The Pattern for the Sacrament: As Given by 3 Nephi 18

Bread and Wine:

The first thing Jesus did when instituting the ordinance of remembrance of his body and blood was to command his newly called twelve Nephite disciples to gather together bread and wine:

and it came to pass
that Jesus commanded his disciples
that they should bring forth some bread and wine
unto him

The bread is broken and blessed, and it is given in remembrance of the body of Jesus, which he had shown [one-by-one] to every Nephite gathered to the temple.  The wine is shared from a common cup, and it is given in remembrance of the blood of Jesus, which he shed for each-and-every-one of his Father’s children.

Both the bread and wine [in remembrance of the body and blood of Jesus], act as a witness/testimony, unto the Father, that those who believe and have been baptized in the name of Christ do always remember him and are willing to do that which he has commanded us to do.

and this shall ye do
in remembrance of my body
which I have shown unto you
and it shall be a testimony
unto the father
that ye do always remember me
…
and when the disciples had done this
Jesus said unto them

blessed are ye for this thing which ye have done
for this is fulfilling my commandments
and this doth witness
unto the father
that ye are willing to do
that which I have commanded you
and this shall ye always do
to those who repent and are baptized in my name
and ye shall do it in remembrance of my blood
which I have shed for you
that ye may witness
unto the father
the ye do always remember me

The use of symbols in gospels ordinances are not meant to be esoteric, multi-layered, or take a life-time of study to fully appreciate.  One symbol [a man-made or naturally-occuring object] is given to suggest to the mind one truth/reality.  True gospel symbols are assigned by revelation in such a way as to be easily associated with the gospel truth they point to.  The Lord reveals them through prophets so that believers will use them to obtain, develop, and maintain faith.

The bread as a symbol is just, physically-speaking, ground grain-flour, salt, water, and yeast — but it re-presents to our minds, spiritually-speaking, the body of Christ that was broken through the suffering he endured for our sins.  The wine as a symbol is just, physically-speaking, fermented grape juice — but it re-presents to our minds, spiritually-speaking, the blood of Christ that he shed for the sins of the world.

We can use other symbols if it is expedient to fit other conditions found among a group of believers, but the associated gospel truth must still be the same.  So, while D&C 27 [verse 2-5] explains that we’re free to use other symbols for the body and blood of Jesus, it can be dangerous to do so without good, revealed reasons [e.g., your enemies are poisoning your wine supply].  This is because the God-given, gospel-based symbol easily points the mind to the associated truth — e.g., red wine looks like blood and tastes bitter [the “bitter cup”].  Therefore, while there’s nothing wrong with using a liquid like water [for example] as the symbol for the blood of Christ — the danger is that, over time, the addition of new meanings beyond the one gospel meaning will occur [assigning “water-based” meanings to the symbol, e.g. the waters of baptism, living waters springing-up to everlasting life].  And then, more dangerously, substitution will then take place and the original meaning [the blood of Christ] will be lost, so if left unchecked, a body of believers would end-up not thinking about Christ’s atoning blood at all during their ordinance.

Seated upon the Earth: 

To prepare the multitude of those who were gathered together to receive Jesus, he commanded that they should seat themselves upon the ground:

and while [the disciples] were gone for bread and wine
[Jesus] commanded the multitude
that they should sit themselves down
upon the earth

Contact with the earth is also the position in which Jesus taught the Nephites to pray.

and it came to pass
that when they had knelt upon the ground
Jesus groaned within himself
and said

father
I am troubled
because of the wickedness
of the people of the house of Israel

and when he had said these words
he himself also knelt upon the earth
and behold
he prayed unto the father
and the things which he prayed cannot be written
and the multitude did bear record who heard him
and after this manner do they bear record

the eye hath never seen
neither hath the ear heard
before so great and marvelous things
as we saw and heard Jesus speak unto the father
and no tongue can speak
neither can there be written by any man
neither can the hearts of men conceive
so great and marvelous things
as we both saw and heard Jesus speak
and no one can conceive of the joy
which filled our souls at the time we heard him pray
for us
unto the father

and it came to pass
that when Jesus had made an end of praying
unto the father
he arose
but so great was the joy of the multitude
that they were overcome

…

and the twelve did teach the multitude
and behold
they did cause that the multitude should kneel down
upon the face of the earth
and should pray unto the father
in the name of Jesus
…
and behold
they were encircled about
as if it were by fire
and it came down from the sky
and the multitude did witness it
and did bear record
and angels did come down
out of the sky
and did minister unto them
and it came to pass
that while the angels were ministering unto the disciples
behold
Jesus came
and stood in the middle
and ministered unto them
and it came to pass
that he spake unto the multitude
and commanded them
that they should kneel down
again upon the earth
and also that his disciples should kneel down
upon the earth
and it came to pass
that when they had all knelt down
upon the earth
he commanded his disciples
that they should pray

The people mentioned in the scriptures who assume a standing position while praying are hypocrites and the Zoramites:

and when thou prayest
thou shalt not do as the hypocrites
for they love to pray standing 
in the synagogues
and in the corners of the streets
that they may be seen by others
amen
I say unto you
they have their reward

and

for they had a place built
up in the center of their synagogue
a place for standing
which was high above the head
and the top thereof would only admit one person
therefore
whosoever desired to worship must go forth and stand
upon the top thereof
and stretch forth his hands towards the sky
and cry with a loud voice

Kneeling down upon the earth, then, is the pattern for both the congregation gathered to partake of the bread and wine, as well as for the one ordained from among them to bless and administer the bread and wine to the multitude.

Until they were filled:

The narrative of the administration of the bread and wine in 3 Nephi 18 never moves forward until the group that’s eating or drinking “is filled”.  Jesus keeps all else on hold and doesn’t move-on until those being ministered to are filled:

and when the disciples had come with bread and wine
[Jesus] took of the bread
and brake
and blessed it
and he gave unto the disciples
and commanded that they should eat
and when they had eaten
and were filled
he commanded that they should give unto the multitude
and when the multitude had eaten
and were filled
he said unto the disciples
…
and it came to pass
that they did so
and did drink of it
and were filled
and they gave unto the multitude
and they did drink
and they were filled
and when the disciples had done this
Jesus said unto them

blessed are ye for this thing which ye have done

Being “filled” is the hinge on which the pattern given for this ordinance moves.  The whole focus and goal is centered on gathering a group of people who have repented and been baptized in the name of Christ together and having them share a meal of bread and wine together, in which all of them eat and drink until they are filled.  A lesson in “commensality”, which means literally, “to share a table“.

The one ministering to the group:

and when the disciples had come with bread and wine
he took of the bread and brake and blessed it
and he gave unto the disciples
and commanded that they should eat
…
and it came to pass
that when he said these words
he commanded his disciples
that they should take of the wine of the cup
and drink of it
…
and it came to pass
that they did so
and did drink of it and were filled

The pattern, then, that Jesus showed unto the Nephite disciples was of one man [Jesus] ministering to a group [His disciples].  This is different than the pattern of Jesus instructing the twelve [a group] to give unto the multitude [a group] to eat and drink.  It was the former pattern [that of one man ministering to a group] that Jesus commanded the disciples to continually do among the church of Christ.

when the multitude had eaten
and were filled
he said unto the disciples

behold
there shall be one ordained among you
and to him will I give power
that he shall break bread
and bless it
and give it unto the people of my church
unto all those who shall believe
and be baptized in my name
and this shall ye always observe to do
even as I have done
even as I have broken bread
and blessed it
and given it unto you

So, though Jesus commanded his group of twelve disciples to minister the bread and wine to a multitude — that appears to have been a special case reserved for the particular circumstances of this meeting at Bountiful.  The pattern that Jesus commanded to be instituted among those who believe and are baptized in his name is that of one man being ordained to stand in similitude of the one Christ, and minister bread and wine to a multitude in similitude of the Christ’s broken body and shed blood.

The pattern given in 3 Nephi 18 is of an ordinance in which a body of believers in Christ gather together, sit themselves down upon the earth, ordain/set-apart one person from among the group to bless and distribute bread and wine, in remembrance of the body and blood of Jesus, to every member of the group until each one is filled with bread and with wine.

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Deep Waters: Having their Hearts Knit Together in Unity and in Love

DISCLAIMER:  This post has been tagged Deep Waters because is discusses human sexuality.  

I personally do not believe avoiding the topic of sex or that teaching sex-negative messages is advisable.  I think the hope is that doing so can keep people from having sex — but all that it appears to have done is keep people from having good sex:  From asking questions about it, from communicating with their partners about it — and from being fulfilled by it.  

I also think avoiding it or teaching a negative/shame-based view of it blurs the line between sex and rape by making all human sexuality this one, undifferentiated mass of “bad”.  If we’re taught to repress ourselves sexually, it doesn’t just go away.  The “uncontrollable” horny boy and the “good girl” syndrome are all caused by our current approach of teaching young men and women about sex.  It leads to either rampant breaking of the law of chastity — or depression and unhappy sexuality within marriage [which is why an LDS couple wrote And They Were Not Ashamed], both of which are exactly what Satan wants us doing.

In any event — there’s the disclaimer, so now I’ll start.

The unity of marriage:

Adam and Eve were married before they were ever aware of their nakedness or their sexuality [see, Intimacy as the Opposite of Sin].  The marriage union was in response to loneliness – not lust.

The sexual union is the chief means of physically expressing an existing connection of Love between two people.  Sex for both procreation and pleasure is not unique to being human — it is common to all other animals.  Our unique experience in sexuality is the bonding or social adhesion between two people.

When acting as animals, we may experience the two dynamics common to all life [procreation and pleasure], we conceive children and it can feel good – but only when acting as humans may be partake of the third [or ideally all three at once].

Reproduction and sexual union are distinct events:

The genitals have three distinct purposes:

• Urination
• Reproduction
• Unification

Thus, they may be considered as conduits of three things:

• Nitrogenous waste
• Reproductive gametes
• Social adhesion

These three are all physiologically distinct from each other.  Sexual union and reproduction are considered just as separate from each other as reproduction is from urination.

• The testes and the ovaries/uterus [reproductive organs] are not the ones involved in the sexual union
• Just as the urethra is not the organ involved in producing new life

The pleasure of sex arises entirely within one’s own body.  This is why the pleasure of it can be generated in solitude.  Thus, this aspect is better considered as the sequel to a sexual union, or the end-result of one.

Disconnected the pleasure from the union:

Often, a person who is going out for a “hook-up” is said to be “lookin’ for a woman” or “out to get a man”.  Nothing could be further from the truth.

A woman is exactly what a man like that does not want.  What he wants is the pleasure for which a woman happens to be a desirable apparatus for obtaining.  If a bona-fide union with the other person is not the end you are seeking – then he/she is just the means to the end you’re really seeking, your own pleasure [just as if you were producing the pleasure in solitude].

