Moroni Finishes His Record

"And now I, Moroni, proceed to finish my record concerning the destruction of the people of whom I have been writing" (Ether 13:1).

Moroni has just bid farewell to his latter-day Gentile readers (Ether 12:38).  When Moroni finishes his record "concerning the destruction of the people of whom" he'd been writing, he brings a number of other things to our attention.  He knows his readers well and wrote that which would benefit their souls.  We should not overlook his message.  He does not draw his conclusions for his own sake, but for ours.  

"For behold, they rejected all the words of Ether; for he truly told them of all things, from the beginning of man; and that after the waters had receded from off the face of this land it became a choice land above all other lands, a chosen land of the Lord; wherefore the Lord would have that all men should serve him who dwell upon the face thereof;" (Ether 13:2).

Why does Moroni begin with the words "For behold..."?  How do the words "for behold" tie the previous verse to the ideas he's about to put forth?  "For behold," the Jaredites rejected all the words of Ether (Ether 13:2).  Who was Ether (Ether 12:2-5)?  Why is it significant that the people rejected his words?  And what does that have to do with their destruction (Ether 13:1)?  Why does Moroni choose to make this point for our sake?  Have we had someone like Ether among us?  Someone like the brother of Jared?

Joseph Smith's message, which he received from God, was intended to fix the mess the Christian world had gotten itself into over centuries of unbelief.  How different are we from the Christian world today?  Are we the same as other Christians, just as the I'm a Mormon campaign tries to make us out to be?  How are we different?  It's been almost 200 years since this prophet was among us.  How well have we taken to heart his message?  

Are we warned today, as the Jaredites were by this prophet Ether, of the need to repent lest we be destroyed?  By whom?  That appears to be the very reason Moroni has included this warning in the text.  It is for our benefit and warning.  We must believe it was put there to teach us something.  If Moroni chose carefully which texts he would include in the Book of Mormon for our sake, we must ask ourselves what we can learn about ourselves from what he is sharing.  Do we find ourselves in a similar dilemma to what the Jaredites faced? Do we run the risk of rejecting the words of a prophet of God?

The record of the Jaredites begins with two prophet leaders - brothers - and their families; the brother of Jared being the mighty seer.  They both die (Ether 6:29).  Generations pass and the people are in need of repentance.  Some of their kings have been good men, and others not.  The Lord finally sends Ether among them, declaring repentance lest they be destroyed (Ether 12:3).  He "truly told them of all things" (Ether 13:2).  He prophesied unto them many great and marvelous things, but the people did not believe him (Ether 12:5).  

The Last Mention Of Gentiles

In giving to us the record of the Jaredites, Moroni left behind a record of invitation and warning.  

The history of the Jaredites began with a prophet who conversed with the Lord through the veil, entered his presence, and was given the vision of all (Ether 3:25).  He received these blessings because of his faith and because of his knowledge (Ether 2:15, 19-20; 12:20-21).  The story begins with intimate contact between God and man, and degrades over time to secret combinations, conspiracy, politics, envy, and wars.  It is reminiscent of our day.

Moroni's inserted warnings to the latter-day Gentiles throughout the Book of Ether are, in fact, the last time the Gentiles are mentioned in the Book of Mormon.  He finishes his warnings by saying this:

"And now I, Moroni, bid farewell unto the Gentiles...until we shall meet before the judgment-seat of Christ, where all men shall now that my garments are not spotted with your blood.

"And then shall ye know that I have seen Jesus, and that he hath talked with me face to face, and that he told me in plain humility, even as a man telleth another in mine own language, concerning these things;

"And now, I would commend you to seek this Jesus of whom the prophets and apostles have written, that the grace of God the Father, and also the Lord Jesus Christ, and the Holy Ghost, which beareth record of them, may be and abide in you forever.  Amen."

"And now I, Moroni, proceed to finish my record concerning the destruction of the people of whom I have been writing..." (Ether 12:38-39, 41; 13:1).

Moroni was a true prophet.  He knew Christ.  He wrote about other men who knew Christ.  He saw our day (Mormon 8:34-41).  He wanted to help us see clearly what our inheritance is, and discern the reality of the problems we face.  He tells us that our only hope for redemption is in Christ.    

Fourteen Fundamentals, Part 2

[Words in blue are from this talk.  Commentary follows in black.]

To help you pass the crucial tests which lie ahead, I am going to give you today several aspects of a grand key which, if you will honor, will crown you with God’s glory and bring you out victorious in spite of Satan’s fury. …Here then is the grand key – Follow the prophet.

First: The [president of the Church] is the only man who speaks for the Lord in everything.

In section 132 verse 7 of the Doctrine and Covenants [D&C 132:7] the Lord speaks of the prophet—the president—and says:

“There is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred.”

Then in section 21 verses 4–6 [D&C 21:4–6], the Lord states:

“Wherefore, meaning the church, thou shalt give heed unto all his words and commandments which he shall give unto you as he receiveth them, walking in all holiness before me;

“For his word ye shall receive, as if from mine own mouth, in all patience and faith.

“For by doing these things the gates of hell shall not prevail against you.”

