The sections for this week include 101, 103, 105. We are talking about the 1833 expulsion of the Saints from Jackson County, Missouri and Zion's Camp. For a primer in the expulsion from Jackson County here are the basics from the chapter in the Institute Manual.
The title for the lesson comes from section 101 verse 3. The Saints in Jackson County were being pushed from their homes--sometimes violently. Joseph, at home in Kirtland, had only heard bits and pieces of what was occurring in Missouri. As section 101 makes clear, the citizens of Missouri (indefinitely called the mob) were at fault, but so were the Saints in Jackson County. Verses 6-8 tell us of some of the ways the Saints were at fault. Elder Maxwell taught of three sources of adversity: our own sins, the sins of others, and the state of a fallen world. Whatever the source of the adversity, we have a possibility to learn and grow from the situation. This situation would test them and try them and their reaction was all important. Joseph wrote this as a letter to the Saints, not to harp on their faults, but to give them peace. Though they had lost Zion, all was in the Lord's hands.
For me, this week is all about how we react to adversity and how we endure. What does it mean to be "chastened and tried, even as Abraham?" What is an Abrahamic sacrifice? What could be your Abrahamic sacrifice?
Section 103 verse 22 is the call for Zion's Camp. The Saints were to walk to Jackson County, Missouri (about 900 miles) to try and help their brothers and sisters. Several volunteered in the High Council as Joseph read the revelation, yet the Lord said they needed at least 100 (and no more than 500). Missionaries were sent out among the Saints to recruit more of the Saints to help.
Tom Alexander had written one of my favorite articles on Zion's camp here. Parley P. Pratt went to Richland, New York as he searched for more Saints to join Zion's Camp. There he met recent convert Wilford Woodruff who quickly decided to join Zion's Camp and how it changed his life quite completely. Alexander briefly compares the different trajectory of Wilford's brother Azmon (the Woodruffs have some crazy names), who chose not to go.
Zion's Camp was not just made up of men, here Andrea Radke Moss writes about the contributions and experiences of the women and children of Zion's Camp. Hyrum Smith and Lyman Wight went to Pontiac, Michigan to find volunteers. Craig Manscill writes about their journey here.
Joseph received the revelation in Section 105 on the banks of the Fishing River in Missouri. The Fishing River is a tributary of the Missouri River--the Missouri River is the northern border of Jackson County (eastern Kansas City and modern-day Independence). Zion's Camp had walked the 900 miles to get there and then in verse 13 the Lord says--Wait, don't fight. I'll fight your battles for you. Not fighting once they got there was perhaps as difficult as the decision to go in the first place.
Our end goals are not always the Lord's end goals. Sometimes He tells us to turn around and go home and trust that He will take care of things. Again, it is our reaction that matters.
Sunday, July 14, 2013
Thursday, July 11, 2013
Lesson 26 - "Go Ye Unto All the World, and Preach My Gospel"
This week we return to missionary work. 42:6 and 88:81 are the two verses of focus from the lesson, but we will also talk about declension--apostasy in Kirtland. The lesson also includes the Lord's instructions to the first quorum of the Twelve in Section 112:12-34.
There are a wide variety of options to talk about the restored gospel being preached around the world.
We talked about missionary work previously here. The post links to "Testimony and Exhortation Among Early Mormon Women" and a biographical piece on Rebecca Swain Williams, focusing on her lifelong attempt to share the gospel with her father. Here is the fantastic letter from Rebecca to her father mentioned in the Ensign article. Official missionaries are never the only ones doing missionary work.
BYU Studies offers the seminal book on the mission of the apostles to Great Britain in the late 1830s and 1840s--Men with a Mission--here. The lesson in the manual has some good 19th century examples.
Some of the earliest female participation in LDS General Conference included returned missionaries in the early 20th century. Read their talks here and here and here.
BYU Studies has likewise done some great work on the gospel being spread throughout the world in the twentieth century into the twenty-first century. Steve Harper has a fantastic article on Mongolia here. A US Ambassador said Mongolia is 99% Buddhist and 1% Mormon. There is a little hyperbole there (it is .1%), but really interesting. There are also articles on Taiwan, Bulgaria, and Russia.
The transformation of the church during the 1837-1838 period should be its own lesson. 10-15% of church membership was lost between 1837 and 1838. Church leadership had a dramatic turnover losing 2 members of the First Presidency, 6-8 members of the first Quorum of the 12, the Presidency at Far West, all Three Witnesses, and 3 of the Eight Witnesses. Here are a few of W.W.Phelps' letters during this period (he was one of those who left during this period--he later returned in Nauvoo). For a long time the focus of this period was considered to be based in the failure of the church's bank - the Kirtland Safety Society. Read the classic revision of our understanding of this period here. Those most involved in the rejection of Joseph Smith and the church structure he established were not those who lost the most with the failure of the bank. More influential were ideals about democracy and fears of Joseph Smith becoming a sovereign. Oliver's brother Warren published the following in the Messenger and Advocate in July 1837: “If we give all our privileges to one man, we virtually give him our money and our liberties, and make him a monarch, absolute and despotic, and ourselves abject slaves or fawning sycophants. If we grant privileges and monopolies to a few, they always continue to undermine the fundamental principles of freedom, and sooner or later, convert the purest and most liberal form of Government into the rankest aristocracy. These, we conceive, are matters of history, matters of fact and cannot be controverted. Well may be said, if we thus barter away our liberties we are unworthy of them.” William McLellin wrote that church leaders were guilty of “grasping like the Popes of Rome, both the temporal and spiritual powers of the Church.” Many of the outside critiques of Mormonism sounded very similar, being called a Pope is never a good thing in early 19th century America. This was a critical moment to see if the fledging church would survive.
There are a wide variety of options to talk about the restored gospel being preached around the world.