This is not Love.  Actual union did not take place.  The other person will be regarded about the same as a drug addict would regard the used syringe after he is done injecting.

and Amnon said unto Tamar

bring the food into the chamber
that I may eat from thine hand

and Tamar took the cakes which she had made
and brought them into the chamber
to Amnon her brother
and when she had brought them unto him to eat
he took hold of her
and said unto her

come lie with me my sister

and she answered

nay
my brother do not force me
for no such thing ought to be done in israel
do not commit this folly
and what of me?
whither shall I cause my shame to go?
and as for thee
thou shalt be as one of the fools in israel
now therefore
I pray thee
speak unto the king
for he will not withhold me from thee

howbeit he would not hearken unto her voice
but being stronger than she
forced her
and had sex with her

then Amnon hated her exceedingly
so that the hatred wherewith he hated her 
was greater than the love wherewith he had loved her
and Amnon said unto her

arise
be gone

[2 Samuel 13:10-15]

Union is a “sacred-act” — or “sacrament”:

The “sacrament” of sex arises from the fact that, in Love, we are not merely our Self anymore.  We become representatives or proxy of the universal Male and Female.  In the temple, we are considered as if we were Adam and Eve.  In the pagan mysteries, the man acts in the role of the Father Sky-god and the woman the Mother Earth-goddess.  All that is masculine and feminine in the whole universe – all that exerts and all that yields – all form and matter, all spirit and element – is momentarily focused and present in that singular event [see, Masculinity, Femininity, and Gender].

The word “naked” originates as the past tense of the verb for peeling or stripping – meaning it referred to something that had undergone a “naking”.

In this sense, each of us are more our Self when we are dressed.  The naked person is not one who has abstained from wearing clothing – but is one who [for a specific reason] has undergone the specific process of removing clothes.  Nudity emphasizes the common human image we all bear [or would that be bare, pun intended].

Like the story of Inanna descending to the realm of the dead, passing the seven gates, removing an article of clothing at each [or Mary, being freed from seven spirits] – we strip off all that it means to be our Self, and put on nakedness as a ceremonial robe to re-enter the garden as the universal He and She [Adam and Eve] to re-enact the drama of creation.

Sacred symbolism in LDS temple liturgy:

In BiV’s post at Wheat & Tares, The Sacred Embrace as Five Points of Fellowship, she describes how [before this aspect of the ceremony was removed] the initiates were not allowed to enter the presence of the Lord until they had conversed with Him embraced in the Five Points of Fellowship.  The closeness symbolized in that act was to represent our oneness with God — a complete embrace of our Self into Him — and was presented as the way through which we all passed from death into celestial Life.

The Five Points of Fellowship were described as:

• inside of right foot by the side of right foot
• knee to knee
• breast to breast
• hand to back
• mouth to ear

In Wicca, there is a ritual of the “Fivefold Kiss”, which is another form of the Five Points of Fellowship.  The ritual involves kissing five parts of the body — each kiss accompanied by a blessing.

• Blessed be thy feet, that have brought thee in these ways
• Blessed be thy knees, that shall kneel at the sacred altar
• Blessed be thy womb / phallus, without which we would not be
• Blessed be thy breasts, formed in beauty / breast, formed in strength
• Blessed be thy lips, that shall utter the Sacred Names.

Greeting or saluting [aspazomai, “to draw into one’s self“] with a “holy kiss” was an early Christian practice referenced in the epistles of Paul [Rom. 16:16; 1 Cor. 16:20, 2 Cor. 13:12, 1 Thes. 5:26].

And not only did the Five Points of Fellowship get cut from the LDS temple ceremony — but so did the complete ritual blessing of the naked body done part-by-part:

• The head, ears, eyes, nose, lips, neck, shoulders, back, breast, solar plexus, arms and hands, genitals, and legs and feet.

The ritual established by Joseph Smith was performed in a bathtub — washing with water and spiced whiskey [strong drink for the purpose of ritual washing, D&C 89:7] and anointing with olive oil:

Oliver Cowdery gave even more detail about one of these temple preparation meetings, noting how the Latter-day Saints followed Old Testament patterns in washing and anointing priests for temple service.

Oliver wrote that he met with Joseph and others at the Prophet’s house:

“And after pure water was prepared, called upon the Lord and proceeded to wash each other’s bodies, and bathe the same with whiskey, perfumed with cinnamon. This we did that we might be clean before the Lord for the Sabbath, confessing our sins and covenanting to be faithful to God. While performing this washing with solemnity, our minds were filled with many reflections upon the propriety of the same, and how the priests anciently used to wash always before ministering before the Lord.”

Admittedly, these acts were obviously cut from our temple rituals because participants felt uncomfortable with the intimacy they suggest.  This was especially the case for women — who were not allowed to have priestesses ministering at the veil ritual for them, but had to be received by a male priest to whom they were not married.

Much like the intimacy suggested in the ritual washing and anointing of Jesus’ feet by Mary [without which He was not prepared for His death and burial] …

then Mary took a pound of ointment of spikenard
very costly
and anointed the feet of Jesus
and wiped his feet with her hair
and the house was filled with the odour of the ointment

[John 12:3]

and did wipe them with the hairs of her head
and kissed his feet
[…] Jesus said

seest thou this woman?

[Luke 7:38, 44]

she hath done what she could
she is come aforehand to anoint my body to the burying
amen I say unto you
wheresoever this gospel shall be preached
throughout the whole world
this also that she has done
shall be spoken of for a memorial of her

[Mark 14:8-9]

… many felt some “indignation within themselves” when presented with such ritual acts that were quite sexual in nature.

The reason these sacred acts were removed:

These rituals are inherently intimate in nature because they express the unity between men-and-women, humanity-and-God — that the gospel is designed to achieve.  Zion requires great intimacy and connection among the body of believers who comprise it.  The church currently lacks this intimacy and connection — so these rituals felt strange for most of the people who participated in them.

However, the leadership addressed the genuine feelings of discomfort in the wrong way.  Instead of getting at the reason why we all still feel like strangers at church and are not comfortable with the level of intimacy required to be comfortable in the temple rituals — they just axed the intimate parts out of the ceremony.

The only way to achieve Zion, or even a Zion-like atmosphere at church, is for the men and women to all be connected to each other through covenants.  As it stands, we are connected to Christ through covenants, but not to each other.  As long as we remain unfettered by covenant relationships with each other, we will never achieve Zion and our conversations [and actions] will never approach the level of intimacy and sharing required of that ideal.

Knitting the estranged back together:

The experience of ecstasy [ekstasis, “to stand outside yourself”], the complete unification of two people expressed through the sexual union — is what exists beyond the concepts of separateness, beyond the concepts of God-and-humans, Self-and-neighbor, man-and-woman, or any of the other this-and-that’s we might split existence into.

This is the transcendent “mystical experience” present in nearly every religion or spiritual path.  One might immediately think of the New-Agey, Eastern religions [Zen, Yoga, Hinduism, etc.], but even the big three Abrahamic faiths have their own ecstatic, mystical sects [Kabbalah, Sufism, Gnosticism].

The fervor for which some Christian writers have described being given over to the ecstatic worship of God border on the sexual:

Only in God is everything pure, beautiful, and holy; fortunately we can dwell in Him even in our exile!  But my Master’s happiness is mine, and I surrender myself to Him so He can do whatever He wants in me.

[Blessed Elizabeth of the Trinity]

I saw an angel beside me toward the left side, in bodily form. I saw in his hands a long dart of gold, and at the end of the iron there seemed to me to be a little fire. This I thought he thrust through my heart several times, and that it reached my very entrails. As he withdrew it, I thought it brought them with it, and left me all burning with a great love of God. So great was the pain, that it made me give those moans; and so utter the sweetness that this sharpest of pains gave me, that there was no wanting it to stop, nor is there any contenting of the soul with less than God.

[Saint Teresa of Avila]

A common monoplot in all human myth is this sacred act of the interplay between the aspects of God considered as a man and as a woman.  Their interplay manifested in:  Birth, Puberty, Marriage, Sexual Union, Death — cycling back to New Birth [or Resurrection].  It has been considered in various ways across human culture:

• YHVH and His covenant people Israel
• Christ, the bridegroom and His Beloved, the church
• Jesus and Mary Magdalene
• Sky-God and Earth-Goddess
• Inanna and Dumuzi
• Isis and Osiris
• Yin and Yang
• Shiva and Shakti
• Krishna and Radha
• Pan and Selene

But right now – The Father and Mother are estranged. The exalted Man sits up in the sky upon the throne. While the Woman is locked away in the tower.  As such, they can never be friends.

The Mother is nature and all of the physical elements – but that’s become everything we are supposed to deny in order to be “holy”.  Most religions go about separating the very things that is the purpose of religion to bring together – body and spirit, man and woman, sexuality and holiness, humanity and divinity.

I think people are scared of natural because it doesn’t seem as “self-sacrificing” — like the Catholic priest who feels his life of sexual restriction is “more holy” than a family-life.  Or a Buddhist who would run away to “find himself” on a mountain top, leaving anything “worldly” behind.  Or the monogamist who would insist that a polygamist ought to “deny their natural man” and get with one-on-one monogamy instead of a natural state of polygamous families.

But “natural” and “supernatural” need not be considered as separate things.  Let us bring back together the things that shouldn’t ever have been separated in the first-place – or perhaps it would be to realize that they were never separate in the first-place.  Just that a hardened mind, conceived in sin, perceives this-and-that, good-and-evil, heaven-and-earth, mental-and-physical, spirit-and-flesh, gods-and-humans, etc. as these separate and exclusive things – and our minds just need to be soften, or broken.

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[When Things Get Broken …]

Zion will not be Established by Unrelated Persons

My text for this post is Acts 2:37-47

37 Now when the people heard Peter preach the word of God, they were pricked in their hearts and said unto Peter and to the rest of the apostles, “Men and brethren, what shall we do?”

38 Then Peter said unto them, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Ghost.  39 For this promise is to you, and to your children, and to all the Gentiles, even as many as the Lord our God shall call.”  40 And with many other words did he testify and exhort, saying, “Save yourselves from this perverse generation!”

41 Then those who gladly received the word were baptized:  adding 3,000 believers that day.

42 And they continued steadfastly in the apostles’ teaching, in fellowship with each other, in breaking of bread, and in prayers.  43 And fear came upon every one of them:  and also many wonders and signs were done through the apostles.  44 And all that believed gathered together and had all things common; 45 And sold their possessions and goods, and imparted them to all, according to anyone had need.   46 And they, continuing daily with one accord in the temple and breaking bread at every house, they did share their meals with gladness and simplicity of heart,  47 all while praising God and having favor with all the people.

And the Lord was adding those being saved to their assembly daily.

After preaching a scriptural exposition along with an eyewitness declaration of the risen Christ, Peter instructs converted hearers [those with the softened, or “pricked”, hearts]:

• Repent
• Be baptized in the name of Jesus
• Receive the gift of the Holy Ghost

Those who, with gladness received the word of God as delivered by an eyewitness were baptized.

Now what?

Once the heart had been softened, repentance had come, baptism had been performed, and the gift of the Holy Ghost had been received — these believers formed a community.  This group was characterized by:

• Continuing steadfastly in the word of God as delivered by the eyewitnesses
• Fellowshipping one with each other
• Sharing of sacramental bread
• Praying
• Being wrought upon by the fear of God
• Working of wonders and signs through the traveling eyewitnesses
• Gathering of believers
• Sharing of all things common
• Selling of material possessions to impart to all according to the needs of anyone
• Harmonious worship services to praise God
• Sharing meals

This group of believers didn’t see things in terms of an institution and meetings — but as one family under God.  In the LDS context, we’d refer to this type of community as “Zion“.  Among these believers, open wonders and signs were commonplace and worship services and prayer were joyful experiences that were operated according to the best gifts of the Spirit.

