created state. God did not create it. Q–What are the things to act and what are the things to be acted upon? A-When God split the compound in one substance into two materials, one was the fire or spirit, which was given the purpose (by God) to move on its own (that which acts) and the other was the brimstone, or physical element, which was given the purpose (by God) to be moved (that which is acted upon.) The physical element does not move on its own, it must be acted upon, or pushed around, by the spirit matter. This is why living things move around (because the spirit bodies move the physical bodies) but when the living things die, which means that the spirit bodies leave the physical bodies, the physical bodies just lay there, motionless, unless acted upon by other, authorized spirit matter. (Devils can possess living souls, with permission, or power granted, of the living souls, but once a person dies, devils are not authorized to possess the physical body of that dead individual. In other words, the free agent physical body won’t allow itself to be moved by devils, only by spirits whose authority it, the physical body, recognizes.) Both spirit and element are given agency (D&C 93: 31) by God from the get-go. The spirit moves of its own volition and the element moves not, or allows itself to be pushed around, of its own volition. As the Lord has said, “All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence (D&C 93: 30).” Both truth and intelligence (physical element and spirit matter) act for themselves, but truth (element) acts by allowing itself to be pushed around, or acted upon, while intelligence (spirit) acts by doing the pushing. The creation of the opposition in all things happens at the ends of the law, where the lake of fire (spirit) and brimstone (element) burns. If you could float just above the ends or boundary of the light sphere, so that your head pointed to the center of the light sphere and your feet pointed to the edge or ends of the sphere (the ends of the law), you being within the sphere, the ends of the law would appear to be a lake of fire and brimstone. This is the plasma bow shock that divides the outer darkness from the inner light. It is the lake of fire and brimstone that is where the compound in one substance is being converted, or split, into spirit (fire) and element (brimstone.) The flame of this lake “ascendeth up forever and ever and has no end” (2 Ne. 9: 16). The reason is that the lake is in the shape of a sphere, being at the ends of the law, and if you could follow it with your eye, although the sphere is inconceivably big, you would eventually see it curve upward. Also, as the creative act is continual, meaning that more compound in one substance is being split into spirit and element, the sphere is constantly expanding. (See Moses 1: 4, “my works are without end.”)

Final Question–What does this tell us about our own natures? A-It shows us why God is so obsessed with getting everything resurrected with a physical body. The physical aspect is as much a part of our original, un-split, compound in one natures as is the spiritual aspect. We cannot feel complete without it. This is why only spirit and element, inseparably connected, can receive a fulness of joy (D&C 93: 33-34). This is one of the reasons why Satan is miserable forever. The lack of a physical body creates a void. This is why Jacob explained that we would all become devils if there were no resurrection (2 Ne. 9: 9). If there were no resurrection, there would be no hope of ever getting that missing part of us back. As hope is a part of faith, if we lose all hope, we lose all faith, and Satan then would obtain all power over us and we would become devils just like him, as he also has no hope nor faith. This is why the resurrection has so much emphasis in the scriptures.

Next Deep Waters article: Deep Waters: Creatio ex nihilo, creatio ex materia and creatio ex deo are all true doctrines

Previous Deep Waters article: Deep Waters: What would have happened if Lucifer had won the vote?

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