We talked about missionary work previously here. The post links to "Testimony and Exhortation Among Early Mormon Women" and a biographical piece on Rebecca Swain Williams, focusing on her lifelong attempt to share the gospel with her father. Here is the fantastic letter from Rebecca to her father mentioned in the Ensign article. Official missionaries are never the only ones doing missionary work.
BYU Studies offers the seminal book on the mission of the apostles to Great Britain in the late 1830s and 1840s--Men with a Mission--here. The lesson in the manual has some good 19th century examples.
Some of the earliest female participation in LDS General Conference included returned missionaries in the early 20th century. Read their talks here and here and here.
BYU Studies has likewise done some great work on the gospel being spread throughout the world in the twentieth century into the twenty-first century. Steve Harper has a fantastic article on Mongolia here. A US Ambassador said Mongolia is 99% Buddhist and 1% Mormon. There is a little hyperbole there (it is .1%), but really interesting. There are also articles on Taiwan, Bulgaria, and Russia.
The transformation of the church during the 1837-1838 period should be its own lesson. 10-15% of church membership was lost between 1837 and 1838. Church leadership had a dramatic turnover losing 2 members of the First Presidency, 6-8 members of the first Quorum of the 12, the Presidency at Far West, all Three Witnesses, and 3 of the Eight Witnesses. Here are a few of W.W.Phelps' letters during this period (he was one of those who left during this period--he later returned in Nauvoo). For a long time the focus of this period was considered to be based in the failure of the church's bank - the Kirtland Safety Society. Read the classic revision of our understanding of this period here. Those most involved in the rejection of Joseph Smith and the church structure he established were not those who lost the most with the failure of the bank. More influential were ideals about democracy and fears of Joseph Smith becoming a sovereign. Oliver's brother Warren published the following in the Messenger and Advocate in July 1837: “If we give all our privileges to one man, we virtually give him our money and our liberties, and make him a monarch, absolute and despotic, and ourselves abject slaves or fawning sycophants. If we grant privileges and monopolies to a few, they always continue to undermine the fundamental principles of freedom, and sooner or later, convert the purest and most liberal form of Government into the rankest aristocracy. These, we conceive, are matters of history, matters of fact and cannot be controverted. Well may be said, if we thus barter away our liberties we are unworthy of them.” William McLellin wrote that church leaders were guilty of “grasping like the Popes of Rome, both the temporal and spiritual powers of the Church.” Many of the outside critiques of Mormonism sounded very similar, being called a Pope is never a good thing in early 19th century America. This was a critical moment to see if the fledging church would survive.
Tuesday, July 2, 2013
Lesson 25 - Priesthood: "The Power of Godliness"
Doctrine and Covenants 84 (all of it) and 121:34-46 with 107 as a supplement.
To talk about "the power of godliness" I think we need to try to think about priesthood as an all encompassing power essential for all of us, rather than merely focusing on specific offices as such (though 107 gives a good run down of specific offices and an outline of administration). I will spend most of our time with a close reading of section 84 and those verses from 121.
The priesthood keys and knowledge of priesthood offices were restored over time. The manual gives a sufficient list as a reminder:
Aaronic Priesthood: 15 May 1829 (D&C 13)
Melchizedek Priesthood: May or June 1829 [or ???] (D&C 128:20) [Be reminded of our discussion here.]
This structure and responsibilities can change over time through revelation. We will not spend any significant amount of time on the actual offices of the priesthood in my class, but more on to the oath and covenant of the priesthood and ordinances and their relationship to a knowledge of God.
Section 84:33-44 outlines the oath and covenant of the priesthood. Be specific in thinking about the covenants made by individuals and promises God makes to those individuals.
Section 121 points again to the tension between a democratic and hierarchical model, but clearly reminds us that despite a hierarchy of priesthood offices and what some ill-informed individuals may think, priesthood power is not dependent on an office, but on righteous motives.
Is there a difference between the possibilities of a priesthood holder and one able to receive priesthood covenants--crowned with temple ordinances? Joseph Fielding Smith taught "the blessings of the priesthood are not confined to men alone. These blessings are poured out upon all the faithful women of the Church....The Lord offers to his daughters every spiritual gift and blessing that can be obtained by his sons." (Here. CR April 1970, 59. The following conference he specifically talked of the oath and covenant here.) The ultimate covenant that the Lord makes with us is that if we are faithful we will receive "all [that] the Father hath." (84:38) Sounds a lot like 76:55 and those who inherit celestial glory "are they into whose hands the Father has given all things." Compare these qualifications and promises of the oath and covenants of the priesthood with the characteristics outlined for those who receive celestial glory. Is there a difference? How do they work together?
As Joseph taught the women of the Nauvoo Relief Society in 1842 he said "he was going to make of this Society a kingdom of priests as in Enoch's day--as in Paul's day" (here 30 March 1842, Eliza R. Snow Minutes). Turning to more inclusive language--a kingdom of priests and priestesses. (He was speaking to the Relief Society, though there were a few men there, they were not members of the Society. And just after this he has the men leave so he can teach the women.) The Society was to "move according to the ancient Priesthood."
In the April 28th meeting, Joseph taught of the importance of purifying oneself (not being self-righteous and finding motes in other's eyes) and then "if you live up to your privileges the angels cannot be restrain'd from being your associates." I see a lot of similarities between this and section 121. He taught, the "church is not now organiz'd in its proper order, and cannot be until the Temple is completed." He turned the key "to" the women "in the name of God" and he declared "this Society shall rejoice and knowledge and intelligence shall flow down from this time--this is the beginning of better days." (Here 28 April 1842.) Do we rejoice? Do we feel knowledge and intelligence flowing?
Just days later (at the beginning of May), Joseph introduced the temple endowment in his Red Brick Store in Nauvoo. Like his teachings to the women of the Nauvoo Relief Society, he introduced the temple endowment to small groups expecting them to share their knowledge and teach others after his death. The temple enabled "the proper order."