This abundance of spiritual manifestations was seen because this group of believers was equal in the bonds of all things — earthly first, and then heavenly:

Nevertheless, in your temporal things you shall be equal, and this not grudgingly, otherwise the abundance of the manifestations of the Spirit shall be withheld.

and

That you may be equal in the bonds of heavenly things, yea, and earthly things also, for the obtaining of heavenly things.  For if ye are not equal in earthly things ye cannot be equal in obtaining heavenly things;

They did not see property as something exclusive to themselves alone, but as something for all to have equal claim on to meet their needs.  In such a community:

all children are alike unto [the members]; wherefore, [they] love little children with a perfect love; and they are all alike [unto them].

When property rights are a concern, paternity is frantically ascertained and protected because when people own property as individuals in a money-based system — they want to project those rights for their future seed through inheritance.  This is the reason why polyandry is almost always a no-go for most people [LDS or not].  Disgust for even the idea of polyandry is the one place where Mormon monogamists and Mormon polygynists will find complete agreement.  Once women are allowed polyandrous marriage covenants — only maternity can be truly known, whereas paternity will always unknown.  And the heart of patriarchal societies is insecurity over paternity.

Zion:

The heart of a Zion society, by contrast, is charity.  Zion takes the “equal in the bonds of earthly things” principle to apply not only to money-free communities — but even further to include the bonds of matrimony, applying it to multihusband-multiwife communities.

Zion requires great intimacy and connection among the members.  The church lacks this intimacy and connection because we are all still strangers.  The only way to achieve Zion, or even a Zion-like atmosphere at church, is for the men and women to all be connected to each other through covenants.  As it stands, we are connected to Christ through covenants, but not to each other.  As long as we remain unfettered by covenant relationships with each other, we will never achieve Zion and our conversations [and actions] will never approach the level of intimacy and sharing required of that ideal.

Kinship ties:

The type of community described in Acts 2 [which is Zion] is not established by groups of unrelated people.  Without kinship ties, community will only be maintained by sheer effort of will.  When things get difficult, people will defend family first.  Most non-related groups of LDS that go off to form their own Zion community run into failure because, no matter how pure the intentions up front, when things get stressful or tough we align with family, which causes division.

The same thing is seen among other Christians who want to “get away” from the institutional church experience by starting a home church.  These attempts to “do church” more scripturally just end up being slightly less controlled replications of the same dynamic that they were trying to get away from.

This is all because a sense of familial love must exist prior to gathering — it does not come as a result of gathering.  Without charity pervading, such communities will only have joy in their works for a season.

The “church” are the called-out ones.  It is the assembly of justified believers in Christ — and it comes as a manifestation of the communal feelings generated by virtue of their relationship as one family under God.  Think about your own family.  You meet together — but you don’t have meetings.  You meet because of the feelings that being “family” produces — the feelings of family are not produced by your meetings.

In the church today, we invert the whole thing:

• Instead of our congregations being a natural outflow of the connectivity we share — we try to have “church” be the precondition to creating it.
• Instead of leaders who habitually serve the members, submitting to the will of the people — we have leaders who are used to being habitually obeyed by members.
• Instead of the ministry bringing a miracle and then requesting a meal — we have leaders who demand support first, the blessings to follow.

If the church actually wanted Zion, then I think most would be surprised over the number of non-LDS who would be ready to sign on for it — if it meant living for a higher purpose.  But they don’t.  Marching orders are to get as much education as you can, so you can make as much income as you can, so you can pay more tithes and offerings.  It’s to live as normal of a life as you can — with just a bit of Mormon flare to it [e.g., serve a two-year mission, civilly marry in a temple, pay 10% of your paycheck to the church, abstain from the parts of the word of wisdom most important to Heber Grant, do hometeaching, etc.]

The current focus is on keeping many small, separate nuclear families [many small, separate Zions].  The tribal model takes this and connects the dots.  It says, establish Zion by connecting the already existing separate nuclear families into a bone fide tribe of Israel.  Connectivity is the key.

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

Previous Article by Justin:  Masculinity, Femininity, and Gender

The Tribal Church

Rebecca [from the-exponent blog] once asked me:

In your ideal world, I’d assume there is no church outside of the family unit.  Is this the primary appeal of anarchy within the LDS context for you?

It is evidence of the “Catholic-ization” of the LDS church that members refer to the leadership in Salt Lake as “the Church” – as opposed to the group of believers that meet together.  Like the Catholics – I often hear LDS refer to “What the Church has said” about such-and-such or what “Our leaders haven’t taken a position” on such-and-such.  LDS will speak of “the Church” as if it is some entity completely removed and separate from the members.  Where was there ever a body without parts?  The church is the people who make it up.

The church is a tribe; your tribe is the church:

As LDSA outlined in the Wives, follow your husbands! – Patriarchy, androcracy and the egalitarian tribe post:

Because of the gospel’s tribal nature, the organization of the priesthood mimics that of the egalitarian tribe.  Bishops, bishoprics, counselors, common judges, higher judges, lower judges, high councils, presidencies, apostles, seventies, quorums, etc., all have their counterpart in egalitarian tribal organization.

The principle described here is entirely correct.  What most LDS understand as the church structure is actually a tribal structure.  Currently, the Gentile Mormon church uses the structure of wards and stakes with presiding bishops and presidents over congregations and quorums – however this is a mere copy [an incomplete/improper copy] of the tribal structure in which the gospel is designed to be lived — a structure of clans and tribes with presiding husbands and tribal elders.

This is seen as LDS refer to their local congregation as the “ward family”, their fellow-members as “brother” and “sister” so-and-so, etc.  This is also why even official Church™ policy is to acknowledge [in word at least – though not in deed], that the family is the central unit in the gospel of Jesus Christ, with the Church being only an appendage.

Therefore, the priesthood holder in the home is the central priesthood leader – and the church priesthood holders are appendage leaders – in other words they are secondary as compared to a woman’s husband.

Much of what is wrong in the LDS church originates with wives not considering their husbands to be their priesthood/church leader – which itself originates with the Church™.

In the eyes of the Church™, the husband is not a priesthood leader with keys – only a quorum member without keys.  Leaders have keys, and members do not.  Because, in the eyes of the Church™, husbands do not have keys – they could not leaders.  Quorum members report directly to quorum leaders, and as a quorum member, the husband is an agent of his quorum president.

This view is then passed on to the wife, so that when a wife thinks of a priesthood leader, she will think of someone who holds keys, such as a bishop or stake president.  Thus, it becomes that in the eyes of a wife, her husband is subordinate to the priesthood leaders found in the Church™.

This is why we find wives by-passing their husbands and going behind his back to a bishop or stake president [see comment #87 and #102 here].  Any LDS wife who does view her husband as her priesthood leader typically does so insofar as the husband is following the direction of the Church™ leaders.  An easy way to discern this is to have the husband do something different than what the church leaders council him to do [like baptize children or administer the sacrament without a bishop’s approval].  Then the wife’s true loyalties will manifest and she will likely side with the Church™ authority.  Only when there is conflict between a Church™ leader with “keys” and a husband without them can it be seen who a wife really believes her church leader to be.

The Church™ is actually a religion:

What most LDS refer to as “the Church” is, therefore, not actually a church at all [it not being bound by covenant bonds between members].  It is a religion.  When seen from the tribal point-of-view [where church = tribe], the church is an entirely new people-group, nation, or tribe separate from any of the nations or tribes of the earth – the church of Jesus Christ being the tribes of Israel.  A tribe is merely a form a human organization that is based on two features:   kinship and shared belief.  Where these two things exist, there exits a tribe.  Where one or both of these things lack, there is no tribe.

Currently, in the LDS church, we have shared beliefs, but not kinship.  We may call others in our “ward family” by the names “brother” or “sister” so-and-so, and we may tend to all be of the same tribe [that of Ephraim] – but most members will view their blood family [kinship] as distinct from other LDS.

The purpose of the restoration of the gospel in the latter-days was to convert a diverse assortment of people [from every nation, tribe, and people-group] into a new kind of people.  The vision is a tribe, united under the bonds of a new and everlasting covenant, and restored to the ancient Hebrew notion of a holy nation/separate people-group.  No matter what the former culture was, any converts are adopted into a new family – formed on the basis tribal covenant bonds and shared beliefs.  Status in this group is not determined be virtue of what you believe or how many people you could tell what to do – but instead by the covenants a person has assumed and how many people you serve.

Without both kinship bonds and shared beliefs, we are not fully organized as the Lord’s tribes of Israel.  Groups that are bound by only shared belief are referred to as “religions”.  When Adam was praying, after having been removed from the Garden of Eden, there entered the god of this world in answer to his prayer:

So, you want religion, do you?

Religion is what Satan has been offering as a substitute for tribal relationships with our Heavenly Parents, Jesus Christ, and our fellowman since the beginning.  It is religion and the associated creeds that have prevented humans from coming to Jesus and the Father individually – instead forcing people to jump thru hoops, observances, rituals, classes, advancements, programs, etc.  Satan will always give a people religion, and it will be largely based in the left-brain-mind, professing God with the mouth [the left-brain-mind words] but having [right-brain-] hearts is far from Him.

A religion is just a branded belief.  Two people can be of different religions – and still be of the same nationality, work for the same companies, belong to the same social groups, etc.  There is nothing really distinct between the two, other than what they are doing for a few hours on Sunday.

The LDS church has taken direct action to remove any of the original elements of being a separate tribe/people-group, which are an impediment to popular acceptance.  Distinctions are minimized to remove any conflict between LDS and the state they reside in.  Any commitment to public relations will cause any movement, idea, or product to become less distinct – to boil down further and further, trying to find a least common-denominator and mass appeal/acceptance.  This is the story of Correlation™ and it has been handled in detail elsewhere.

Joseph Smith said that he:

cannot believe in any of the creeds of the different denominations [religions], because they all have some things in them I cannot subscribe to, though all of them have some truth.  I want to come up into the presence of God, and learn all things; but the creeds set up stakes, and say, ‘Hitherto shalt thou come, and no further’; which I cannot subscribe to.

Establishing an institution with orthodoxy and checklists – and then requiring uniformity of belief/thought in order to belong to the orthodox religion is the way of the Christians.  They are bound together not by tribal family bonds but instead by their confessions of faith and their creeds.

If we really want to come up “into the presence of God, and learn all things,” then we’d be wise to seek out and avoid the creeds of religions that “set up stakes” and demand that we “come no further.”

Within such an institution, one will find that if he/she:

wants to have the manifestations of the spirit in the place where I go to church, then I had better go to a church where we share all things in common… When you attend a church which spends $3 billion on building a shopping/commercial center right close to the temple and exactly $[zero] on implementing the law of consecration, I would hazard a guess that the odds are pretty close to 3 billion-to-zero that an abundance of the gifts of the spirit are [not] going to [be] in that church.

So now you may say well there isn’t any church or group that lives with all things in common.  How about forming your tribal organization and getting on with living that way?  That is what I am going to do.

I want to live the full gospel of Jesus Christ. I am going to start by having all things in common in my tribe so I can claim the blessings God has offered to those who obey the law given for that blessing.

Truly, one can not do this within the LDS church.  Such blessings are found only in communal worship that adheres to the word of God, the spirit of expediency, and the law of common consent.  Currently, this can only be achieved within tribal organizations.

Two ways to grow your tribe:

The discussion on plural marriage at Wheat and Tares taught me that most LDS will consider any discussion on organizing multihusband-multiwife tribes as “communes for unbridled secret sex at night.”