You have to understand Ezra Taft Benson's feelings about obedience to the brethren before analyzing his talk.  It seems his ideas about this are akin to Marion G. Romney's feelings mentioned here.  You'll remember that Joseph Smith felt differently.  

A grandson of President Benson recalls his grandfather's idea of obedience to the leaders, and the status that should be given to their words: 

"Still, he told me that obedience to the General Authorities--even if what they claimed to be true was, in fact, wrong--constituted a fundamental principle of the Gospel.

"He assured me that God would bless those who followed the Brethren, even when the Brethren were in error" (Steve Benson, article written 11 Feb 2008).

Understanding this was his belief is helpful in understanding the intended meaning of his "fundamentals."  The first "fundamental" states that the president of the Church is the only man who speaks for God in all things.  This is written in such a way that it could be interpreted a number of ways.  However, the way this statement is succinctly worded could be mistaken to mean: "In everything the president of the church says, he is speaking for the Lord."  The scriptures chosen to support his main point seem to indicate he wouldn't mind listeners to believe that's what he meant.     

Elder Benson used D&C 132:7 in the talk to demonstrate the president of the church “is the only man who speaks for the Lord in everything,” but it doesn’t prove the point. 

That verse teaches about the power to seal on earth and in heaven.  It says Joseph Smith was appointed by the Lord to hold this power in the last days.  It says there is never but one on the earth at a time who holds that power.  It says that all things will pass away with this earth unless sealed by the Holy Spirit of Promise.

Elder Benson also used D&C 21:4-6 in support of the idea that the president of the Church is the only man who speaks for the Lord in everything.  Those verses are speaking about Joseph Smith, plain and simple.

The church was to give "heed unto all his words and commandments," meaning Joseph Smith.  "His word ye shall receive, as if from mine own mouth" meaning Joseph Smith.  "For thus saith the Lord God: Him have I inspired to move the cause of Zion in mighty power for good, and his diligence I know, and his prayers I have heard," meaning Joseph Smith (D&C 21:7).  

This kind of approbation from the Lord to a prophet cannot be passed on from generation to generation like hand-me-down pantaloons.  An examination of the Book of Mormon alone would reveal that one man's approval with God is not inherently a part of the conferral of a kingdom (Zeniff and Noah are one good example).   Though we've chosen through vote or consent who to sustain as presidents of the Church after Joseph's passing, it does not mean every divine sanction Joseph was given passes to each of them.      

These are examples of using the scriptures to make a point that the scriptures themselves do not make.  It sets a precedent for the haphazard application of scriptures to broader groups than the revelations themselves intended.

A prophet is only a prophet when he is acting as such.  Joseph taught that.  He believed that was true even of him; he to whom the verses just quoted actually applied.  That means that if he is revealing the mind and will of the Lord about a matter we are bound to receive that witness.  Nephi made it very clear to his audience that he delivered his message as a prophet with authority from God (2 Ne. 33:14-15).  

You cannot be nearly as interested in the opinions of men as you are the voice of God.  When God's servants speak as they are moved upon by the Holy Ghost then there is something to pay attention to (D&C 68:2-4; D&C 1:38).  

  

Prophets and Churchmen

“Unlike prophets, churchmen are the product of institutions.  In the safety and permanence of institutions they put their trust.  They resolutely oppose the prophets whom they accuse of disturbing their repose and rocking the boat” (Nibley, The World and the Prophets, p. 175).

The Book of Mormon depicts differences between religious church-goers and prophets of God.  Though there are times in which a righteous people are led by a righteous prophet or King, those periods are the exception rather than the rule.  They are otherwise strictly juxtaposed throughout the book, and really, throughout all scripture; the holy prophets are usually sent among the unbelieving, church-going mass with a message from God that is a call to repentance.    

In each of the examples given throughout the Book of Mormon the stories are different but there are common underlying themes.  One of the most striking examples is found in the story of King Noah and his Kingdom.  Yet there are other examples. 

These religious bodies of people experience cycles of belief and unbelief.  If they prosper they typically become proud.  They boast in their accomplishments, and indicate it is a sign of God's favor, but they forget God, set their hearts upon their riches, and become slothful.  When they become proud they are forced to be humble by war, famine, and pestilence.  It is very consistent that the Lord would warn his latter-day church of these things by providing the Book of Mormon and the Doctrine and Covenants (D&C 38:39, D&C 112:23-26, D&C 101:43-62).  

The Zoramites, for example, had descended and "dissented" from a group of people that had an understanding of the gospel (Alma 31:8).  Along the way they began to err in doctrine (Alma 31:9).  Though they thought they were pleasing to God, these errors caused them to fail in keeping the commandments of God and the law of Moses (ibid.).  They failed to pray daily, and sought not to avoid temptation (Alma 31:10).  They nevertheless "built synagogues" and gathered together "one day of the week, which day they did call the day of the Lord" (Alma 31:12).  That was the day of their worship and devotion.  They had a pulpit that admitted one at a time.  These religious parrots would take turns approaching the elevated, "holy" stand only to speak forth vain recitations, and untruths.  They accepted the philosophies of men and devils, mingled with scripture (Alma 31:15-18).  Though they failed to pray in private, they loved to pray to be heard of men (Alma 31:21-23).  Their prayer was putrid, but not to them.  They took the name of God in vain.