To talk about "the power of godliness" I think we need to try to think about priesthood as an all encompassing power essential for all of us, rather than merely focusing on specific offices as such (though 107 gives a good run down of specific offices and an outline of administration). I will spend most of our time with a close reading of section 84 and those verses from 121.
The priesthood keys and knowledge of priesthood offices were restored over time. The manual gives a sufficient list as a reminder:
Aaronic Priesthood: 15 May 1829 (D&C 13)
Melchizedek Priesthood: May or June 1829 [or ???] (D&C 128:20) [Be reminded of our discussion here.]
Apostles, elders, priests, teachers, and deacons: April 1830 (D&C 20:38–60)
Bishop: 4 February 1831 (D&C 41:9–10
High priests: June 1831 (heading to D&C 52)
First Presidency: 1832–33 (D&C 81; 90)
Patriarch: 18 December 1833 (Teachings of the Prophet Joseph Smith [1976], 38–39)
High council: 17 February 1834 (D&C 102)
Quorum of the Twelve Apostles: 1835 (D&C 107:23–24)
Seventies: 1835 (D&C 107:25)
First Quorum of the Seventy: 1835 (D&C 107:26, 93–97)
Bishop: 4 February 1831 (D&C 41:9–10
High priests: June 1831 (heading to D&C 52)
First Presidency: 1832–33 (D&C 81; 90)
Patriarch: 18 December 1833 (Teachings of the Prophet Joseph Smith [1976], 38–39)
High council: 17 February 1834 (D&C 102)
Quorum of the Twelve Apostles: 1835 (D&C 107:23–24)
Seventies: 1835 (D&C 107:25)
First Quorum of the Seventy: 1835 (D&C 107:26, 93–97)
This structure and responsibilities can change over time through revelation. We will not spend any significant amount of time on the actual offices of the priesthood in my class, but more on to the oath and covenant of the priesthood and ordinances and their relationship to a knowledge of God.
Section 84:33-44 outlines the oath and covenant of the priesthood. Be specific in thinking about the covenants made by individuals and promises God makes to those individuals.
Section 121 points again to the tension between a democratic and hierarchical model, but clearly reminds us that despite a hierarchy of priesthood offices and what some ill-informed individuals may think, priesthood power is not dependent on an office, but on righteous motives.
Is there a difference between the possibilities of a priesthood holder and one able to receive priesthood covenants--crowned with temple ordinances? Joseph Fielding Smith taught "the blessings of the priesthood are not confined to men alone. These blessings are poured out upon all the faithful women of the Church....The Lord offers to his daughters every spiritual gift and blessing that can be obtained by his sons." (Here. CR April 1970, 59. The following conference he specifically talked of the oath and covenant here.) The ultimate covenant that the Lord makes with us is that if we are faithful we will receive "all [that] the Father hath." (84:38) Sounds a lot like 76:55 and those who inherit celestial glory "are they into whose hands the Father has given all things." Compare these qualifications and promises of the oath and covenants of the priesthood with the characteristics outlined for those who receive celestial glory. Is there a difference? How do they work together?
As Joseph taught the women of the Nauvoo Relief Society in 1842 he said "he was going to make of this Society a kingdom of priests as in Enoch's day--as in Paul's day" (here 30 March 1842, Eliza R. Snow Minutes). Turning to more inclusive language--a kingdom of priests and priestesses. (He was speaking to the Relief Society, though there were a few men there, they were not members of the Society. And just after this he has the men leave so he can teach the women.) The Society was to "move according to the ancient Priesthood."
In the April 28th meeting, Joseph taught of the importance of purifying oneself (not being self-righteous and finding motes in other's eyes) and then "if you live up to your privileges the angels cannot be restrain'd from being your associates." I see a lot of similarities between this and section 121. He taught, the "church is not now organiz'd in its proper order, and cannot be until the Temple is completed." He turned the key "to" the women "in the name of God" and he declared "this Society shall rejoice and knowledge and intelligence shall flow down from this time--this is the beginning of better days." (Here 28 April 1842.) Do we rejoice? Do we feel knowledge and intelligence flowing?
Just days later (at the beginning of May), Joseph introduced the temple endowment in his Red Brick Store in Nauvoo. Like his teachings to the women of the Nauvoo Relief Society, he introduced the temple endowment to small groups expecting them to share their knowledge and teach others after his death. The temple enabled "the proper order."
Verse 20-21 of section 84 teaches "in the ordinances thereof, the power of godliness is manifest. And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest until men in the flesh." Ordinances and the priesthood power that enables those ordinances are vital. Elder David E. Sorenson taught “each ordinance is calculated to reveal to
us something about Christ and our relationship to God.” (Here CR
Oct
98.) Making covenants with God through priesthood ordinances are critical to learn about godliness--godlikeness or to live the godly life. Ordinances teach us how to gain those attributes as we willingly commit ourselves to the Lord by making and keeping covenants. Think about the role of the knowledge of God and how we learn about God's characteristics, perfections, and attributes. For me, the temple is central.
Moses wanted to bring the Children of Israel up the mountain, yet they were happy hanging out at the base of the mountain with a god they could see and touch--avoiding the risk of thunder and lightening climbing up the mountain with Moses. They wouldn't come up, so Moses returned down to them and they lost that opportunity to enter into the rest of the Lord. (84:23-25.) Where are we? On the flat plain or struggling up to the mountain of the Lord and taking advantage of an opportunity to enter into His rest?
Tuesday, June 25, 2013
Lesson 24 - "Be Not Deceived, but Continue in Steadfastness"
Doctrine and Covenants 26; 28; 43:1-7; 50; 52:14-19. I think much of the first 50 sections of the Doctrine and Covenants is really all about distinguishing the Spirit and not being deceived. While most of the Saints converted in the 1830s came from a particular religious milieu, there were a lot of ideas floating around at the time and the early Saints had to decide while ideas they would keep and which ones they would abandon and learn how the Lord would speak to them individually.