However, a tribe is merely a form a human organization based on two features:   kinship and shared belief.  This is the earliest form of human community – predating cities, states, churches, and even recorded history.  Tribal affiliations exist naturally among humans – when states don’t exist to break them up.  God does not look upon an individual as an isolated creation, all alone.  He sees people as they are connected to everyone else.  He sees all the tribal bonds and recognizes the tribal affiliations – even if we ourselves are not even aware of them or allow their functions to remain dormant.

God and the gospel are tribal in nature – always working to connect humans together into His tribe [which is composed of the tribes of Israel].  Our lineage is plainly manifest to Him and so when we begin to act tribally, He recognizes the tribal authority because it has been there all along, among the other conventional things we place upon it [e.g. political affiliations culture, religion].  All that is necessary for us to obtain tribal authority is to exercise it.  If we just need to assert it, God will recognize/validate it because it really is there and has been there all along.  We just haven’t been aware of it or acknowledged it.

The steward of a tribe is free to grow/enlarge his tribe or allow it to stay dormant.  While I intertwine multihusband-multiwife marriage systems together with my tribal understanding of the gospel, there are functions of tribalism that can be activated currently with a one-husband:one-wife tribe. Tribal plural marriage is simply the means whereby a tribe grows or is enlarged horizontally.  In like manner, having children is the means whereby a tribe grows or is enlarged vertically.

Growing horizontally:

Tribes are grown horizontally as new adult members are converted and desire to join.  As tribes must be bound by both kinship and shared belief, once conversion to the gospel takes place [shared belief], he/she must then be married into the tribe [kinship] as a part of the other entrance ordinances, e.g. baptism.

Growing horizontally is a function of tribal missionary work.  This has been discussed in the comments of dyc4557’s CHI #5 post.  Currently, LDS missionary work is comprised of sending never married, non-father elders into the mission field – following the pattern of the celibate, Catholic priesthood.  These celibate elders are sent by an “across the board” calling of all 19 year-old young men – instead of having any elder with the desire to travel, and calling of the Spirit to preach the gospel, approach their bishops to obtain license to do so by church vote.

In the comments on that post, LDSA touches on some principles for initiating the preaching of the gospel from a tribal point-of-view.  Briefly, they include:

• A married man with children having an advantage over a never-married, non-father young man with regards to relating to families [husbands, wives, fathers, and mothers].
• Distraction not being an issue when a person goes on a preaching mission only when he has a desire to go and feels called to do so by the Spirit.
• Leaving the length of a traveling mission open, instead of a fixed two-years, so that the Spirit can have flexibility in keeping a man in the mission field for short or long time periods.
• Utilizing all married men within a tribe [the priests, bishops, elders, seventy, apostles, high priests, and patriarchs], who are under the same commandment to travel and preach when their circumstances allow, to open up a larger pool from which to fill a mission field.
• Multihusband-multiwife tribes having less of a burden with traveling missionary work because when husbands leave to preach, wives and children will be taken care of by the tribe or other husbands.
• Not leaving converts [harvest] in the care of others who, hopefully, will take care of them – instead, either sending these people back to the tribe or, after the mission is complete, returning with them to the tribe, so that tribal integration can be complete.
• Marrying converts while still in the mission field so that, while there, a tribal missionary will have new tribal members to support him, giving him food, drink, clothing, shelter, and a family love and environment – fulfilling the commandment to travel with purse or scrip.  Also – retaining and building on the connection that a missionary makes with the converts he or she has taught.

Growing a tribe horizontally is essentially founded on multihusband-multiwife plural marriages.  It is this aspect that would likely make converting non-LDS into a tribe easier than converting LDS.  Many LDS come with cultural indoctrination [as both Americans and Mormons] that state-sanctioned monogamy is superior to any other form of marriage.  Polygyny is either valid insofar as it is state-sanctioned and First Presidency™-approved or was valid in the mid/late 19^th century but is now just a relic of a less-enlightened time gone by.  Polyandry is completely unheard of or considered and makes a mockery of God’s ordered system of paternity [which is why most LDS will always use “polygamy” when they really mean “polygyny” – polyandry not even being a consideration for them].

Monogamy is not sin.  If one spouse [or both] has emotional needs that necessitate him/her requiring a spouse to commit to not loving any other people, then [if the other spouse is willing to submit to that] they may take vows of exclusivity upon themselves. These vows are ordained of God, as long as both persons consent, and are in accordance with the new and everlasting covenant revealed in D&C 132.  As I stated previously, there are functions of tribalism that can be activated currently with a one-husband:one-wife tribe – however such a tribe will be limited horizontally.

Polygyny is not sin given that a woman gives her consent to the husband to take additional wives [releasing him from any vows of exclusivity he may have been under] – he is justified in taking on additional wives, for it is marriage with consent and thus a marriage ordained of God.

Polyandry is not sin.  In the new and everlasting covenant, there are two ways in which a woman get take an additional husband:

• One way is that she is simply sealed to a second [or third, etc.] husband.
• The other is that her husband breaks his marriage vows [commits adultery], whereby she is married to another man.  She remains married to the first husband because there is always the possibility of repentance and reconciliation.

Outside of the new and everlasting covenant, a woman [in the same manner as stated in the polygyny section] may obtain a second marriage thru the consent of her current husband or husbands.  This [like polygyny] is ordained of God insofar as all parties involved give consent.

Not giving consent to marry is the sin. When a man wishes to take an additional wife and his current wife or wives do not give their consent [which are the keys of this power], then they become sinners because they are forbidding him from marrying, making them not ordained of God.  Likewise, were a woman to desire an additional husband and her current husband or husbands do not give consent, then the husbands become sinners by virtue of forbidding her to marry.

This is the law of Sarah [in the new and everlasting covenant of marriage] and it is applicable to both men and women. “Wrongness” consists in forbidding marriage, which makes the person doing the forbidding not ordained of God – whether the forbidder is the state, the Church™, parents, or a spouse.

Growing vertically:

Tribes can also grow vertically.  This is done as married couples come together via sexual intercourse and provide physical life to children.  The two methods [horizontal and vertical] are related.  Just as parents are capable of loving more than one child with all of their heart – spouses are capable of loving more than one spouse with all of their heart.  Just as parents are commanded to have as many children as possible, not forbidding any spirits from entering their family – spouses ought to seek as many additionally spouses as possible, never forbidding one another from loving other people.

The Lord has commanded parents to be fruitful and multiply:

So God created man in his own image, in the image of God created he him; male and female created he them.  And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it:

The secret combinations of central planners all establish two children per woman as their goal.  They have achieved this goal in the countries referred to as “developed”, and they are approaching success on a global scale.  The reason being that two children [replacement reproduction] breaks the commandment to multiply and “fill” the earth with humans – only replacing the two parents with two children.  The scriptural minimum for the number of children per family would therefore be three, with there being no associated maximum.

They have used various tools to achieve their satanic goal.  One need only search [population control eugenics] in a search engine to find plenty of resources on the subject.  To be brief, they would include:  barrier and hormonal methods of birth control, drugged hospital birthing experiences, circumcision, bottle-feeding, abortion, vasectomies and elective hysterectomies, focusing on “equal” employment for women, reducing sperm counts thru administered chemicals and diet, and sterilants in food/vaccines/water/etc.

A tribe based on the gospel of Jesus Christ will never restrict themselves to a set number of children – utilizing hormonal, barrier, or surgical forms of birth control thereafter.  They will not plan their number of children around their desired lifestyle, but will plan a lifestyle around the number of children they have.  They shall also teach their children to pray, and to walk uprightly before the Lord.  They will teach their children to read and write, having a language which is pure and undefiled.  They will teach their children diligently and freely to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism, and the gift of the Holy Ghost by the laying on of the hands – before the age of eight [lest the sin be upon their heads and it be the cause of their affliction].  Then shall their children be baptized for the remission of sins when eight years old, and receive the laying on of the hands.  They will engage in continual tribal rituals to strengthen the common morphic field that exists among disciples of Jesus Christ.

Next Article by Justin: The Will of God and Faith

Previous Article by Justin:  Tribal Rituals

Tribal Rituals

The performance of rituals is an integral part of all religions.  A ritual is some repetitive act that takes place at a set time and location.  Rituals also involve the use of symbolic objects, clothing, words, and hand gestures.

Everyone Participates in Rituals:

For example, going to church on Sunday is a common religious ritual for Christians.  As a ritual, it entails the donning of a different set of clothing, as well as interacting with others in a specified manner [hand-shakes, hugs, calling them brother/sister so-and-so, etc.] while gathered to a set-apart location.  Once gathered for this experience, members ritualistically participate in reenacting the life, teachings, and death of Jesus Christ.

However, even for non-religious persons — Sunday may still be a day of ritualistic behavior.  Millions will don a different set of clothing that marks their favorite sports team, interact with others thru high-fives and various team cheers, all while gathered to a set-apart location [the stadium or the TV room].

Rituals reinforce the basic tenets of a group and facilitates bonding between the members.  When the Catholics, for example, participate in the mass — it is [for the members] a ritualistic participation in the body and blood of Jesus and, by extension, a communal affirmation of the acceptance of the administrators of the mass [the Catholic priesthood].

Rituals are often charged with high emotions.  The rush of brain chemicals and “good” feelings that people receive during rituals are what provide the positive reinforcement for continuing them.  This is the same mechanism that binds two humans together during sexual relations [which are themselves rituals].  All rituals that a person participates in makes him or her “feel good”, and thereby reinforces the belief that their group is “true” and reinforces the morals associated with that group.

The state also has rituals to bind the mind of the citizenry to the “national identity”.  For example,  within the United States — the pledge of allegiance to the American flag will often begin a government-school day or a public meeting.

Archetypal Rituals:

While many cultures do vary in the prevalence and forms of the more minor rituals — there are five main rituals [archetype rituals] that mark the progress of a member of the group thru the main stages of life.  Though they may vary slightly from group-to-group in terms of form and symbolism — any group, religion, tribe, etc. will have:

• Birth Rituals
• Puberty Rituals
• Marriage Rituals
• Funerals Rituals
• Communal Meals

Within an LDS Context:

When a baby in born to LDS parents [some time within the first few months] the congregation will allow time for the father and other male family and friends to use the Melchizedek priesthood to place the child’s name on the records of the Church™ and to give a blessing by the influence of the Spirit.

When an LDS boy reaches age 12, he will be receive the Aaronic priesthood, in the office of deacon.  This marks his exodus from the female-dominated environment of primary classes and his entrance into the male-dominated environment of the Young Men™ program.

When an LDS couple decide to marry, they must participate in a large set of rituals.  First, there must be a temple recommend interview by both a bishop and a stake president.  Then, they will participate in a preparation class for the Temple™ that will be taught by a fellow member of their congregation.  There may also be more informal preparation of family/friends telling them what to expect, what kind of Garments™ to buy, etc.  Finally, there is the rituals associated with the Initiatory™, Endowment™, and Sealing™ ordinances.  In conjunction with this, LDS couples must also go thru the ritual of obtaining permission from the state to marry [as other non-LDS couples do].

Upon death, an LDS member’s family will typically organize a funeral service.  If this service is held in a Church™ building, then the bishop presides at the meeting and will conduct it.  If it is held in a home, at a funeral-home, or at the graveside, then the family presides.  Typically, families choose to have funeral rituals conducted by the bishop in a Church™ building.  As such, it is a Church™-governed ritual and the bishop is charged by the Oral Law to ensure that the funeral is simple and dignified, contains music and brief addresses and sermons centered on the gospel, and includes the comfort afforded by the atonement and resurrection of Jesus Christ.  An LDS funeral is an opportunity to teach the Gospel™ and testify of the Plan of Salvation™ — though they may also provide an opportunity to pay tribute to the deceased.  Such tributes will not dominate a funeral service.  Having large numbers of people share tributes or memories can make a funeral too long and may be inappropriate for a Church™ service.  Further, the Church™ will authorize the dedication of the member’s grave by a family member who holds the Melchizedek priesthood.

