Congruence vs. Obedience


Note: I found this essay while surfing the Internet this past week.  I took it from the mormon_anarchy Yahoo group.  Wake_Up posted it there on Sun Oct 8, 2000, as the fourth message and now I’m re-posting it here in a slightly edited fashion (I tried to correct some typos). I have also re-posted three more of his essays.  (See Why Father is an Anarchist, What the Priesthood Is, and Agency: The Single Principle for a Continuous War.)

Please keep in mind that I did not write this article. I tried to contact the author, (whose real name, according to Stirling D. Allen, is Jahnihah Wrede), but my email was returned as “Undelivered Mail Returned to Sender.”  If you want more information about him or his views, I suggest you visit his (now defunct) web site, which you can view by using the Way Back Machine.

Congruence vs. Obedience

It is self-evident to any lover of free agency that obedience to law is wholly Luciferian.

You are wanting to discontinue reading, aren’t you?

It’s totally backwards, right?

It’s so backwards that this is what the definition of something being self-evident means, correct?

That something is so obviously erroneous that to continue to give it space is a waste of time, yes?

It is obvious that if someone came along and proposed a system of governance that required a fabricated punishment beyond the natural consequences for any type of infraction or breach, you would recognize it as being a fraud filled with agony under compulsion and even tending to abusiveness, right ?

It also would be glaringly apparent that if this same fellow proposed such a system no one would volunteer into it, for to force them into such a system would be giving away the true intention and nature of this fellow, OK?

So, to make a statement like the one at the top of this article, it is self-evident WHO the author is, right ?

The author is Jesus Christ Himself and He said it in D&C 121 :34-40 and to Ancient Israel about the 10 Commandments, and most specifically in 1 Timothy 1:9:

“Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers…”

Breathe Neo, just breathe… Heck of a way to start out, huh ? It’s OK. A very wise man I know and love said,

“Put your preconceived notions on the shelf for a while, and after you have considered this info without bias, if you like you can pick up the old perceptions right back off the shelf where you left them.”

I don’t mean to preach anything new to you. I only wish to clarify something eternal that we somehow allowed to escape our view.

We define different words with their own meanings even though they may be very similar to one another. We might describe someone as ‘eccentric’ and another as ‘insane’; or ‘zealous’ from ‘fanatical’. Indeed it is what the whole of being ‘politically correct’ is founded upon. Most people have a good understanding of what the terms ‘law’ and ‘obedience’ mean, and also of ‘order’ and ‘congruence’.

There is literally a world of difference between ‘law’ and ‘order’, and between ‘obedience’ and ‘congruence’.

Let us take the typical understanding of ‘obedience’ found in the scriptures. Of course, most Christians believe that if you are not obedient, you are going to wind up in Hell, but obedient to what?  The law of God, of course. So, to be obedient, you have to know what God’s law is. Where is the law of God found?

Some Christians believe that the 10 Commandments are the law of God, and others believe that The Beatitudes of Jesus on the Mount of Olives is God’s law, and others say both. I don’t have to convince you one way or the other to make my point. The mere fact is that as long as there is a ‘law’, then it is of NO EFFECT without a consequent punishment. Do the ‘laws’ of God assert a punishment? If you believe God has laws, then you must concede that punishments follow for breaches of the law, and rewards or blessings occur for obedience to the law, right?

Let us review Isaiah for a moment. Isaiah tells us of a War in Heaven that occurred as a result of the Son of the Morning’s plan of salvation through compulsion to save every soul was rejected for Father’s chosen plan of salvation from His other Son to save every soul via free choice. It is self-evident that the single premise for the War wasn’t over going to Heaven or Hell, but over the freedom to choose which plan to be saved under – that of compulsion to do righteousness, or that of freedom to sin and to repent.

In speaking about the ‘authority to act in the name of God’, a.k.a. the Priesthood (PH), Father has said in no uncertain terms that ‘…ANY degree of compulsion is cause for immediate withdrawal of PH.’ and that such a man was ‘…left unto himself… to be an enemy and fight against God.’ It is D&C 121: 34-40.

It seems that as long as you want to infringe on another’s agency in any degree, you are totally out of sorts with the plan of salvation of Jesus Christ, and His PH. How then can we justify ‘obedience’ to ‘law’ when it requires us to exact a punishment upon our fellowman for his ‘disobedience’? Where did we get the idea that ‘obedience’ means what we typically believe it means? Where did we get the idea that ‘law’ was an excuse to exert dominion over another without becoming an enemy to God?

Have we not heard so much of ‘obedience unto God’s law’ that we are all afraid of going to Hell? Lots of people are going to Hell then, huh? In fact we are so afraid of going to Hell, that we blindly obey the law without giving thought for the truth – that God ceases to BE GOD if any degree of compulsion is used to get us sinners to repent, right?

What kind of God would fabricate a law, assert some punishment in addition to natural consequence, and enforce it by compulsion (else the law would be of no effect), and claim to be Just when it contradicts His own explanation of how the Powers of Heaven and the Rights of the PH operate??? A Luciferian ‘god’ would. A light should have just gone on. What was self-evident at the top, is now taking a serious beating in your mind if you are paying attention.