Historian Nathan Hatch has called this period in the early nineteenth century the democratization of American Christianity and many different churches of the time patterned their operations after elements of the new American republic. Revelation was one of those concepts that many of the early Saints thought about democratically. In late summer 1830 Hiram Page, one of the eight witnesses and brother-in-law to the Whitmer's, began to receive revelations through a stone. According to Newell Knight, he "had quite a roll of papers full of these revelations." Some of us might jump to say--he was using a stone clearly that was wrong, but Joseph found a seer stone found in 1832 and used his seer stone at times to translate the Book of Mormon. The pattern was there. Many of the Whitmers and Oliver Cowdery believed Page's revelations "concerning the the upbuilding of Zion the order of the Church and so forth." The revelation Joseph receives clearly distinguished between revelation for the church as a whole and individual revelation.
The principle of prophetic revelation is established with 21:5 "For his [Joseph's] word ye shall receive, as if from mine own mouth." Section 28 explicitly clarifies that principle with verse 2: "No one shall be appointed to receive commandments and revelations in this church excepting my servant Joseph Smith, Jun., for he receiveth them even as Moses." Joseph was a modern-day Moses with "keys of the mysteries, and the revelations which are sealed." And the revelation was given to this Moses's Aaron, Oliver. Hiram was Oliver's brother-in-law and he too had believed his revelations. The Lord explains the principle to Oliver (and then calls him on a mission to "the Lamanites" and talks of the location of Zion for the first time "on the boorders by the Lamanites") and gives him the task of taking his "brother, Hiram Page, between him and thee alone, and tell him that those things which he hath written from that stone are not of me, and that Satan deceiveth him" (28:11).
To Hiram Page's credit we don't hear about this anymore. His stone was likely destroyed--pulverized to dust--despite reports of stones assumed linked to him in present-day. (Here we have a good analysis from Jared Tamez of why these reports of stones are problematic.) The revelation recorded in section 43 demonstrates that there wasn't likely widespread knowledge of the Page event, because the Lord has to teach the principle yet again. (Here Jeff Cannon gives some of this context.)
In early 1831 Kirtland, there are all sorts of interesting occurrences some of which we talked about here with Section 46. John Whitmer wrote about Mrs. Laura Hubble in his history; she "professed to be a prophetess of the Lord, and professed to have many revelations, and knew the Book of Mormon was true, and that she should be a teacher in the Church of Christ. She appeared to be very sanctimonious and deceived some who were not able to detect her in her hypocrisy; others, however, had the spirit of discernment and her follies and abominations were manifest.” She was the thirty-two year old sister of Edson Fuller, one of the young missionaries caught up in some of the crazy spiritual manifestations in Kirtland. (If you need a reminder of this see here.) Again the Saints had to be taught and again this was difficult for some. The following December Mormon defector Ezra Booth wrote the “barbed arrow which she left in the hearts of some, is not yet eradicated.”
Stephen Robinson once remarked that our (the Saints of the Restoration) problem is listening to alternate voices, just as the children of Israel struggled with idols. I think we have all sorts of issues, but this clearly remains difficult. As you study the scriptures with this lesson think about what directions we're given through revelation to not be deceived.
Common consent is part of this. 26:2 and 28:13 establish the principle. We participate in the principle of common consent every time we raise our right hand and sustain a person in a calling or sustain a new revelation--though we haven't done that for a long time. I won't go into this at length, but a few quotes to think about:
Historian Nathan Hatch has called this period in the early nineteenth century the democratization of American Christianity and many different churches of the time patterned their operations after elements of the new American republic. Revelation was one of those concepts that many of the early Saints thought about democratically. In late summer 1830 Hiram Page, one of the eight witnesses and brother-in-law to the Whitmer's, began to receive revelations through a stone. According to Newell Knight, he "had quite a roll of papers full of these revelations." Some of us might jump to say--he was using a stone clearly that was wrong, but Joseph found a seer stone found in 1832 and used his seer stone at times to translate the Book of Mormon. The pattern was there. Many of the Whitmers and Oliver Cowdery believed Page's revelations "concerning the the upbuilding of Zion the order of the Church and so forth." The revelation Joseph receives clearly distinguished between revelation for the church as a whole and individual revelation.
The principle of prophetic revelation is established with 21:5 "For his [Joseph's] word ye shall receive, as if from mine own mouth." Section 28 explicitly clarifies that principle with verse 2: "No one shall be appointed to receive commandments and revelations in this church excepting my servant Joseph Smith, Jun., for he receiveth them even as Moses." Joseph was a modern-day Moses with "keys of the mysteries, and the revelations which are sealed." And the revelation was given to this Moses's Aaron, Oliver. Hiram was Oliver's brother-in-law and he too had believed his revelations. The Lord explains the principle to Oliver (and then calls him on a mission to "the Lamanites" and talks of the location of Zion for the first time "on the boorders by the Lamanites") and gives him the task of taking his "brother, Hiram Page, between him and thee alone, and tell him that those things which he hath written from that stone are not of me, and that Satan deceiveth him" (28:11).
To Hiram Page's credit we don't hear about this anymore. His stone was likely destroyed--pulverized to dust--despite reports of stones assumed linked to him in present-day. (Here we have a good analysis from Jared Tamez of why these reports of stones are problematic.) The revelation recorded in section 43 demonstrates that there wasn't likely widespread knowledge of the Page event, because the Lord has to teach the principle yet again. (Here Jeff Cannon gives some of this context.)
In early 1831 Kirtland, there are all sorts of interesting occurrences some of which we talked about here with Section 46. John Whitmer wrote about Mrs. Laura Hubble in his history; she "professed to be a prophetess of the Lord, and professed to have many revelations, and knew the Book of Mormon was true, and that she should be a teacher in the Church of Christ. She appeared to be very sanctimonious and deceived some who were not able to detect her in her hypocrisy; others, however, had the spirit of discernment and her follies and abominations were manifest.” She was the thirty-two year old sister of Edson Fuller, one of the young missionaries caught up in some of the crazy spiritual manifestations in Kirtland. (If you need a reminder of this see here.) Again the Saints had to be taught and again this was difficult for some. The following December Mormon defector Ezra Booth wrote the “barbed arrow which she left in the hearts of some, is not yet eradicated.”