Communal Meals:

Finally, I want to discuss communal meals.  This archetypal ritual is particularly important because it occurs with more regularity than the “milestone” rituals.  A member of a group may participate in thousands or hundreds of thousands of these communal meals during the duration of his or her lifetime.

While the “milestone” rituals may provide the traveling guideposts on life’s journey [something to look forward to and something to always look back on], communal meals act as a constant boost and reinforcement for a person at more regular intervals.

Within an LDS Context:

The communal meal ritual is represented by the Sacrament™ during our Sunday meeting block.

Controlling the Communal Meal:

Because communal meals are more intimate [the sharing of food] and occur more frequently than other rituals — they carry with them great power to direct and connect the mind.  Thus, religions, states, and corporations seek control over them, to use them to concentrate power within their respective hierarchies.

A commenter on the Tribal Worship Services post noted that:

“Seems that you are looking for or seeking some form of “agape” feasting in which earlier Christians met for a common meal with each bringing some food; historical references do not clarify the earliest practice of such meals but there are lots of theories and ideas concerning it…

…By the way, the Council of Laodicea in 364 tried to outlaw the “agape” feastings for they were outside the “church control” – but they continued.”

Here is the excerpt from decision of the Catholic church in 364 AD:

CANON XXVII.

NEITHER they of the priesthood, nor clergymen, nor laymen, who are invited to a love [agape] feast, may take away their portions, for this is to cast reproach on the ecclesiastical order.

CANON XXVIII.

IT is not permitted to hold love [agape] feasts, as they are called, in the Lord’s Houses, or Churches, nor to eat and to spread couches in the house of God.

The Church™ likewise would not permit individual tribes within a congregation to utilize “the Lord’s House or Church” for their tribal worship services.  Church™ leaders hold full authority over the Church™ buildings [which power has been given them by the keys of the church] — and they use that power to provide a morsel of bread and a thimble of water to the congregations.  Further, they structure meetings according to the commandments of men [assigning talks, lessons, musical numbers, etc. in advance] so as to remove any chance of the Spirit manifesting herself spontaneously.  This is done to keep the members in a spiritually-starved state — so they must continue to come back and feed at the Church™.

The entrance of the television into family homes represents another attempt to usurp the power of communal meals to bind families together.  For a typical American child, the first meal of the day is eaten from a package and in front of a favorite television show.  This breakfast ritual ingrains the messages from the corporations in charge of the show’s content and the advertising commercials.

Next, this child will be dropped off at his/her government school.  Their next meal will come from the school’s cafeteria.  Corporations exercise their control over the food choices [most often thru vending machine choices, etc.] while the state has expressed recent interest in gaining more of that control.

Finally, the third meal the child will have again will likely come from a package and be eaten in front of the family’s favorite sit-com or sporting event — or maybe will be eaten in the child’s room alone.

Activating Tribal Meals:

In addition to tribal sacrament meetings [which is an important tribal ritual], tribes should also make a daily meal into a communal ritual.  Secular research has verified that the more often children eat a meal with the family:

• The less likely they are to abuse drugs
• The less likely they are to break the law of chastity
• The less likely they are to commit suicide
• The more emotionally fulfilled they are
• The more healthier their eating habits are
• The better they do in their chosen fields of study

A survey found that the 9-14 year-olds who eat dinner with their families at home are more likely to eat fruits and vegetables and less likely to consume soda and fried foods.  Further, the average American spends more than 40% of the family’s food budget on meals outside of the home.  Plus, the average meal outside the home costs $8 per person — while in-home meals average $4.50 per person.  Also, the average restaurant meal has as much as 60% more calories than a homemade meal.

Thus, even if your current tribe still consists of a monogamous, nuclear family — Tribal meals can still have a profound impact on strengthening your tribe from conspiring groups.  Remove your tribe from the influences of manufactured entertainment and manufactured food.  Imagine your family’s diner table is the alter upon which your tribe will offer daily thanks for the blessings God has granted you.  Offer this sacrifice daily, at an appointed time.  Approach it as a ritual, invoke the priesthood to ask God for all things, form a prayer circle, etc. — and it will activate the unifying power inherent in rituals to bring your tribe closer together.

Next Article by Justin: The Tribal Church

Previous Article by Justin:  Tribal Connections

New thoughts on prayer

My prayers are largely ineffective

Everyone in the gospel has a weakness. Mine is prayer. Although I have received answers to prayer on many occasions, for the most part it has been hit-and-miss. During times of sin, this is understandable, but during times of righteousness, unanswered prayers can be awfully frustrating, especially in the light of the Savior’s promise that whatever we ask for in faith, nothing doubting, would be received.

It is written,

Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. (James 4: 3)

Yea, I know that God will give liberally to him that asketh. Yea, my God will give me, if I ask not amiss; therefore I will lift up my voice unto thee; yea, I will cry unto thee, my God, the rock of my righteousness. Behold, my voice shall forever ascend up unto thee, my rock and mine everlasting God. Amen. (2 Nephi 4: 35)

The word amiss is an adverb that means “in a faulty manner; contrary to propriety, truth, law or morality.”  This means that if a person prays to God for something and does not receive, he is praying incorrectly.

Starting from scratch

I once learned from a certain person that most men, when trying to win the hearts of women, will use the techniques they think are best. If their techniques don’t work, they try harder, using the same techniques. The idea is that if the square peg ain’t going in the round hole, use a bigger hammer. The wiser course of action, though, would be to re-evaluate the techniques and perhaps throw them right out the window and start altogether from scratch.

This is what James McCanney did when tackling the prime number enigma (which he ended up breaking as described in his Calculate Primes book). I heard that he took all the books and papers he had in his library about prime numbers and put them away, out of sight, and then took months of time to work to forget it all. When the information that others had written about prime numbers was completely out of his mind, he looked at prime numbers with a clean sheet and was finally able to crack the code, without any false presuppositions to cloud his view.

In the same manner, I decided a few days ago that everything I thought I understood about prayer was wrong and threw it all out the window (mentally).  So, with this absolutely clean slate in front of me, I looked at prayer again.  Here is what I saw:

What prayer isn’t

Prayer is not how we talk to God, nor how He talks to us. When we pray, we are not to be picturing God in front of us, or standing on a cloud above us, or sitting on a throne, etc. Prayer is not designed to be a conversation, similar to one we would have with another person, with the exception being that we can say anything we want to say, and bare our whole souls without fear of judgment because the person we are talking to is mute (doesn’t talk back) and invisible. Prayer is not even communication, in the typical sense, with anyone, at all. It is not meant to be the means to tell God what we need or want or desire. He already knows all that. In fact, prayer cannot tell God anything more than He already knows. Nor is it designed to reveal us to ourselves. It is not intended to express or reveal how we feel, such as gratitude, praise and desires, or fears, guilt and hatred. It is not designed to humble us or make us feel guilty or miserable or lowly or meek, by kneeling down, folding our arms, bowing our heads, speaking in reverent tones, using reverent language, lifting up the arms, prostrating oneself, etc. It is not so that we convince ourselves to repent or that we are okay or that the principles of the gospel are true, etc. It is not designed to be a psychological tool, although it can be used as one. The frequency of prayer is not random, nor are the types of prayers offered. In short, virtually everything I thought I knew about prayer is wrong.

What prayer is

Prayer is an ordinance

Just as the sacramental prayer is, in fact, nothing more or less than a prayer, yet we consider it a sacred ordinance of the gospel, all prayers are likewise sacred ordinances of the gospel. They are performed by the power of the priesthood. Not the Melchizedek, Aaronic, Levitical or Patriarchal orders of priesthood, but a different order available to all the children of God, priesthood being a divine language. Nevertheless, all priesthood is Melchizedek, meaning that all priesthood power and authority is an appendage of the Melchizedek priesthood.

Prayer is a role play

The words of the prayer are the words that God wants to hear.  They are the words that Jesus Christ would say in our place.  We are not to say what we want to, or feel like, saying.  We are only to say what God wants to hear.  (And it is through the scriptural patterns of prayer that we learn what God wants to hear.)

Prayer is an exercise to develop the right-brain-heart

In a previous post, I wrote:

Belief, Doubt and Prayer

The right-brain-heart is the believing brain, whereas the left-brain-mind is the doubter, unless the belief is based upon logic, facts, peer-reviewed evidence, etc. So, when the Lord instructs us to pray in faith, believing that we will receive, nothing doubting, he is explaining the manner of using both hemispheres of the brain. Verbal prayers require the left-brain-mind, while faith and belief both originate in the right-brain-heart. And by saying “nothing doubting” He is explaining that the left-brain-mind is to speak but do nothing more. So, there is to be no conflict between left-brain-mind and right-brain-heart. Belief and faith are to come from the right-brain-heart without any doubt from the left-brain-mind. In our prayers, then, we are to be one, meaning that our left-brain-mind and right-brain-heart are to be united, with the right-brain-heart in its proper role as the primary and dominant brain. Prayer, then, becomes a means whereby we may train our left-brain-minds to be subservient to our right-brain-hearts.

Prayer is to be performed in a temple of God

The kingdom of God is within you, said Jesus. It is located in the right-brain-heart. It is the temple of God, where the Holy Spirit dwells. When we pray, we are to mentally enter this specific temple and offer our prayers there, in the midst of the right-brain-heart. We are not to imagine looking outward at an image of God, but are to imagine looking inward into this eternal area of man, even the organ of eternity. Only by mentally entering and focusing on this organ, which is eternal in its scope, being patterned after the brain of God, can we access its powers and gifts and fully develop them.

Prayer is to be performed vocally three times a day

Just as the sacrament ordinance is performed routinely (weekly), daily prayer ordinances are to be offered up morning, mid-day and night, creating a routine. These are vocal prayers in which the individual enters the temple of God and performs the ordinance with mind, body and spirit.

Prayer is to be performed vocally and in secret (in one’s heart), publicly and in private

These prayer ordinances, when performed in one’s head, are done using mind and spirit, but not the body (for they are not voiced out loud). This means that we speak in our minds, hearing our own voices in our heads, but not in our ears.

Prayer is to be carried around in one’s heart continually

This refers to prayer done using only the spirit. It means to remain centered or focused on the right-brain-heart, meaning that we imagine that we are still in the confines of this sacred, inner temple, and that we feel towards God continually, praising Him, thanking Him and asking Him for blessings upon us and others using only our feelings, with no mental or spoken words.

Prayer is to be done with family and friends

The promise is that when two or more are gathered in the Lord’s name, He will be there and whatever they ask in faith, believing they will receive, will be granted. All of the family or friends gathered should be “in their temples” for these prayers to be effective.

Prayer, whenever possible, is to follow the true order

The most effective prayer is one in which the ordinance is done in complete union. The true order of prayer given during the endowment shows, first of all, that such a prayer is to be offered only in the temples of God (the right-brain-heart) and secondly, that each person is to repeat the exact words offered by the one acting as voice. In this way, all voice the same prayer. Although the church will crack down on anyone attempting to perform the full true order of prayer outside of a church temple, meaning that the signs of the priesthood are made also, anyone can gather around an altar and perform the true order of prayer outside of a church temple and merely leave out the signs. As long as each of them are focused on their right-brain-heart (their inner temple), the Lord will bless them even as they ask.