Is it too far fetched to say that God is lawless right now? It would at least keep Him from violating the PH and the Powers of Heaven they are inseparably connected to, huh? But, is God an Anarchist?

Evidently the PH has no beginning of days, or end of days; no mother or no father. In short it is eternal. It also is inseparably connected to the Powers of Heaven, which God obviously has at His disposal provided He doesn’t exercise any degree of unrighteous dominion and fall from Godhood. This means that indeed there is an ‘order’ to everything that is eternal, but it isn’t what we have corrupted into ‘law’, and ‘obedience’ isn’t required, but ‘congruence’ is. Apparently, suffering the natural consequence of being incongruent is enough ‘punishment’ in God’s reality. No fabrication of abusive punishments are required to drive fear into the hearts of men so via this compulsion they ALL are saved.

So, what’s with all the fear about Hell? Let me define ‘Hell’ here as merely ‘separation from Father’ regardless of its degree or the imaginations of men. If one truly loved God, separation from Him is ‘Hell’ just as being separated from a spouse who has died is Hell regardless of the length of time of separation.

In the same manner are we to remain separated from God until we become congruent to His nature and attributes, which doesn’t include exerting laws and punishments via compulsion upon our fellow men, a.k.a.’obedience’. We either are seen as He is seen, and are known as He is known, or we remain separated from Him to some degree regardless of our level of ‘obedience’. As long as we play the part rather than Being true to the core, then we are deceiving ourselves and can only achieve something less than exaltation. It naturally would behoove us to come to a complete understanding of who God is, and what His nature and attributes are so we might KNOW if we could actually be happy living as He lives.  Good thing Joseph gave the King Follett Discourse.

Wake_Up

Next Guest Contributor article: Agency: The Single Principle of a Continuous War

Previous Guest Contributor article: What The Priesthood Is

Complete List of Articles authored by LDS Anarchist

Damnation


I recently (Sept. 17) had the opportunity to participate in a discussion on The Millennial Star blog.  The topic was on the meaning of the word “damned” in D&C 132: 4-6.  I stopped participating when I realized that I needed more room than a comments section to explain my understanding of damnation.  So, I thought I’d take the topic up in earnest on this blog.

Bible Dictionary definition of damnation

BIBLE DICTIONARY
Damnation
As used in the KJV this word has a wider meaning than is at once apparent from modern usage. Damnation is the opposite of salvation, and exists in varying degrees. All who do not obtain the fulness of celestial exaltation will to some degree be limited in their progress and privileges, and hence be damned to that extent. See Matt. 23: 14, 33; Mark 3: 29; Mark 16: 16; John 5: 29; Rom. 13: 2; 1 Cor. 11: 29; 2 Ne. 9: 24; 3 Ne. 18: 28-29; D&C 58: 26-29; D&C 84: 74; D&C 112: 29; D&C 132: 4, 6, 27.

This is the definition that the modern Mormons have accepted, and which they routinely teach.  According to this interpretation, there are four degrees of damnation:

  • Sons of perdition. These are people who are cast into outer darkness, who inherit the kingdom of the devil.   They receive the full measure of damnation, being fully limited in their progress and privileges.  They are damned in that they do not partake of either the Telestial, Terrestrial or Celestial kingdoms of glory and the happiness which is found therein.  The kingdom of the devil is not a kingdom of glory, but a hell, and all who inherit it are miserable forever.
  • Telestials. These are people who inherit the Telestial kingdom of glory and the happiness found therein.  They escape the misery of outer darkness, but partake of the misery in knowing that they will eternally miss out on the glories of the Terrestrial and Celestial kingdoms.  Although this kingdom of glory is termed a heaven (see the section heading of D&C 76), because of the damnation of these individuals in what they might have received, but did not, they feel regret and longing and are miserable forever.  And thus their kingdom of glory is also a hell.
  • Terrestrials. These are people who inherit the Terrestrial kingdom of glory and the happiness found therein.  They escape the misery of outer darkness and the misery of the Telestial kingdom, but partake of the misery in knowing that they will eternally miss out on the glory of the Celestial kingdom.  Although this kingdom of glory is termed a heaven, because of the damnation of these individuals in what they might have received, but did not, they feel regret and longing and are miserable forever.  And thus their kingdom of glory is also a hell.
  • Celestial angels. These are people who inherit the Celestial kingdom of glory and the happiness found therein.  They escape the misery of outer darkness and the misery of the Telestial and Terrestrial kingdoms, but partake of the misery in knowing that they will eternally miss out on the glory of the exalted, those who are gods in the Celestial kingdom.  Although this kingdom of glory is termed a heaven, because of the damnation of these individuals in what they might have received, but did not, they feel regret and longing and are miserable forever.  And thus their kingdom of glory is also a hell.

Under this model, there is only one type of person that is not damned:

  • Celestial gods. These are people who inherit the Celestial kingdom of glory and the happiness found therein, and who are exalted.  They escape the misery of outer darkness and the misery of the Telestial and Terrestrial kingdoms, as well as the misery of Celestial angels.  This kingdom of glory is termed a heaven, and it verily is to these individuals, because they have no regrets and long for nothing, for they possess all things and thus are not miserable, but have a fulness of joy and happiness.