Stephen Robinson once remarked that our (the Saints of the Restoration) problem is listening to alternate voices, just as the children of Israel struggled with idols. I think we have all sorts of issues, but this clearly remains difficult. As you study the scriptures with this lesson think about what directions we're given through revelation to not be deceived.
Common consent is part of this. 26:2 and 28:13 establish the principle. We participate in the principle of common consent every time we raise our right hand and sustain a person in a calling or sustain a new revelation--though we haven't done that for a long time. I won't go into this at length, but a few quotes to think about:
“It is clear that the sustaining vote by the people is not, as is not to
be regarded as, a mere matter of form, but on the contrary a
matter of the last gravity.”
-J. Reuben Clark, Jr., CR, April 1940, 72.
“[God’s ways] are not based on social or political considerations. They cannot be changed. No pressure, no protest, no legislation can
alter them.”
Boyd K. Packer, Ensign, November 1993, 22.
“Negative votes are for reasons of wrongdoing or
transgression that, if unresolved, would disqualify the individual.”
Joseph Fielding Smith Doctrines of Salvation 3:123-124.
“When you vote affirmatively you make a solemn covenant with the Lord…”
“…sustain, that is give your full support, without equivocation or
reservation to the officer for whom you vote.”
Harold B. Lee, CR, April 1970, 103.
“…if I understand the obligation I assumed when I raised my hand—that we
will stand behind him; we will pray for him [or her]; we will defend his [or her] good name,
and we will strive to carry out his [or her] instructions as the Lord shall
direct him to offer them to us while [she or] he remains in that position.”
George Albert Smith, CR, April 1919, 40.
“The voice of the people is the voice of God.” [Quoting the OT and Moses and the children of Israel was a common rallying cry of many 19th century democratic denominations. JT here explains:]
“Then it was the voice of God and the voice of the people; or, in other
words, the voice of the people assenting to
the voice of God.”
John Taylor, Journal of Discourses, 19:120.
Thursday, June 20, 2013
Lesson 23 - "Seek Learning, Even by Study and also by Faith."
Please forgive my tardiness this week. It is due in part to my holiday, and in part to the fact that I've had a difficult time deciding what to focus on this week.
The list of scriptures for the week is quite good, but would be better if we not only examined these scriptures on their own, but likewise in their context. Section 6:7 (to Oliver); 11:21-22 (to Hyrum - O if all missionaries and all of us has such enthusiasm and desire to preach--but Hyrum could not preach what he did not know); 19:23 (in this great declaration of the atonement to Martin Harris Christ testifies that peace comes through learning about Him); 90:15 (this revelation establishes the First Presidency and outlines the essential function of learning in leadership); 130:18-19 & 131:6 (part of a smattering of things Joseph taught in Spring 1843--ok I've never entirely focused on this context); and 136:32-33 (Brigham's only canonized revelation again reminding us that ignorance is never bliss in the long run).
Kirtland was a place of learning for the Saints of all kinds. There was specific spiritual learning as they prepared for the temple and they were given the instruction to learn the things of the secular world--"of things both in heaven and in the earth." This included a variety of schools for the Young Ladies, for Geography, for children, and more. Clearly we have to read with a critical eye if we are to find "the best books." We have to take time if we are to "study and learn, and become acquainted with all good books, and with languages, tongues, and people." Moreover, we are commanded to teach one another "diligently." I would argue that we cannot teach one another through casual superficial relationships.
88:76-80 This section is known as the Olive Leaf - a message of peace to the Saints and calls on the Saints to establish the School of the Prophets in Kirtland. Read Richard Bushman's assessment of Section 88:
“The practical point of the ‘Olive Leaf’ revelation of December 1832 was the organization of a school for training the elders for the next spring’s missionary work. They were to study doctrine, history, politics, and more, in classes with instructors and books. Besides suggesting a curriculum and school regulations, the revelation set the school in a broad framework of history and meta- physics that focused the powers of heaven on the elders at their studies.
“The school has been represented as an early adult education effort, but the name ‘the School of the Prophets’ indicated a higher purpose. By alluding to the bands of prophets who received instruction under Samuel, Elijah, and Elisha, it implied preparation for a holy work. Missionaries had been going into the field without instruction; in the school, they were to teach one another the ‘doctrine of the kingdom,’ and virtually everything else—‘things both in heaven, and in earth, and under the earth; things which have been; things which are; things which must shortly come to pass.’ They were to study ‘lan- guages, tongues and people’ and ‘wars and the perplexities of the nations.’ There seems to have been no limit on the knowledge needed to take the Gospel to the ends of the earth.
“Little was said about engaging a teacher. The pupils were to instruct one another, pooling their knowledge, taking care that only ‘one speak at a time’ while all listened ‘that all may be edified of all, and that every man may have an equal privilege.’ The revelation envisioned egalitarian rather than author- itarian instruction. To that end, the revelations concluded with instructions on how to mold the elders into a brotherhood. ‘Above all things, clothe yourselves with the bond of charity,’ they were told, and, to give that injunction form, a ritual was established for welding the students together. The president was to enter the schoolroom first and pray. As the students came in, he was to greet them with uplifted hand and the words ‘Art thou a brother or brethren? I salute you in the name of the Lord Jesus Christ, in token, or remembrance of the ever- lasting covenant, in which covenant I receive you to fellowship in a determination that is fixed, immovable and unchangeable, to be your friend and brother through the grace of God, in the bonds of love.’ The brethren in turn were to lift up their hands and repeat the covenant or say amen.