In the ordinances the power of godliness is manifest

Without the ordinances of the gospel, the power of godliness is not manifest. This is why the ordinance of prayer has been given to us, all of us, that we might have the power of godliness manifest to us in the flesh. But unless the ordinance of prayer is performed properly, no power will be manifest.

Everything is found in the right-brain-heart

It is not necessary to feel what you are praying for. Everything is found within the right-brain-heart, all variations of feelings. So, even if you don’t feel grateful, once you mentally “enter” the inner temple of God and begin to pray, you can speak words of gratitude in truth. Every feeling is there, perhaps found buried deep within, but there nonetheless. We are directed to praise God, even if we don’t feel like praising Him; to thank Him, even if we don’t feel thankful; to ask Him for all things, even if we don’t feel faith. The inner temple is an environment devoid of doubt. It is endless and therefore contains endless power and possibilities. Once we “enter” it, or center our thoughts upon it, looking inward and not outward, and then begin saying the words of the prayer, not what we want to say, but what we think God wants to hear from us, the temple comes to life and responds with faith, powers and gifts. Prayer is an ordinance that trains us to be like Christ because once we enter the inner temple and voice a prayer that God wants to hear, we speak the words of Christ, for only prayers that speak the words of Christ please God. Prayer trains us, then, to speak by the power of the Holy Ghost, for the Spirit speaks the words of Christ and when we pray in the Spirit, we also receive in the Spirit.

The routine of prayer is necessary

We are commanded to say so many daily prayers, of the three types (spirit-mind-body, spirit-mind and spirit-only), because this is a training ordinance. Man learns by doing. He learns to walk by walking, run by running, ride by riding, talk by talking, etc. Prayer can only be learned and mastered by praying. And it must be mastered by all disciples of Christ. But repetitively praying amiss does nothing except causes doubt and despair to come upon us. So, a proper understanding of what prayer is, how to perform it correctly, and why we need it is necessary for it to have its designed, divine effect upon us.

The reason why prayers are ineffectual

People are not praying in inner temples of God. That is the main reason. They are praying as if they are speaking to some invisible, mute person. They are saying words that they want to say. They are not trying to please God with their words, but are only saying what they are thankful for, instead of thanking God for everything; they are only confessing the hand of God in the things that they can see it in, instead of confessing His hand in all things; they are only asking for those things they want or those things they think they can get, instead of asking for all things. They are only praising God when they feel like praising Him, and not all the time. They are in the wrong environment. They are utilizing only the left-brain-mind, which is selfish. (The right-brain-heart is selfless.) They are looking outward from their perspective, not inward from God’s perspective.

Once we look inward, at ourselves, as if we were God (or Christ), and pray after this manner, always remembering that God dwells in the right-brain-heart and not the left-brain-mind, and thus looking to or “entering” the right-brain-heart, our prayers will become effectual and we will receive what we ask for.

Conclusion

I admit that this new way of looking at prayer may not be correct. I am currently trying it out, testing the waters, so to speak. I plan on reporting whatever results I get from this new understanding and prayer experiment. If anyone would like to try to pray in the manner explained in this post and report back on their experience, with comparison to how they normally pray, that would be great, also. I would recommend an extended test, such as a seven-day experiment, with three vocal prayers a day minimum, including all the other prayers we are supposed to do, but always in the way stated in this post.

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Spicing up your church experience

Combating Cultural Mormonism with a Little Anarchy

In my estimation, there seems to be a growing number of LDS that are starting to recognize the difference between doctrinal Mormonism and cultural Mormonism, with a discontent concerning the latter.

I, personally, worry that cultural Mormonism is killing too many of these good people with boredom.  So, if there are any out in Cyberspace who are tired of the Utah culture being exported to every part of the globe, here are some suggestions from your friendly, neighborhood LDS Anarchist to spice up your church experience and bring a little leavening to the doughy masses.

Feel free to run with any of them and to encourage your LDS and, depending on the suggestion, non-LDS friends to do the same.  With enough people doing the following small things, the church will quickly be de-culturalized, leaving only doctrinal Mormonism left.  But even if only a very few people do these things, it will still cause a tremendous shift of attitude among the saints and bring about significant cultural change.  Lastly, if it is only you working, and you are not having any effect, at all, upon the Cult of Conformity, at least you will have de-culturalized yourself and removed much of the boredom you might have been going through.

Bring back the visual cues of manhood

• Men and boys, grow your beards out.

This is a very easy thing to do, as there is nothing that needs to be done.  It is a passive act.  You simply allow the facial hair to grow out.  This will save you time, energy, electricity (for electric shavers), damage to the skin (no more nicks and cuts) and money (no more shaving equipment needed.)

Many men desire to grow a beard but use the excuse that it grows out in patches and ends up looking horrible, so they cut it.  The truth of the matter is that if you just let the hair grow, even the patches start to sprout hair and eventually everything looks even and full, but sometimes it may take six months for a very patchy man to have a full beard.  A little patience is all it takes.

Teenage boys of 15 and 16, when they start to notice that their peach fuzz is turning into terminal hairs, will immediately start shaving it off.  This is a mistake, as the facial hair is a visual cue that manhood is now upon them.

Young men, aren’t you tired of people treating you like a child?  Grow your facial hair out and watch how quickly people begin treating you as a more mature individual.  Watch the reaction of your parents, male peers, school teachers and the young women of your age.  A beard is a very strong visual cue of manhood and everyone will start to treat you as an adult, especially when your voice deepens.  Remember, things should match.  A deep voice goes with a full beard.  A high pitched voice goes with a clean-shaven (boyish) face.  These visual and audible cues were given to us by God on purpose.

Men, unless you are in a profession that requires you to be clean-shaven, let the hair grow out into a full, bushy beard.  Ditch the fads and trends of trimming into this or that beard style.  You don’t need a goatee, you need a full beard.  You were created in the image of God.  He’s got a full beard.  You’re supposed to have one, too.  Be like God in heart and look like God in image. Don’t trim his image.  If the mustache gives you trouble when you eat, or if you find that the beard becomes a “flavor saver” (because food gets stuck in it), just exercise the patience of the saints and let it grow until it is long enough to no longer get in the way.

Now, I say grow a full, bushy, untrimmed beard because that is the most manly of beards. Short beards, even when full, indicate young men, whose beards have not yet attained the length of a fully grown man.

Women, compliment your husbands and sons on the fine beards they are growing.  You are hard-wired to find beards attractive.  Why?  Because beards are manly, and women love manliness.  So, dump all the (beardless) Roman and (beardless) homosexual propaganda that has filled your head and embrace the real image of Christ. You don’t want a beardless Roman, now do you?  Remember, the beardless Romans killed the bearded Christ.  You want a Christ-like man, right?  So, encourage the growing of the beard, ladies.  Besides, you know that women constantly complain of how grown, adult men act like immature 12-year olds, right?  Well, have you ever considered that they act like 12-year olds because they still look like 12-year olds?  Can you really expect your men to grow up and be adults if they just look like bigger versions of beardless kids?

Men, women and children should consider the functions of the full beard and respect them.  Here are some examples:

• Beards come in quite handy during intimacy.  (I ain’t gonna elaborate on this one.)

• Beards help to develop the manual dexterity of infants and toddlers, who, as they are held by their fathers, grasp the beard, which fully develops the hand and fingers of the child.

• Beards help to distinguish the father from the mother in the eyes of the child, causing them to view the sexes as very, very different.  (“Viva la difference!” as the French say.)  This causes young girls to develop into very feminine women and young boys to develop into very masculine men.

• Bearded men (full, bushy beards, mind you, not the sissy trimmed beards) elicit an involuntary reaction upon all who see them.  Beards emit power and virility and evoke instant respect.  Big, clean-shaven men with tattoos all over the place, piercings, etc., who look for confrontations, involuntarily avoid bearded men because they don’t feel manly in the presence of bearded men.  In point of fact, bearded men look upon beardless men as less manly.

• When two bearded men enter an area and spot each other, they are naturally drawn to each other, involuntarily complimenting the other for their fine facial hair.  (This is significant, as men normally do not give compliments of appearance to one another.)  A bearded man talking to another bearded man feels like he is talking to a man. A bearded man talking to a beardless man feels like he is talking to a boy. All beardless men know this, or feel this inferiority of manliness when in the presence of fully bearded men.  There is no worse feeling to a man than to feel less than manly.

• Conversely, there is no greater feeling to a woman than to feel feminine, but femininity must be contrasted with masculinity to get its greatest effect.  A fully bearded man gives the highest contrast of manliness to a woman, which is why women who have experienced fully bearded men don’t want them to ever cut the beard off.  They feel supremely feminine in the presence of such a manly man.  (Of course, cultural conditioning can take away this natural affinity that women have towards manly beards.)

• Fully bearded men have an air of authority around them that children and women (and beardless men) respond to.  There is something in our psyche that still remembers Heavenly Father and that responds to His bearded image.

• There may be many other reasons to grow a beard, but I’ll end with this one: if the Lord ever wants to send you out among the people to prophesy like one of His prophets of old, shouldn’t you look the part?

Worldly trends to eliminate beards Can you imagine a homosexual male with a full beard?  Kind of hard to picture, isn’t it?  Ever wonder why adult, homosexual males are almost always clean shaven, or have a minimum of facial hair?  Every wonder why the “playboy” image, started by Hugh Hefner, is clean-shaven (kind of like the homosexuals?)  Homosexual males don’t have children because they don’t get into long-term, committed relationships with females (otherwise known as “marriage.”)  “Playboys” (or nowadays the term is “players”) don’t get into long term, committed relationships with females, either.  (No marriage.)  You think the parallels between homosexual males and players is mere coincidence?

How about the sex performers and industry?  The only hair on their bodies (male or female) is found on their heads (and sometimes not even that for the men.)  Ever wonder why all this shaving of armpit hair, pubic hair and facial hair?  All of the visual cues of adulthood (for men and women) are snipped off by this industry, by the homosexuals and often by the playboys.  But think about it, if you take away this hair, what does an adult look like?  Answer: A large child.

None of this is coincidence.  Just as the hair that develops during puberty is designed by God to be a visual cue that the body is becoming an adult and getting ready for its sexual function between ADULTS, the world would remove all this hair so that it looks like CHILDREN are performing these sacred acts.  Thoughts to consider.

(After writing the above, which is based upon my own, personal observations, I did some Internet surfing and came across the following web site that confirmed what I had perceived about beards.)

All About Beards (beards.org)

Pay your tithing in silver

Stop writing checks or paying in cash.  Take whatever cash amount you would spend on tithing and convert it into silver coins, specifically, this silver.  Package and mail the coins off to your bishop, along with a tithing slip inside.  Make sure the slip is filled out so that you are anonymous.

Leave boring sacrament meetings after partaking of the sacrament

If you are tired of banal, boring, lame sacrament meeting talks and seriously consider going inactive, don’t.  Just go to church, partake of the sacrament, and as soon as the priests and deacons are dismissed to sit with their families, walk out and go home. You can return later to attend the Gospel Doctrine class, Relief Society or Priesthood Meetings, if you want or need to.  If Gospel Doctrine is lame, skip that, too. (However, to remain in good standing, priesthood holders must attend their priesthood meetings, even if they are boring.)