Salvation, who gets it and who doesn’t

As the Bible Dictionary mentions salvation in its definition of damnation, it might be helpful to give the Mormon understanding of who gets saved.  Specifically, we know of four types of people who receive salvation:

  • Celestial gods. These are people who inherit the Celestial kingdom of glory and the happiness found therein, and who are exalted.  They dwell in the presence of God and Christ and receive that salvation known as eternal life (exaltation), becoming like God.
  • Celestial angels. These are people who inherit the Celestial kingdom of glory and the happiness found therein, but who are not exalted.  They are servants to God and Christ and dwell in their presence, but are not exactly like them.  They are in a saved condition, like gods, but without exaltation.
  • Terrestrials. These are people who inherit the Terrestrial kingdom of glory and the happiness found therein.  They do not dwell in the presence of God, but receive of “the ministration of the celestial.”  Like the Celestials, these people are saved.
  • Telestials. These are people who inherit the Telestial kingdom of glory and the happiness found therein.  They do not dwell in the presence of God, nor receive of the fulness of Christ, but receive of the Holy Spirit through “the ministration of the terrestrial.”  These people are also “heirs of salvation.”

There is only one type of person that is not saved:

  • Sons of perdition. These are people who are cast into outer darkness, who inherit the kingdom of the devil, a kingdom which is not of glory.

Damned and saved at the same time?

The Bible Dictionary model creates a conflict in which it is possible to be damned and saved at the same time, to be eternally happy and eternally miserable at the same time. Despite damnation being “the opposite of salvation,” according to the Bible Dictionary these two opposite conditions will exist in Celestial angels, Terrestrials and Telestials.  This thought goes contrary to the principle of like things cleaving unto like things:

For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things.  (D&C 88: 40)

The way around this quandary is to redefine the word damnation (or damned) to mean something other than what it traditionally means.  The Bible Dictionary would have us believe that damnation means “to be limited in one’s progress and privileges” in certain passages of the scriptures, in other words, that “this word has a wider meaning than is at once apparent from modern usage.”

Acceptance of this theory creates an internal conflict of regret and longing, and a judgmental attitude, with comparisons of those “above us” and “below us,” and ultimately will and does lead to depression.  In other words, according to this model, happiness comes from knowing you got more than someone else and unhappiness comes from knowing you didn’t get as much as others.  This is what LDS look forward to in the eternities, having accepted this doctrinal theory, and this is what they routinely display in their mortal lives.

Correcting an error

The redefining of the words damnation and damned to fit certain passages of the scripture, assigning them a meaning of “a limiting of one’s progress and privileges,” has become systemic throughout the church.  Every LDS I know believes the Bible Dictionary assertion.  I do not know how or when it crept into the church, but I am a convert member of some decades and I have never heard another model other than this one since my baptism, so I know it’s been around a long time.

It is a bit embarrassing to admit that I not only accepted it myself from the beginning without question, but also preached it as a missionary to others. It wasn’t until September 17, 2009, that I actually got around to checking to see if the model held up to scriptural scrutiny.  It was then that I discovered that the standard LDS damnation model (of being saved and damned at the same time) is incorrect.  Many thanks go out to JA Benson and his/her Friday Forum post at The Millennium Star blog, as well as the comments of others on that post, for providing me the excuse and impetus to investigate this subject.

Although I don’t know the origins of this particular doctrinal theory, it seems apparent that it was the result of not understanding the scriptures.  So, to correct it, I will attempt to lay out the scriptures to the understanding of the reader and expound the real meaning of the words damned and damnation.  Perhaps with a proper understanding of these words, LDS won’t be such chronically depressed people.

Number of scriptural uses of damned and damnation

Damn In the scriptures, there are ZERO uses of the word damn.

Damning In the Doctrine and Covenants there is but ONE use of the word damning. (See D&C 123: 7Damning in this verse means detestable and so it doesn’t need to be addressed.)

Damned In the New Testament there are THREE uses of the word damned. (See Mark 16: 16; Rom. 14: 23; and 2 Thes. 2: 12.)  In the Book of Mormon there are EIGHT uses of the word damned. (See 2 Ne. 9: 24; Alma 14: 21; Alma 36: 16; 3 Ne. 11: 34; Morm. 2: 13; Morm. 9: 4, 23; and Ether 4: 18.)  In the Doctrine and Covenants there are TEN uses of the word damned. (See D&C 42: 60; 49: 5; 58: 29; 68: 9; 84: 74; 112: 29; and 132: 4, 6, 27.)  And in the Pearl of Great Price there is but ONE use of the word damned. (See Moses 5: 15.)  The total number of scriptural uses, then, of the word damned, comes to 21.