“The ‘Olive Leaf’ placed as much emphasis on spiritual preparation as on subject matter. ‘Sanctify yourselves; yea, purify your hearts, and cleanse your hands and your feet before me, that I may make you clean.’ They were told to be careful about idle thoughts and excessive laughter. They were to cease to be idle and stop sleeping longer than was needful. Lustful desires, pride and light- mindedness, and all ‘wicked doings’ had to be abandoned. The school required spiritual and moral discipline along with study out of the ‘best books.’ Learning and sanctification went together.
“The School of the Prophets tells more about the desired texture of Joseph’s holy society—and more of what he was up against. The directions to quell excessive laughter and all light-mindedness implicitly reflect the rough-hewn characters who had joined him in the great cause. Few were polished—and he would never teach them gentility—but he wanted order, peace, and virtue. One verse said to organize ‘a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God.’ That succession of words captured his hopes for the whole society he was attempting to create. Zion was to be orderly, godly, and brotherly. At the center was learning—about God, creation, and the world. One verse in the ‘Olive Leaf ’ was repeated later in other of Joseph’s scriptures: ‘Seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom: seek learn- ing even by study, and also by faith.’ The School of the Prophets was the proto- type for the good society, a fraternity united by study and faith." (Bushman, Rough Stone Rolling, 210-12.)
93:36 "The glory of God is intelligence."
There are a lot of possibilities here, but if intelligence is a characteristic of God, then so should it be a characteristic of those who desire to emulate God.
Tuesday, June 11, 2013
Lesson 22 - The Word of Wisdom: "A Principle with a Promise"
O where to begin with the Word of Wisdom? Perhaps verse 3: "A principle with a promise." For almost the first century it was that. There were those from the beginning who adhered to the principles and were blessed for that commitment, but it was not a reigning sign of Mormon orthodoxy until at least the 20th century, perhaps the latter half of the twentieth century. The wallpaper for this blog is Ann Marsh Abbott's own handwritten copy of the Word of Wisdom written in the 1830s or 40s. Clearly, it was significant enough for her to make her own copy to keep with her prior to the revelations being published.
Most know the story of Emma having to clean up after the brethren in the School of the Prophets and complaining to Joseph. David Whitmer gave an alternate version--the women of the church were very interested in the temperance ideals that surrounded them and positioned themselves against the men of the church who didn't seem to see the need (20 of the 22 in the School of the Prophets used chewing tobacco). Whatever the exact driving force, Joseph asked the Lord and in February 1833 received the revelation we now have recorded in section 89 of the Doctrine and Covenants. Here is the earliest manuscript extant from Revelation Book 2. Here is the new Revelations in Context article written by Jed Woodworth on Section 89. You cannot talk about the Word of Wisdom without engaging the context in which it was produced.
The Word of Wisdom gives us another significant opportunity to look at how the understanding and application of a revelation changes over time. Joseph Smith did not live the Word of Wisdom as we might expect him to. Though the revelation recorded in Section 23 taught the Saints that either water or wine could be used for the sacrament since the symbolism was most important, the Saints used water and wine interchangeably for the sacrament until the beginning of the 20th century, perhaps 1906. Southern Utah had early church vineyards and early some Utah temples had spittoons. Clearly our application of the revelation has changed.
Paul Peterson and Ron Walker give us a look at Brigham Young and what we might consider an attempt to canonize the revelation here. (Page 50 also details WofW reform in Great Britain.) Despite Brigham's efforts, it was not until the early 20th century with President Heber J. Grant that the revelation transitioned to an explicit commandment. By 1930 (after Utah repealed the 18th amendment, Prohibition, in 1923--read here), the Word of Wisdom became a temple recommend question and was on its way to becoming a reigning sign of Mormon orthodoxy.
A few verse specific notes:
>Verse 4 talks of "conspiring men in the last days."
In 1997 the Mississippi Attorney General, Michael Moore, visited Church headquarters, where he was hosted by General Authorities W. Eugene Hansen and Marlin K. Jensen. All lawyers, they discussed the legal action states, including Mississippi and Utah, were taking against tobacco companies. Moore explained that his legal strategy was to prove a “conspiracy” on the part of tobacco companies using overwhelming evidence.
Elder Jensen drew Moore’s attention to D&C 89:4. “We listened attentively as he slowly and deliberately read that verse out loud in his appealing southern accent: ‘Behold, verily, thus saith the Lord unto you: In consequence of evils and designs which do and will exist in the hearts of conspiring men in the last days, I have warned you and forewarn you, by giving you this word of wisdom by revelation.’”
“The scriptural reference to ‘conspiring men’ was not lost on Mr. Moore. As he finished reading verse 4, a broad smile came across his face, and with a twinkle in his eye he said, ‘I never dreamed in visiting Utah I might find 10 million people who would agree with my conspiracy theories!’’’
“My heart burned within me that day and has many times since as I have thought about Joseph Smith’s gift as a prophet and seer. There is really no other explanation for the origin of that 1833 revelation. It waited until nearly the end of the twentieth century for an almost literal verification of one of its key passages. In the hearts of the faithful saints who have heeded its message for nearly 170 years, however, there has never been any doubt about its authenticity or relevance” (Elder Marlin K. Jensen, “May the Kingdom of God Go Forth,” Out of Obscurity, 9-10.)
>Verse 9 and "hot drinks."
"I say it does refer to tea and coffee" (Hyrum Smith, Times and Seasons (1842) 3:801).
Assuming that caffeine is the substance that makes coffee and tea bad for us has led many to avoid caffeine. In the Church Newsroom's "Getting It Right" corner in March of 2012 they noted, "Despite what was reported, the Church revelation spelling out health practices does not mention the use of caffeine. The Church's health guidelines prohibit alcoholic drinks, smoking or chewing of tobacco, and "hot drinks"--taught by Church leaders to refer specifically to tea and coffee." (Here.)
>In the 1921 edition of the Doctrine and Covenants a comma was added to verse 13.