Doing this will allow you to keep your sanity for a few more years.  Also, if enough people in your ward participate in collective ditching, the bishopric may get the message that boredom is not a generally accepted principle of the gospel and may make needed improvements to the sacrament meeting.  But don’t hold your breath on that one.

Ditch the necktie and white shirt

Last I checked, you can’t be ex’d for that, or even disfellowshipped.  But some anally retentive bishops may decide that you are no longer worthy to bless or pass the sacrament, give talks, teach classes or perform ordinances of church record, so, if you are looking for a breather from a heavy church load, conveniently make sure that every Sunday your white shirts and ties are too dirty to wear and dress in nice, comfortable, casual clothes, instead.  And if you are called to give a priesthood blessing to some sick person in the ward, don’t be anally retentive yourself and rush home to get dressed in a white shirt and tie.  Just go as you are and bless them.

Grow your hair long

Jesus did it.  Samson did it.  Who is more manly than those two?  Long hair and a full, bushy beard complement each other.  If you have the Roman hair (short cut) and the Israelite beard (full and bushy), it will almost look hypocritical, like having one foot in Babylon and one foot in Zion.  Put both feet in Zion and grow the hair out.  You’ll look a whole lot more handsome and manly if you do.  Plus, you’ll save on all the barber shop money you spend.  (Or, to appease a wife that is unaccustomed to long hair, tell her that you are going to the barber, but instead come back with chocolates and roses…and uncut hair.  She’ll soon look forward to your “barber shop” excursions and will end up being the one insisting you never cut your hair.)  If anyone asks you why you are not cutting the hair, say you are trying to be like Jesus, or that you have taken a Nazarene vow, or that you’ve noticed that your strength increases the longer your hair is, and you’ve decided to enter a strongman contest.

Call everyone brother and sister so-and-so

And I do mean everyone.  Bishops, presidents, missionaries, apostles, prophets and all General Authorities.  Everyone.  And make it part of every sentence, too, when you are called out on the practice.  So, for example: “Hello, Brother Brown.’  “Uh, I’m the bishop, Brother Green.”  “Yes, I know, Brother Brown.”  “Well, it is customary to call one’s bishop by the title bishop and not brother.”  “I was aware of that, Brother Brown.  But thanks for the information, anyway.”  You get my drift, right?  If anyone asks why you are doing this, just get all emotional and, if you are able to, shed a few tears while giving him (not her) a big hug and saying that you love him as your own brother.  Fairly quickly, no one will ask you again about it.

Print out your own set of scriptures

Include whatever canon you want.  Let it contain the four standard works (any version of the Bible you want, or multiple versions, or the red-letter version, etc.), the Apocrypha, the Inspired Version, etc.  Use a desk-top publishing program and a good printer and take it to a binding shop to get it professionally bound.  Remember, the saints set the canon.  You are a saint, so set your own canon.

Reverse the order of prayer

Instead of ending “in the name of Jesus Christ,” make it a habit of starting with “Heavenly Father, in the name of Jesus Christ, …” and then end with a simple “Amen.”

Reverse the order of priesthood blessings

Instead of saying, “John Smith, by the authority of the Melchizedek Priesthood, we lay our hands on you…etc.” and then ending with, “…and we leave this blessing with you in the name of Jesus Christ, amen,” just begin with, “John Smith, in the name of Jesus Christ and by the authority of…” and end with, “amen.”  Sure, you”ll undoubtedly get elders telling you afterward that you screwed up the blessing and must do it again because the order was reversed, but stick to your guns and teach them a thing or two, namely, that stating the authority is what is required, not the order in which the authority is stated.

Drop all the archaic expressions of prayer

Don’t worry, you won’t tick God off by calling him “you” instead of “thee.”  Lol.  That is a Mormon cultural artifact, nothing more.  Use plain, modern English when talking to God and drop all the thees, thous, wilts, etc.  Do this in private and in public, after all, it’s going to take practice to get out of this habit.  But it’ll be well worth the effort both to witness the expressions of horror by the LDS around you after you’ve said your prayer, as well as seeing how more accepting Christians are of you when you’ve said a prayer without archaic, “holier-than-thou” expressions.

De-McConkie-ize the church: stop ending talks with “In the name of Jesus Christ, amen.”

This practice was started by Bruce R. McConkie.  The early saints just said, “Amen.” to end a talk, or just ended it however they wanted to end it and then sat down.  Surely you don’t think your entire talk speaks for Jesus, now do you?  So, leave off speaking in His name except for ORDINANCES which require speaking in His name and for those times when you are filled with the Spirit and are prophesying in the name of God.  (Now how many times has that happened, huh?)

Build an altar in your home

Purchase bottles of vodka and leave them out to be seen

Use the vodka to wash your bodies, as directed by the Word of Wisdom.  Make sure they are conspicuously displayed and then invite some church members over for dinner.  Have fun with the discussions that ensue.

Other ideas

Obviously, these are just ideas to get you started.  Cultural Mormons will probably call you a sinner for doing these things.  But then, they also see anarchy as evil, which it isn’t.  Just smile and do them anyway.  Eventually, the tide of Mormon cultural crap will turn.  If you have any other ideas to offer, or if you are already doing some of these or other things, feel free to leave a comment and inform us all of your experience.

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Apathy is not a problem, it’s a symptom and a solution

Almost all of my posts are directed to LDS who are not in leadership positions.  But with this one post, I want to talk about, and perhaps even to, the leaders.

Apathy is not a result of bad members,
it’s a result of uninspired leadership

Apathy in the church is a manifestation of a problem with the leadership, not the members.  Inspired leaders do not preside over apathic congregations.  Take Ammon and his brethren:

And as sure as the Lord liveth, so sure as many as believed, or as many as were brought to the knowledge of the truth, through the preaching of Ammon and his brethren, according to the spirit of revelation and of prophecy, and the power of God working miracles in them—yea, I say unto you, as the Lord liveth, as many of the Lamanites as believed in their preaching, and were converted unto the Lord, never did fall away.  (Alma 23: 6)

The converts of Ammon (and his brethren) remained 100% active throughout the rest of their lives.  Apathy never became an issue.  Why?

Wherefore, I the Lord ask you this question—unto what were ye ordained?  To preach my gospel by the Spirit, even the Comforter which was sent forth to teach the truth.  And then received ye spirits which ye could not understand, and received them to be of God; and in this are ye justified?  Behold ye shall answer this question yourselves; nevertheless, I will be merciful unto you; he that is weak among you hereafter shall be made strong.  Verily I say unto you, he that is ordained of me and sent forth to preach the word of truth by the Comforter, in the Spirit of truth, doth he preach it by the Spirit of truth or some other way?  And if it be by some other way it is not of God.  And again, he that receiveth the word of truth, doth he receive it by the Spirit of truth or some other way?  If it be some other way it is not of God.  Therefore, why is it that ye cannot understand and know, that he that receiveth the word by the Spirit of truth receiveth it as it is preached by the Spirit of truth?  Wherefore, he that preacheth and he that receiveth, understand one another, and both are edified and rejoice together.  And that which doth not edify is not of God, and is darkness.  (D&C 50: 13-23)

Ammon preached to the Lamanites by the Spirit of truth, which resulted in the edification of both parties.  In other words, he preached by the gifts and powers of the Holy Ghost and the (non-member) Lamanites who eventually converted received the word he preached also by the gifts (see D&C 46: 14) and powers of the Holy Ghost. They continued this same process and no one became apathetic.  But no one can receive the word by the Spirit of truth unless it is preached by the same Spirit.  Therefore, uninspired leadership alone is to blame for apathy in the church.

Ah, but surely the receivers carry some of the blame, too, right?

Wrong.  We are talking of members of the church, not non-members, so these are people who have already received the word and who are already willing to receive more of the word.  They believe in the word, they believe the word will be at church and they go to church to receive it.  They expect and believe their leaders will give them the word in the Spirit of truth, meaning that it will be dispersed “according to the spirit of revelation and of prophecy,” by the gifts and powers of the Holy Ghost, “the power of God working miracles in them”, just as Ammon spread the word.  If, though, after they go and listen to their leaders, they remain apathetic, it is entirely their leaders’ fault.  The leaders are uninspired.  Period.

Without the manifestations of the Spirit, boredom sets in

Anyone who has experienced manifestations of the Spirit knows that any “religious” experience in which the Spirit is not manifesting itself is not really a religious experience.  It is just going through the motions.  When the Spirit is present, a religious gathering can last all day long and one still can’t get enough.  Without the Spirit, boredom quickly sets in and ten minutes becomes an eternity.  Many will say that it is up to the members to bring the Spirit to a meeting, in other words, that you get what you put into it.  This, though, is a cop-out to try to remove the responsibility of the leaders from ministering the gospel as the scriptures direct: in the Spirit of truth.

In other religious denominations, in which pastors are paid, the members do not simply suffer through boredom-filled meetings.  If the pastor does not bring the Spirit, they either fire him or the members go elsewhere, to a pastor that they feel does possess the Spirit. Not so with the LDS.  We do like the Puritans and consider it saintly to suffer through week after week of boredom.  (See The Title of Insufferable, Self-Righteous Prigs.)

Motivation is not the issue

The typical tactic used by uninspired leaders is to try to motivate the members to do their duty, as if motivation were the problem.  For example, not a single Sunday will go by without an elder’s quorum president striving to remind, encourage and motivate his quorum to do home teaching.  Success stories will be drawn from talks of GA’s and such, showing that home teaching is important and effective.  Week after week the elders’ ears will grow more and more weary with hearing the broken “home teaching” record play.  In one ward that I was a part of, one of the elders got so tired of hearing it that when the bishop sent one of his counselors to deliver a special bishopric message to our quorum of elders, and it turned out to be about home teaching, this elder stormed off in anger and didn’t return again to the quorum until he was finally coaxed gently back.

Member missionary work is another area that is treated like a motivation problem.  Members generally are excited about the good news of the gospel of Jesus Christ and do not need motivation.  They do, however, need inspired leadership.  Bringing a non-member friend to a boring meeting is not something everyone is willing to do.  If the leadership is inspired and the gathering of the saints are occasions in which the Spirit is poured out and manifestations are regular, members naturally spread the word.  This is true of all cultures and religions.  For example, in the Catholic religion and regions of the world, when someone has witnessed a virgin appear somewhere, word spreads like wildfire and everyone goes to see what Spiritual manifestation is occurring.  The miraculous is widely held as a sign of the divine working, or as the Savior puts it, “the works of the Father.”  If you remove the works of the Father from any church, even one that carries the name of Christ, you are left with a church of man.  So, “the power of God working miracles in” leaders is very important.

Uninspired leaders are not sanctified

The Lord has made it plain that all leaders are to be sanctified.  If they are not sanctified, they are not to be leaders, or “teachers” of the word.  (See Scriptural Discussion #5: Teachers—Must Be Sanctified.)  Sanctified leaders possess the spirit of prophecy and revelation, yet, how many leaders have actually prophesied in the church?  How many leaders have actually received a revelation, not just inspiration, but the type that can be written down?  Go and ask your leader if he or she has ever prophesied or ever received a revelation from the Lord and see for yourself.

Unsanctified leaders are more like managers than leaders.  No one wants to be “managed.”  Heck, no one wants to be led, either, unless the Holy Ghost is doing the leading, then everyone wants to be led.  Unless a leader is sanctified and thus possesses the guidance, gifts and powers of the Holy Ghost, those who follow his leadership are being led by just a man.