Damnation In the New Testament there are ELEVEN uses of the word damnation. (See Matt. 23: 14, 33; Mark 3: 29; 12: 40; Luke 20: 47; John 5: 29; Rom. 3: 8; 13: 2; 1 Cor. 11: 29; 1 Tim. 5: 12; and 2 Pet. 2: 3.)  In the Book of Mormon there are NINE uses of the word damnation. (See Mosiah 2: 33; 3: 18, 25; 16: 11; Alma 9: 28; Hel. 12: 26; 3 Ne. 18: 29; 26: 5; and Morm. 8: 33.)  In the Doctrine and Covenants there are THREE uses of the word damnation. (See D&C 19: 7; 29: 44; and 121: 23.)  The total number of scriptural uses, then, of the word damnation, comes to 23.

So, there are only 44 verses in the English Standard Works that mention damn or damnation.  It shouldn’t be too hard for us to figure this all out.

1828 Webster’s Dictionary definition of damned and damnation

First let’s establish what people understood these words to mean during the time of Joseph Smith:

DAM’NED, pp.

1. Sentenced to everlasting punishment in a future state; condemned.

2. a. Hateful; detestable; abominable;

A word chiefly used in profaneness by persons of vulgar manners.

(Taken from the damned entry of the 1828 Webster’s Dictionary.)

DAMNA’TION, n.

1. Sentence or condemnation to everlasting punishment in the future state; or the state of eternal torments.

How can ye escape the damnation of hell. Matt. xxiii

2. Condemnation.

(Taken from the damnation entry of the 1828 Webster’s Dictionary.)

From the same dictionary, here are the definitions of the words condemned and condemnation:

CONDEMNED, pp. Censured; pronounced to be wrong, guilty, worthless or forfeited; adjudged or sentenced to punishment.

(Taken from the condemned entry of the 1828 Webster’s Dictionary.)

CONDEMNATION, n.

1. The act of condemning; the judicial act of declaring one guilty, and dooming him to punishment.

For the judgment was by one to condemnation. Romans 5.

2. The state of being condemned.

Dost thou not fear God, seeing thou art in the same condemnation. Luke 23.

3. The cause or reason of a sentence of condemnation.  John 3.

(Taken from the condemnation entry of the 1828 Webster’s Dictionary.)

Okay, so the words damned, damnation, condemned and condemnation all deal with a judicial act of declaring one guilty (no mercy applied) and dooming him to punishment.  In the case of the words damned and damnation, this can refer to either eternal (everlasting) punishment or temporal punishment (condemnation).  Condemned and condemnation usually refer to temporal punishment unless the scriptural text is speaking specifically of the last day (day of judgment) and eternal punishment.  Regardless of which word you use, though, the meaning always is that a judgment has taken place, you have been found guilty because no mercy has been applied and you are to receive a punishment.

To condemn means to damn

In the scriptures, the verb to damn is never used.  Instead, the verb to condemn is used.  This makes sense from an etymological standpoint:

Etymology of condemn: Middle English, from Anglo-French condempner, from Latin condemnare, from com- + damnare to condemn

See that damnare? Damnare means damn, or to damn. So, the verb to condemn is really just the verb to damn with the prefix con- attached to it.

Damned and damnation in Spanish

Remember those 44 total verses listed above?  If you look them up in Spanish, you will find that in 40 of them the word damned is translated as condenado and the word damnation is translated as condenación.  The Spanish word condenado means condemned and condenación means condemnation.  Also, regardless of whether the word in English is damned or condemned, the Spanish word is almost always condenado (condemned). In the same manner, regardless of whether the word in English is damnation or condemnation, the Spanish word is almost always condenación (condemnation). So, in Spanish there is no distinction made between damnation and condemnation and the Spanish speaking population merely allows the context to indicate whether we are talking of temporal or eternal condemnation (judgment, verdict of guilty and punishment).

The other four verses are translated as follows:

Matt. 23: 33 reads in English, “damnation of hell,” but in Spanish it reads, “juicio del infierno” (judgment of hell).

Mark 3: 29 reads in English, “eternal damnation,” but in Spanish it reads, “juicio eterno” (eternal judgment).

1 Cor. 11: 29 reads in English, “damnation,” but in Spanish it reads, “juicio” (judgment).

2 Pet. 2: 3 reads in English, “judgment” and “damnation,” but in Spanish it reads, “condenación” (condemnation) and “perdición” (perdition).

All of this shows that in the scriptures, whenever it speaks of damnation (or condemnation), it is always talking about a judgment being passed, no mercy has been applied, a guilty verdict is the result and punishment is inflicted.  Always.

Abinadi’s definition of damnation

Even this mortal shall put on immortality, and this corruption shall put on incorruption, and shall be brought to stand before the bar of God, to be judged of him according to their works whether they be good or whether they be evil—if they be good, to the resurrection of endless life and happiness; and if they be evil, to the resurrection of endless damnation, being delivered up to the devil, who hath subjected them, which is damnation—having gone according to their own carnal wills and desires; having never called upon the Lord while the arms of mercy were extended towards them; for the arms of mercy were extended towards them, and they would not; they being warned of their iniquities and yet they would not depart from them; and they were commanded to repent and yet they would not repent.  (Mosiah 16: 10-12)

According to Abinadi’s definition, damnation consists of “being delivered up to the devil.”  Those who are damned are subject to the devil. Notice that Abinadi says that there is an endless damnation. There is also a damnation that ends.