>Though verse 17 talks of "mild" barley drinks, in the 1950s then Apostle John A. Widstoe clarified that those mild drinks did not include beer.
If we only focus on the nots of the Word of Wisdom we miss out on a lot. I don't think we need science to verify the direction in the revelation to justify our adherence. As with all things, we need to know what the scriptures say--the thou shalt nots and the thou shalts, but that still leaves plenty for us to determine what the Spirit tells us individually. If the Spirit tells us to not drink caffeine, then we shouldn't drink caffeine. Perhaps the Word of Wisdom also helps us to have a more mature understanding of the gospel and recognize that sometimes the Spirit tells us one thing and the Spirit may tell someone else something very different. Our concern should be what the Spirit tells us when we have made covenants to follow the revelation. Following the Word of Wisdom will bless us physically and spiritually.
Most know the story of Emma having to clean up after the brethren in the School of the Prophets and complaining to Joseph. David Whitmer gave an alternate version--the women of the church were very interested in the temperance ideals that surrounded them and positioned themselves against the men of the church who didn't seem to see the need (20 of the 22 in the School of the Prophets used chewing tobacco). Whatever the exact driving force, Joseph asked the Lord and in February 1833 received the revelation we now have recorded in section 89 of the Doctrine and Covenants. Here is the earliest manuscript extant from Revelation Book 2. Here is the new Revelations in Context article written by Jed Woodworth on Section 89. You cannot talk about the Word of Wisdom without engaging the context in which it was produced.
The Word of Wisdom gives us another significant opportunity to look at how the understanding and application of a revelation changes over time. Joseph Smith did not live the Word of Wisdom as we might expect him to. Though the revelation recorded in Section 23 taught the Saints that either water or wine could be used for the sacrament since the symbolism was most important, the Saints used water and wine interchangeably for the sacrament until the beginning of the 20th century, perhaps 1906. Southern Utah had early church vineyards and early some Utah temples had spittoons. Clearly our application of the revelation has changed.
Paul Peterson and Ron Walker give us a look at Brigham Young and what we might consider an attempt to canonize the revelation here. (Page 50 also details WofW reform in Great Britain.) Despite Brigham's efforts, it was not until the early 20th century with President Heber J. Grant that the revelation transitioned to an explicit commandment. By 1930 (after Utah repealed the 18th amendment, Prohibition, in 1923--read here), the Word of Wisdom became a temple recommend question and was on its way to becoming a reigning sign of Mormon orthodoxy.
A few verse specific notes:
>Verse 4 talks of "conspiring men in the last days."
In 1997 the Mississippi Attorney General, Michael Moore, visited Church headquarters, where he was hosted by General Authorities W. Eugene Hansen and Marlin K. Jensen. All lawyers, they discussed the legal action states, including Mississippi and Utah, were taking against tobacco companies. Moore explained that his legal strategy was to prove a “conspiracy” on the part of tobacco companies using overwhelming evidence.
Elder Jensen drew Moore’s attention to D&C 89:4. “We listened attentively as he slowly and deliberately read that verse out loud in his appealing southern accent: ‘Behold, verily, thus saith the Lord unto you: In consequence of evils and designs which do and will exist in the hearts of conspiring men in the last days, I have warned you and forewarn you, by giving you this word of wisdom by revelation.’”
“The scriptural reference to ‘conspiring men’ was not lost on Mr. Moore. As he finished reading verse 4, a broad smile came across his face, and with a twinkle in his eye he said, ‘I never dreamed in visiting Utah I might find 10 million people who would agree with my conspiracy theories!’’’
“My heart burned within me that day and has many times since as I have thought about Joseph Smith’s gift as a prophet and seer. There is really no other explanation for the origin of that 1833 revelation. It waited until nearly the end of the twentieth century for an almost literal verification of one of its key passages. In the hearts of the faithful saints who have heeded its message for nearly 170 years, however, there has never been any doubt about its authenticity or relevance” (Elder Marlin K. Jensen, “May the Kingdom of God Go Forth,” Out of Obscurity, 9-10.)
>Verse 9 and "hot drinks."
Joseph
Smith declared that tea and coffee “are
what the Lord meant when He said Hot drinks” (Joel H. Johnson, Voice From the Mountains, 12).
“Many
try to excuse themselves because tea and coffee are not mentioned, arguing that
it refers to hot drinks only. What did
we drink when that Word of Wisdom was given?
Tea and coffee” (Brigham Young, JD 12:117.
Assuming that caffeine is the substance that makes coffee and tea bad for us has led many to avoid caffeine. In the Church Newsroom's "Getting It Right" corner in March of 2012 they noted, "Despite what was reported, the Church revelation spelling out health practices does not mention the use of caffeine. The Church's health guidelines prohibit alcoholic drinks, smoking or chewing of tobacco, and "hot drinks"--taught by Church leaders to refer specifically to tea and coffee." (Here.)
>In the 1921 edition of the Doctrine and Covenants a comma was added to verse 13.
Pre-1921
And it is pleasing unto me that they
should not be used only in times of winter, or of cold, or famine.
Post-1921
And it is pleasing unto me that they
should not be used, only in times of winter, or of cold, or famine.
I think Talmage and the rest of those involved in this "Apostles revision" made a significant change here. What do you think?
>Though verse 17 talks of "mild" barley drinks, in the 1950s then Apostle John A. Widstoe clarified that those mild drinks did not include beer.
If we only focus on the nots of the Word of Wisdom we miss out on a lot. I don't think we need science to verify the direction in the revelation to justify our adherence. As with all things, we need to know what the scriptures say--the thou shalt nots and the thou shalts, but that still leaves plenty for us to determine what the Spirit tells us individually. If the Spirit tells us to not drink caffeine, then we shouldn't drink caffeine. Perhaps the Word of Wisdom also helps us to have a more mature understanding of the gospel and recognize that sometimes the Spirit tells us one thing and the Spirit may tell someone else something very different. Our concern should be what the Spirit tells us when we have made covenants to follow the revelation. Following the Word of Wisdom will bless us physically and spiritually.