Apathy is a good thing

If you touch a hot iron, you feel pain.  That pain may seem like a bad thing, but it really is a good thing as it alerts you to the danger of the hot iron so that you can remove your hand and avoid further damage to your body.  All symptoms of illness, then, although they don’t feel good, are but signals to us that there is a problem.

Leadership will often see apathy not as a signal that there is a problem, but as the problem itself. The apathy itself is then addressed, not its cause.  The members will be preached to and made to feel guilty for not doing their duty.  They will be encouraged and motivated and every other trick in the book to get them to do something that they would naturally do anyway, without any external influence, if only they heard the word preached to them in the Spirit of truth.

An argument could be made that uninspired leadership should not be encouraged by acting on it.  Only inspired leadership should be acted upon.  After all, if the membership acted upon uninspired leadership and brought their friends to boring church meetings in droves, what would be the result?  However, such an argument is not necessary because man, by nature, negates uninspired leadership with the solution of apathy.  Apathy, therefore, is not a problem, but a solution to uninspired leadership. It is an apathetic membership which should inspire the leaders to sanctify themselves and obtain the powers, gifts and fruits of the Spirit with which to minister in righteousness among the Lord’s people.  Only the Spirit can cure apathy, or enliven a sleepy body.

How to encourage leadership to repent: inspired, intentional apathy

If your ward or stake leaders are uninspired and you notice that your ward or stake is full of apathetic members, the answer is not to fight them or call them to repentance.  The Lord will take care of His leaders and will chastise them in His own due time.  It is not the duty of the membership to steady the ark.  We members did not call them, although we did sustain them through our vote. And that (sustaining) is the key.

Sustain inspired leaders and withdraw support from uninspired leaders

The proper, scriptural way that the Lord has set up whereby membership can “modify the misbehavior of the leadership” is by withdrawing a sustaining vote.  Most people feel that once a vote is cast, it must remain cast until the end of the term of office.  The election of California Governor Schwarzenegger should have put an end to that line of thinking.  Just as the Lord giveth and taketh away, so the membership has the power to sustain and withdraw support.

I might suggest a couple of important things to keep in mind when withdrawing support from an uninspired leader.  First, this is not a way to punish him, but to encourage him to sanctify himself so that he may again have your support.  And second, keep firmly in mind the difference between what are the commandments of God and the counsels or petitions of an uninspired man.  As long as you continue to keep the commandments of God, you will remain on safe ground.

For example, having entered baptism and made a covenant with God, we are to partake of the sacrament each week.  So, not attending a ward that has an uninspired bishop is not an option.  However, just attending the portion in which the sacrament is passed, partaking and then skipping the rest of the meeting, might be.  On my mission, many baptized members did just that, as they had covenanted to partake of the sacrament each week, not listen to every talk given in that meeting.

During sustaining votes, especial care might be taken as to who you vote for, or even if you vote at all.  (See Is our procedure for sustaining a rubberstamp?)  Just as there are many ways to sustain a leader, there are probably as many ways to withhold support.

Inspired apathy is a solution

Inspired apathy can be a great tool in the hands of those who wield it with a proper understanding of its effect on leadership.  Although apathy is often seen as a thing to be avoided, a bad thing, it can be a means of generating humble leaders who are guided by the Holy Ghost and not just by their egos.

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Let the Aaronic Priesthood Do Home Teaching and Let the Elders Administer the Sacrament

What is up with the home teaching assignments being placed solely upon shoulders of the Elder’s Quorum? Sure, we elders have a scriptural mandate to “watch over the church” (D&C 20: 42), which includes home teaching, but so does the Aaronic Priesthood.

Take, for example, the priests, who have the duty to “visit the house of each member, and exhort them to pray vocally and in secret and attend to all family duties” (D&C 20: 47), i.e. a duty to do home teaching.

And also consider the teachers, who are “to watch over the church always, and be with and strengthen them; and see that there is no iniquity in the church, neither hardness with each other, neither lying, backbiting, nor evil speaking; and see that the church meet together often, and also see that all the members do their duty” (D&C 20: 53-55), i.e. they are to do home teaching.

And a teacher “is to be assisted always, in all his duties in the church, by the deacons, if occasion requires” (D&C 20: 57), which duties include home teaching.

So, why don’t we dump some of those home teaching assignments onto the heads of the priests, teachers and deacons and lighten the load somewhat for the Melchizedek Priesthood, so that the elders can focus on more important things, such as administering the sacrament, which is one of our scriptural mandates, for the Lord said that elders are “to administer bread and wine—the emblems of the flesh and blood of Christ—” (D&C 20: 40)?

And why don’t we free up the priests to sit in the congregation with their families instead of having them administer the sacrament in the presence of the elders, which is contrary to scriptural mandate, as that is the duty of the priests (see D&C 20: 46) only when the elders are not present: “But when there is an elder present, he [the priest] is only to preach, teach, expound, exhort, and baptize, and visit the house of each member, exhorting them to pray vocally and in secret and attend to all family duties” (D&C 20: 50-51)?

And while we’re at it…

…why don’t we dump the monthly home teaching visits in favor of bi-monthly, quarterly (every three months) or bi-annual visits, like some early saints did? Surely, then, our home teaching numbers will approach 100%, despite an ocean of inactives.

Just some thoughts in my head, of late…

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What the Word of Wisdom says and what it doesn’t say

D&C 89, the revelation known as the Word of Wisdom, gives both very specific and very general instructions. Sometimes we have a tendency to read more into it than is there, or to take away what is actually written there. In the economy of heaven, supererogation is a sin. We are expected by the Lord to do what is required by him. No more, no less.

And whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation, and the gates of hell stand open to receive such when the floods come and the winds beat upon them. (3 Ne. 11: 40)

But whoso among you shall do more or less than these are not built upon my rock, but are built upon a sandy foundation; and when the rain descends, and the floods come, and the winds blow, and beat upon them, they shall fall, and the gates of hell are ready open to receive them. (3 Ne. 18: 13)

Whosoever declareth more or less than this, the same is not of me, but is against me; therefore he is not of my church. (D&C 10: 68 )

And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning. (D&C 93: 25)

And as pertaining to law of man, whatsoever is more or less than this, cometh of evil. (D&C 98: 7)

For that which is more or less than this cometh of evil, and shall be attended with cursings and not blessings, saith the Lord your God. Even so. Amen. (D&C 124: 120)

So, in the spirit of doing no more and no less than what the Word of Wisdom says, let’s review just what it does say, and what it doesn’t say.

• Wine Drinking wine is prohibited by the revelation with but one exception: we can use wine for the sacrament if we ourselves make it, but it must be pure grape wine, not other types of wine.
• Strong Drink Drinking strong drink is strictly prohibited, however, it is given the use of washing our bodies.
• Tobacco Smoking, chewing and eating tobacco is strictly prohibited, however, it is given the use of a healing herb for bruises and sick cattle, with cautions on its use (as tobacco poisoning is a real danger.)
• Hot Drinks Hot drinks, defined by modern prophets as tea and coffee, are strictly prohibited to be used on the outside or inside of the body.
• Wholesome Herbs The Lord gives the thumbs up, but says to use them in the season thereof, with prudence and thanksgiving.
• Fruit Again the Lord gives his approval of their use, but says to use them in the season thereof, with prudence and thanksgiving.
• Flesh of Beasts and Fowls of the Air The Lord gives his approval for their use but emphasizes two times in the revelation that they are only to be used in times of winter, cold or famine, which is his definition of the word “sparingly” and also says that it is pleasing to him that they not be used, at all, except under the conditions he states. Also, these things are to be used with thanksgiving.
• Grain The Lord gives a thumbs up for all grain, both for man, beasts of the field, fowls of heaven and all wild animals on dry earth.
• Mild Grain Drinks The Lord gives a thumbs up for all mild grain drinks. Mild grain drinks at the time the Word of Wisdom was revealed was interpreted by the saints, including, apparently, the Prophet Joseph Smith himself, as being beer drinks, with alcoholic content between 1% and 5%, as opposed to strong drink, which was hard liquor with alcoholic content of 40% or more.
• Fruit-Bearing Plants The Lord gives a thumbs up to all fruit-bearing plants, whether that “fruit” is found above or below ground.

That, in a nutshell, is what the Lord says about what we can or cannot eat. Now, here is what the Lord doesn’t say:

• Cola drinks The Lord is silent on cola drinks.
• Chocolate The Lord is silent on chocolate, including hot chocolate drinks.
• Caffeine The Lord is silent on the consumption of caffeine.
• Seafood The Lord is silent on eating seafood, both sea creatures and sea plants. After all, the saints were in the middle of the country and had no access to seafood, so why talk about it?
• Insects, Arachnids, etc. The Lord is silent on the eating of insects, arachnids (scorpions, etc.)
• Drugs The Lord is silent on drugs, whether legal or illegal.
• Cooking The Lord is silent about cooking food. He doesn’t approve or disapprove of raw-foodism.
• Vegan Diets The Lord is silent about vegan diets.
• Vegetarian Diets The Lord is silent about vegetarianism, though the revelation seem to stress a mainly plant-based diet.
• Every other type of food consumed, not mentioned in the revelation. The Lord is silent.

Some modern LDS interpretations on the revelation that contradict how the saints who lived at the time of the revelation interpreted it:

• Wine Means Grape Juice The early saints did not understand the revelation to mean grape juice. It was wine, as in it had alcoholic content. It is lumped together with strong drink for this reason. After all, what’s wrong with drinking grape juice?
• Mild Barley Drink Is Barley Water The early saints did not use barley water. The mild barley drinks they made were beers, not barley water. The Lord in the revelation is referring to the practices of the time. Therefore, he is referring to, and approving of, beer.

Open interpretations:

• Wholesome Who decides what a wholesome herb is? You do.
• Tea Although the prophets have interpreted “hot drinks” to mean tea and coffee, just what constitutes the tea that is prohibited is interpreted by LDS in different ways. For example, there are four types of tea: black tea, oolong tea, white tea and green tea. Some choose to interpret tea as being only the type of tea that was in use by the saints at the time of the revelation, leaving the other three types open for use. Especially green tea, which many people feel has great healing properties. Others reject all teas, including herbal teas.
• Coffee Many saints think that it is the caffeine in coffee that makes it prohibitive and so drink decaffeinated coffee.

Sometimes as LDS we tend to be a little too judgmental of our fellow saints, based upon our preconceived notions of what the Word of Wisdom is and isn’t. Just because a saint has a bottle of vodka in his cupboard doesn’t mean he’s drinking it, it may mean he’s using it for washing purposes. Just because a saint has a winery and is bottling wine doesn’t mean he’s drinking it, it may mean he’s preparing for the day when we will again partake of the sacrament with wine. Just because a sister refuses to eat meat, it doesn’t mean she is breaking any commandment. Just because a saint is a raw-foodist or vegan or vegetarian, doesn’t mean they are weird or strange. Just because a saint drinks coca-cola or green tea or makes a meal of cake and ice cream doesn’t mean that they are sinners. And even if we ever see a saint drinking Guinness, at 5% alcohol, are they really breaking the Word of Wisdom? The earlier saints wouldn’t have thought so.

Remember, the Word of Wisdom was given for “the weakest of all saints, who are or can be called saints.” It may be less of a test to see if we can follow it and more of a test to see if we can stop judging our fellow saint.

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