Verily, verily, I say unto you, if a man marry a wife according to my word, and they are sealed by the Holy Spirit of promise, according to mine appointment, and he or she shall commit any sin or transgression of the new and everlasting covenant whatever, and all manner of blasphemies, and if they commit no murder wherein they shed innocent blood, yet they shall come forth in the first resurrection, and enter into their exaltation; but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of Satan unto the day of redemption, saith the Lord God.  (D&C 132: 26)

So, we see from this verse that it is possible to be delivered up to the devil for a time, and then be redeemed when repentance occurs.

Two types of damnation

This shows that there are two types of damnation: eternal damnation (that damnation that comes after the resurrection) and temporal damnation (that damnation that comes prior to the resurrection and which has an end prior to the resurrection.)  This is why the scriptures speak of two time frames of forgiveness: this world and the world to come.

But whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come. (D&C 84: 41)

And now, behold, I speak unto the church. Thou shalt not kill; and he that kills shall not have forgiveness in this world, nor in the world to come. (D&C 42: 18)

And we saw a vision of the sufferings of those with whom he made war and overcame, for thus came the voice of the Lord unto us: Thus saith the Lord concerning all those who know my power, and have been made partakers thereof, and suffered themselves through the power of the devil to be overcome, and to deny the truth and defy my power—they are they who are the sons of perdition, of whom I say that it had been better for them never to have been born; for they are vessels of wrath, doomed to suffer the wrath of God, with the devil and his angels in eternity; concerning whom I have said there is no forgiveness in this world nor in the world to come—having denied the Holy Spirit after having received it, and having denied the Only Begotten Son of the Father, having crucified him unto themselves and put him to an open shame.  (D&C 76: 30-35)

Those who do not have forgiveness in this world, but who receive forgiveness in the world to come are those who are temporally damned, meaning that they are delivered unto the buffetings of Satan until the day of their redemption.  They are subject to the devil in the mortal world or in the spirit world, being delivered up to him until the day that they finally have faith in Jesus and repent of their sins.  At that point, they are washed clean in the blood of the Lamb and are no longer damned.  In other words, at that point they no longer have a judgment with a guilty verdict and a punishment hanging over them, because mercy and forgiveness is extended to them and they become heirs of salvation.  This applies to all mankind who inherit any of the three glories.  None of these people will be among the “filthy still” because they will have accepted Christ and mercy will be applied to them.

Those who do not have forgiveness in this world, nor in the world to come are those who are eternally damned, meaning that they are delivered up to the devil, are in subjection to him and remain subjected to him, having no deliverance.  These are the sons of perdition.  (Remember the 2 Pet. 2: 3 Spanish scripture above, where condemnation was translated as perdition?)  These are the people who are cast into outer darkness, who inherit the kingdom of the devil.

Greater damnation, lesser damnation

Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. (Matt. 23: 14)

Which devour widows’ houses, and for a pretence make long prayers: these shall receive greater damnation. (Mark 12: 40)

Which devour widows’ houses, and for a shew make long prayers: the same shall receive greater damnation. (Luke 20: 47)

What is the greater damnation?  It is eternal damnation. What is the lesser damnation?  It is temporal damnation.

It is impossible to be saved and damned at the same time

Remember that I wrote above that condemnation requires that no mercy is applied?  It is a judgment of guilty with punishment executed upon the party.  Well, consider Jacob’s words:

Wherefore, he has given a law; and where there is no law given there is no punishment; and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the Holy One of Israel have claim upon them, because of the atonement; for they are delivered by the power of him.  (2 Ne. 9: 25)

By the same token, where there is mercy, there is no condemnation and where there is no condemnation, there is no punishment.  Speaking of the day of judgment (the last day), there is only one punishment or penalty affixed to the law: death.  The spiritual death that is the second death means dying as to things pertaining to righteousness, meaning that those who receive it are banished from the kingdom of God and cast into outer darkness, where the devil will eternally subject them (Abinadi’s definition of damnation).

None of the inhabitants of the three degrees of glory receive this punishment.  In fact, it is impossible for them to receive it because Satan will be cast out into outer darkness.  Once out of the kingdom of God, he cannot subject anyone in the kingdom of God to himself.  Only those cast out with him (the filthy still) can be subject to him.  So, the inhabitants of the three kingdoms will be free forever from the power and influence of Satan.

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.  For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.  (John 3: 16-18)

The above scripture shows that you are either saved or condemned (damned) based upon your acceptance of Christ.  It is one or the other, not both. If you do not accept Him now, you are condemned (damned) already (temporal damnation).  But once there is acceptance of Christ, there is salvation not damnation. This is why the inhabitants of the three glories are only spoken of as being saved.  There is not a single scripture that indicates that these people are eternally damned.  They may be temporally damned (for a time) but eventually they, too, will be redeemed and be heirs of salvation.

Mormonism is so much more excellent and merciful than apostate Christianity because the people they say are damned to hell, we say are saved in a kingdom of glory.  Unfortunately, we go awry of the pure doctrine of Christ by adopting the man-made precept found in the Bible Dictionary theory of damnation.