Wednesday, June 5, 2013
Lesson 21 - "Looking Forth for the Great Day to Come"
The early 19th century was a
period of ardent millennial expectations amongst most Americans, Mormons were a
part of this context and most believed the advent of the second coming rapidly
approaching. William Miller believed he unlocked the biblical code that
revealed the exact time of the second coming and (perhaps millions of) his
followers (Millerites) across a wide swath of denominations prepared for
Christ’s imminent return. Though Mormons did not generally subscribe to
Miller’s predictions, they too thought the Savior would soon return. With
phrases like “I come quickly,” the language of the new revelations certainly
built on those expectations.
I believe that there is a wide range of
beliefs regarding the Second Coming within LDS culture. For some it is still
considered to be imminent—after all, if it was close in the 1830s and things
were bad then, clearly it is closer and things are much worse today. For
others, it just lingers in the back of their minds only coming up with a lesson
like this, to be quickly shoved down again with a laundry list of more
things to think about someday.
Through scripture (from ancient to modern—Old
Testament to Doctrine and Covenants) we see people throughout time believing
that they were close to the end times. In the famous Mormon proof-text
scripture for the Great Apostasy, Paul pleads with the Thessalonians to not be
so worked up “thinking the day of Christ is at hand” because he argues there
must “come a falling away first” (2 Thessalonians 2). People have made careers
and spent lifetimes trying to decipher the signs of the times much like William
Miller despite Matthew’s admonition that none of us know--“not [even] the angels of
heaven” (Matthew 24:36).
In a 1972 Priesthood General Conference Session, then Prophet Harold B. Lee talked of a number of different "wolves" lurking among the membership of the church (listen or read it here). He added:
There are among us many loose writings predicting the calamities which are about to overtake us. Some of these have been publicized as though they were necessary to wake up the world to the horrors about to overtake us. Many of these are from sources upon which there cannot be unquestioned reliance. Are you priesthood bearers aware of the fact that we need no such publications to be forewarned, if we were only conversant with what the scriptures have already spoken to us in plainness?
Let me give you the sure word of prophecy on which you should rely for your guide instead of these strange sources which may have great political implications.
If we ever wonder when a prophet is speaking as a prophet, I would argue we don't hear "let me give you the sure word of prophecy" very often--in fact, I can't find any other general conference examples since 1971 other than people quoting Peter. This should make us think. He continues by saying we should rely on the revelations of the restoration. He specifically mentions the JST of Matthew 25 (JS-M in the PGP) and Doctrine and Covenants sections 38, 45, 101, and 133.
He continues,
These are some of the writings with which you should concern yourselves, rather than commentaries that may come from those whose information may not be the most reliable and whose motives may be subject to question. And may I say, parenthetically, most of such writers are not handicapped by having any authentic information on their writings.
In a 1972 Priesthood General Conference Session, then Prophet Harold B. Lee talked of a number of different "wolves" lurking among the membership of the church (listen or read it here). He added:
There are among us many loose writings predicting the calamities which are about to overtake us. Some of these have been publicized as though they were necessary to wake up the world to the horrors about to overtake us. Many of these are from sources upon which there cannot be unquestioned reliance. Are you priesthood bearers aware of the fact that we need no such publications to be forewarned, if we were only conversant with what the scriptures have already spoken to us in plainness?
Let me give you the sure word of prophecy on which you should rely for your guide instead of these strange sources which may have great political implications.
If we ever wonder when a prophet is speaking as a prophet, I would argue we don't hear "let me give you the sure word of prophecy" very often--in fact, I can't find any other general conference examples since 1971 other than people quoting Peter. This should make us think. He continues by saying we should rely on the revelations of the restoration. He specifically mentions the JST of Matthew 25 (JS-M in the PGP) and Doctrine and Covenants sections 38, 45, 101, and 133.
He continues,
These are some of the writings with which you should concern yourselves, rather than commentaries that may come from those whose information may not be the most reliable and whose motives may be subject to question. And may I say, parenthetically, most of such writers are not handicapped by having any authentic information on their writings.
I love the end part—“most of these writers
are not handicapped by having any authentic information in their writings.” It is easy to make claims when you're not relying on evidence.
We don’t need to master every last verse of the book of Revelation to be prepared for the future; we don’t need to rely on someone else’s crazy analyses. There is safety in knowing modern-day revelation. The analogies that section 45 gives us are significant. The Second Coming comes as a thief in the night for everyone (v19), except the faithful. The faithful see the signs and know it is coming just as much as when they see a fig tree start to show its leaves they know summer is just around the bend (v37). (For you non-fig tree experts: new leaves begin to shoot out of fig trees in early summer, after spring has passed. So if the fig tree leaves are beginning to show it clearly is the beginning of summer.)
We don’t need to master every last verse of the book of Revelation to be prepared for the future; we don’t need to rely on someone else’s crazy analyses. There is safety in knowing modern-day revelation. The analogies that section 45 gives us are significant. The Second Coming comes as a thief in the night for everyone (v19), except the faithful. The faithful see the signs and know it is coming just as much as when they see a fig tree start to show its leaves they know summer is just around the bend (v37). (For you non-fig tree experts: new leaves begin to shoot out of fig trees in early summer, after spring has passed. So if the fig tree leaves are beginning to show it clearly is the beginning of summer.)
I like Almira Mack Covey's admonition to her sister as she pled with her to believe: Behold the coming of our Saviour is nigh at hand, and this generation will not pass away until he appear in his glory and we ought to be prepared for the day, although we may not either of us live to see that day; yet if we wish to be happy we must be prepared for it whether in life or death we may abide the day.
The Second Coming may not have come as quickly as Almira expected it to, but if we're prepared, we'll be fine - come what may.
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