The misunderstood scripture

I believe the reason why people generally accept the Bible Dictionary model of damnation is due to a misunderstanding of D&C 132: 4-6.  Here are those verses, along with the comments I gave on them over at The Millenial Star blog:

For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory.  For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world.  And as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.  (D&C 132: 4-6)

And now my comments:

The 1828 Webster’s Dictionary definitions, which gave how these words were used in Joseph Smith’s time, are consistent with the usage of the word damned in the above quotes.

I will break it down for you:

For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory.

The key word here is “abide.” To “abide…that covenant” means “to endure or sustain” or “to bear or endure; to bear patiently” the covenant. You cannot abide a covenant without first entering the covenant, so the use of the word damned here refers to people who have entered the covenant and have not abided it, or, as the Lord states later in the same sentence, to people who have entered the covenant and then “reject” it. These people are damned. The verse does not refer to people who never enter the covenant.

Next, the following verse:

And as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.

The key here to understanding the verse are the words “he that receiveth a fulness thereof.” The Lord doesn’t say “he who would receive a fulness thereof,” but refers to people who already received a fulness thereof. These people must and shall abide the law or they shall be damned. In this particular verse, the damned people we are talking about have already entered the covenant and have received a fulness of the Lord’s glory, who then do not abide (or, in other words, they reject) the law. However, we are assured by the Lord that such people “shall abide the law,” so there is no danger of such being damned, because they will not reject it after receiving such a fulness.

However, those who enter the covenant and who have not yet received of this spoken fulness, who reject the covenant, are damned.

These verses, then, are explicitly referring to one type of damnation: that received by the sons of perdition (see verse 27) and not to merely not receiving exaltation (a stopping of progression.)

27 The blasphemy against the Holy Ghost, which shall not be forgiven in the world nor out of the world, is in that ye commit murder wherein ye shed innocent blood, and assent unto my death, after ye have received my new and everlasting covenant, saith the Lord God; and he that abideth not this law can in nowise enter into my glory, but shall be damned, saith the Lord.

My comments were meant to show that there is no need to invent another shade of meaning of the word damned to fit into these particular verses, as the normal shades of damned work just fine.  When the above scriptures are misunderstood to mean that “if you don’t enter the covenant, at all, you will miss out on the opportunity for exaltation,” then you must invent a new shade of meaning of the word damned, giving it the meaning of a “stopping or limiting of progress and privileges,” which is what LDS appear to have done.

Apparently, I am not the only one to come to this conclusion.  Another person commented on the same Millennial Star post, one Rob Osborn, and he essentially said the same thing:

As for defining “damnation”, in Joseph Smiths day he grew up with a protestant background and upbringing. In their day they used the word “damned” to mean “condemnation to hell”. I have done a lot of research on this noting how Joseph himself used the word outside of scriptural text. In every account I have run accross, Joseph uses it in the traditional protestant sense of condemnation to hell. To this day, that definition is what other Christian religions use. It is only our LDS religion that uses the word out of context. This is almost entirely due to a misunderstanding of the scriptural text. As has already been discusssed, section 132’s usage of the word “damned” literaly is used in the context of “condemantion to hell”. Verse 26 speaks of those who enter into the fulness and then perhaps sin in the new and everlasting covenant. It says they will be destroyed in the flesh and delivered over to the buffetings of Satan (in hell). This is the usage of “damned” in verses 4-6.

The three glories are not punishments; they are rewards

Only those who go into outer darkness receive punishment after the resurrection.

Wherefore, he saves all except them—they shall go away into everlasting punishment, which is endless punishment, which is eternal punishment, to reign with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment—  (D&C 76: 44)

So, if everyone else gets saved and receives a fulness of joy and endless happiness, why is everyone put into one of three glories?  Why not have one glory, instead of three?  Why do all the Telestials eventually receive a fulness of the Telestial glory, the Terrestrials a fulness of the Terrestrial glory and the Celestials a fulness of the Celestial glory, without being able “to go up a glory?”  If the assignment to a kingdom of glory is not a punishment for wicked deeds, but a reward, upon what principle is the reward based?

I will simply say that these questions and their answers have to do with the doctrine of the resurrection.  They could be explained with a review of D&C 76, D&C 88 and Alma 41, but I am done with expounding scripture for today.  This post is long enough already and I want to keep it on the topic of damnation and not delve into the mysteries of the resurrection.  However, I will say that assignments to one of the three glories has nothing to do with dishing out punishments.  None of the saved people long for something they could have had, but are eternally blissful, content, happy and joyful in their saved condition.  Assigning them to a kingdom of glory does not, and cannot, damn them.  I hope this post is sufficient to get that point across.  If there is still confusion, I will open it up further in the comments section.

I have listed above and hyper-linked all of the scriptures that mention damned and damnation. I invite everyone to read those verses again, with the information in this post fresh in your mind, and see if the scriptures are not more plainly unfolded to your view.

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The faith of God, part eleven: Why knowledge doesn’t save


Continued from part ten.

A new visitor (RWW) to this blog recently made the following comment:

I must take issue with your statement that “A man is not saved by knowledge. A man is saved by faith.” I am fairly new to your blog, so I may be misunderstanding your meaning, but taken at face value, I can’t agree with that. Faith is only a step toward the sure knowledge that truly saves. A man cannot be saved in ignorance, which is the lack of knowledge (not faith).

As I was planning for this installment on faith to address knowledge, it seems the best time and place to explain why knowledge doesn’t save us.

Joseph’s words

RWW was paraphrasing the Prophet’s words, found in D&C 131: 6. These are instructions by the Prophet, not revelations, nevertheless, they are true. Here is the direct quote: “It is impossible for a man to be saved in ignorance.”

This quote, though, is taken out of context. The full item of instruction is the following:

The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood. It is impossible for a man to be saved in ignorance. (D&C 131: 5-6)

In other words, the Prophet is saying that it is impossible to be permanently saved without knowing you are saved, as that knowledge is communicated by the Holy Ghost, which is what the more sure word of prophecy is, namely, a revelation from the Holy Ghost that you have overcome the world and thus are permanently saved. Therefore, in regards to permanent salvation (overcoming the world), if you don’t know if you are permanently saved, meaning you are ignorant of whether you have received the more sure word of prophecy, it means that you still haven’t overcome the world, or you still haven’t been permanently saved. (I may have to dedicate an entire post to the more sure word of prophecy, but hopefully I have sufficiently explained the principle.)

The important thing to understand is that both of these verses are speaking of the more sure word of prophecy and not of being saved by knowledge. Joseph wasn’t saying that it is knowledge that saves, but that knowledge of salvation comes with salvation, therefore it is impossible to be saved in ignorance.

Knowledge has no power to save

Returning to that exceptional sermon on faith, we find Alma also explaining the futility of knowledge to save.

Therefore, blessed are they who humble themselves without being compelled to be humble; or rather, in other words, blessed is he that believeth in the word of God, and is baptized without stubbornness of heart, yea, without being brought to know the word, or even compelled to know, before they will believe. Yea, there are many who do say: If thou wilt show unto us a sign from heaven, then we shall know of a surety; then we shall believe. Now I ask, is this faith? Behold, I say unto you, Nay; for if a man knoweth a thing he hath no cause to believe, for he knoweth it. (Alma 32: 16-18 )

If it was knowledge that saved, a sign from heaven would be enough. The Lord could send angels to all of his children, giving them knowledge of him and his kingdom and we would all be saved. Yet, Alma stresses the importance of belief and faith, even in the face of knowledge. Why? Because it is faith that saves.

If knowledge saved, who cares whether you believe or not, whether you have faith or not? Armed with knowledge, sufficient and of the right type, you’d be saved, right? Yet, Alma explains that “if a man knoweth a thing he hath no cause to believe, for he knoweth it.” Alma is explaining that knowledge gained by means other than faith ruins, or does not generate, faith in the individual and that faith is really, really important. What is so important about faith that God doesn’t just reveal himself to all the world once and for all, giving them the knowledge of him that “supposedly” saves? It is namely that faith alone saves us and if he were to do that, we would possess knowledge, having no means to obtain faith unto salvation.

Lucifer, the light-bearer, the champion of borrowed knowledge

Any study of the occult will bring up that Lucifer, the bearer of light, is all about knowledge. Lucifer (Satan) gives occult (hidden) knowledge (science) without faith. As he has no faith, he has no faith to give. Yet, Satan has knowledge, lots of it and those who worship him on earth are seekers of knowledge, not of faith. They look for signs and wonders and cold hard facts that they can see with their own two eyes.

All of the Luciferian knowledge, though, is borrowed. It doesn’t come from the heart of man, as there is no planted faith to produce it. As such, those who seek knowledge to the exclusion of faith are doomed to hell, as Satan always abandons all his servants, leaving them in darkness and despair.

Faith alone saves

One of the Mormon blogs had a post a couple of years back about Atonement Theories and proposed a list of questions that needed to be answered by any new theory that was drawn up. One of those questions was: “How was the atonement efficacious before it was performed?” The question presupposed that it was the Atonement that saved us. But the author did not understand that it is not the Atonement that saves us, it is faith that saves us.

And I will tell you of the wrestle which I had before God, before I received a remission of my sins. Behold, I went to hunt beasts in the forests; and the words which I had often heard my father speak concerning eternal life, and the joy of the saints, sunk deep into my heart. And my soul hungered; and I kneeled down before my Maker, and I cried unto him in mighty prayer and supplication for mine own soul; and all the day long did I cry unto him; yea, and when the night came I did still raise my voice high that it reached the heavens. And there came a voice unto me, saying: Enos, thy sins are forgiven thee, and thou shalt be blessed. And I, Enos, knew that God could not lie; wherefore, my guilt was swept away. And I said: Lord, how is it done? And he said unto me: Because of thy faith in Christ, whom thou hast never before heard nor seen. And many years pass away before he shall manifest himself in the flesh; wherefore, go to, thy faith hath made thee whole. (Enos 1: 2-8 )

It is the Atonement that allows us to have faith unto salvation and it is faith unto salvation that saves us. The Lord’s words in this scripture are crystal clear. However, as we are conditioned to interpret Joseph’s words to mean that we are saved by knowledge, when LDS read the above words in the Book of Mormon, they look beyond the mark and invent theories to explain away the doctrine of salvation by faith. The reason why many LDS choke on this doctrine is that they don’t understand what faith is.

Additionally, if one does not understand what faith is, he cannot understand what knowledge is. The end result is a guessing game, each one inventing a theory or fantasizing about how it all works, instead of just taking the scriptures as they are written and believing them to say what they mean and mean what they say.

Knowledge and faith are two parts of the same thing

Alma explains in chapter 32 that the seed of faith is the word of God and that when planted by belief in the heart of man it begins to grow due to the action of the Holy Spirit. As it grows, we can know that the seed is good and by not laying aside our faith and belief, it will continue to grow. Alma then explains that the seed of faith eventually grows into a fruit tree, called the tree of life, which twice he states is a “a tree springing up [in you] unto everlasting life” (Alma 32: 41; 33: 23.) Therefore, it is the entire, mature tree of faith grown in you—seed, roots, trunk, branches, leaves and fruit—that grants eternal life, and not just one part of it.

Now, Jesus, on the other side of the world and at another time, explained in his intercessory prayer to the Father that “this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17: 3.) Notice that Jesus did not say, “this is life eternal, knowing (or to know) thee the only true God, and Jesus Christ, whom thou has sent.” Instead, he used the words “that they might know.” This indicates that Jesus is not referring to the fruit of the tree of faith, which is knowledge, even the knowledge that one is like God, possessing all of his attributes in perfection, for the only way to know God is to be like him, but is referring to the entire tree of faith, including the fruit (knowledge.)

Again, knowledge alone does not grant salvation. The fruit (knowledge) cannot come from another tree, it must come from a tree of life planted in your heart. It must be your tree, planted by the good sower (Christ), who plants individual trees in every heart of man that allows him to. It is these trees of faith that produce the fruit (knowledge) that you have obtained (eternal) life.

There is an expression in the church (though not in the scriptures) that “no one can endure on borrowed light.” The expression is a truism. Everything borrowed must eventually be returned. This is why if you cannot produce knowledge (fruit) yourself through a tree of faith planted in your heart, you will fall.

Once a person understands that faith and knowledge are part of the same organism (the tree of life), it becomes easy to see why the scriptures stress faith and faith alone to obtain all other things, including knowledge.

There are different trees

Just as there is a tree of life (faith) that can be planted and grown in one’s heart, there are other plants that can also grow there: the tares. Only the tree of faith, planted in one’s heart, sustains life in the kingdom of God. All other trees or plants will eventually be cut down and cast into the fire (the lake of fire and brimstone.) It is not, though, that you are cast out forcibly, as these scriptures are also written more express, to work upon our hearts, but that you possess no power (agency) to remain in the kingdom. Only the tree of faith grants agency.

Knowledge alone cannot keep you in the created universe. You need a tree of faith, planted in your heart. This is why Satan and his angels (and all the sons of perdition), despite their immense knowledge of the created universe, having never gone through a veil of forgetfulness, will not be able to keep themselves within the confines of the created universe and will go into outer darkness. They have no faith and thus have no agency and thus they cannot save themselves.

God is saved

As all who believe in God will concede that God is saved, and as the scriptures indicate that salvation comes only through faith, this is a further evidence that God possesses faith.

Next Faith of God article: The faith of God, part twelve: Truth

Previous Faith of God article: The faith of God, part ten: the relationship of faith to agency (power)

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Scriptural Discussion #10: Faith—Living By, Better Than Living By Knowledge


FAITH—LIVING BY, BETTER THAN LIVING BY KNOWLEDGE

Alma said, “And now, because ye are compelled to be humble blessed are ye; for a man sometimes, if he is compelled to be humble, seeketh repentance; and now surely, whosoever repenteth shall find mercy; and he that findeth mercy and endureth to the end the same shall be saved. And now, as I said unto you, that because ye were compelled to be humble ye were blessed, do ye not suppose that they are more blessed who truly humble themselves because of the word? Yea, he that truly humbleth himself, and repenteth of his sins, and endureth to the end, the same shall be blessed—yea, much more blessed than they who are compelled to be humble because of their exceeding poverty. Therefore, blessed are they who humble themselves without being compelled to be humble; or rather, in other words, blessed is he that believeth in the word of God, and is baptized without stubbornness of heart, yea, without being brought to know the word, or even compelled to know, before they will believe.” (Alma 32: 13-16)

Jesus said, “And it came to pass that when Jesus had spoken these words unto Nephi, and to those who had been called, (now the number of them who had been called, and received power and authority to baptize, was twelve) and behold, he stretched forth his hand unto the multitude, and cried unto them, saying: Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen from among you to minister unto you, and to be your servants; and unto them I have given power that they may baptize you with water; and after that ye are baptized with water, behold, I will baptize you with fire and with the Holy Ghost; therefore blessed are ye if ye shall believe in me and be baptized, after that ye have seen me and know that I am. And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am. Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins.” (3 Nephi 12:1-2)

Discuss.

Next Scriptural Discussion: #11 GIFTS AND POWERS OF THE SPIRIT—DEFINED AS GOOD WORKS

Previous Scriptural Discussion: #9 EQUALITY

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