Though they were in error, the Zoramites were unable to perceive the gravity of their situation because of the institutional, religious culture they chose to build for themselves, and in which they allowed their hearts and minds to be enveloped.  They were pleased with what they made for themselves because they spake only that which was pleasing to hear.  They praised God for their own "holiness" (Alma 31:17).     

Alma went among the Zoramites to preach repentance.  He was astonished at their behavior (Alma 31:19).  He noticed that the people were religious in public, and full of babylon in private (Alma 31:23-25).  After pleading with God for the people, he then set out to preach salvation in Christ who should come (see Alma 32-34).  He "clapped his hands" upon his brethren who were to go with him to preach, and they were "filled with the Holy Spirit" (Alma 31:36).

The response of the Zoramites to Alma's message of Christ is interesting.  The "popular" Zoramites, those who were "their rulers and their priests and their teachers," held a council to discuss the words of this prophet and his brethren (Alma 35:3, 5).  They had become "angry" at Alma's words, because his words "destroyed their craft" (ibid.).  They themselves chose not to hearken to his words.  But they also wanted to know what the people thought of Alma's teachings.  They sent for and gathered together the people to inquire concerning their thoughts  (Alma 35:5-6).  The fact that they found out "privily" the minds of the people is another way of saying they conducted polls.  Their inquiries were "confidential" or "secret."  The "rulers and priests" didn't want the people to know their own thoughts concerning the very teachings about which they were polling the people.  They wanted to get at the truth of the hearts of the people, but felt they nevertheless could not reveal the truth of their own hearts.  Those who were found to believe in this prophet's words were "cast out" or cut off from among the Zoramites (Alma 35:6).

These churchmen had trouble retaining truth - it was ever departing them.  They lost focus on what was really important.  

“But which is the reality – the everyday business, or the eternity that waits to receive us all?  Religion should teach that it is the latter, yet conventional Christian doctrine is a denial of that.  It is the apotheosis of institutions and routines, of old established ways, a solid and imposing dike to keep out the sea – to shut off the sight and even the memory of the sea which the Christian soul should be exploring. …When as has happened in every century, groups and individuals within the church have sought the old literalism in normal times, they have been held to display exceedingly bad taste, and vigorously suppressed” (Nibley, p. 178, supra).

The Zoramite apostates made babylon their reality instead of seeking to obey the gospel.  Whatever they thought they were preaching in public, their private lives were the real testimony.  Their prayers perhaps never reached the God of heaven, but their lives were a sacrifice on the altar to the god of this world.

Men Inspired From Heaven

My mind continues to recall President Benson's warning mentioned last week.

Just four years prior to the death of Christ and his subsequent visit to the people of Nephi, Satan had great power over the people (3 Ne. 6:15).  He stirred them up "to do all manner of iniquity, and to the puffing them up with pride, tempting them to seek for power, and authority, and riches, and the vain things of the world."

"And there began to be men inspired from heaven and sent forth" among the people to testify of their sins and iniquities.  These men declared redemption in Christ through repentance (3 Ne. 6:20-21).  This was a message the people were not getting from the chief judges and high priests.  Many people were "exceedingly angry" with these prophets because of their message (ibid.).  However, it was those in authority over the people who were most angry, because they felt their authority challenged.  Some of the prophets were slain because of their testimony (v. 23).

Nephi was one of those prophets.  He was "visited by angels" and "the voice of the Lord" and was an "eye-witness" (3 Ne. 7:15).  He had "power given unto him" that he might know concerning Christ's ministry.  Grieved by the hardness of the people's hearts, and "the blindness of their minds," Nephi went forth preaching "repentance and remission of sins through faith on the Lord Jesus Christ" (v. 16).  He, and others he ordained, did baptize many (v. 25-26).  He "did minister with power and with great authority" (v. 17).  

The leaders were angry with him because they saw that he had greater power than they did.  They were unable to disbelieve his words because his faith was so great that angels ministered to him daily (v. 18).  Nephi was an Elias to the people of the land, preparing the way of the Lord.  He created quite a stir.  

What would it be like to be taught by such a man today?  Would the message borne by such a faithful messenger be different than Nephi's?  Would it be easy to recognize that he was sent forth from God?  Would we be angry at his message, or receive it with joy?  Would we look inward and analyze our lives to see if there was any truth in his message of repentance, or shun him as an apostate?  Would he be accepted by the leaders?  Would he be one of the leaders?  Should he be?  What does the Book of Mormon teach us about all of this?

President Benson taught that the 3 Nephi account "reveals many parallels to our own day."  He pointed out that the Nephites had been "prosperous and industrious."  He said they "built temples and palaces."  He pointed out that "the people rejected the Lord."  He pointed out that "dishonesty and immorality were widespread."  The people were "distinguished by ranks."  He said these things were "even as today."  

If what President Benson said was true, then we should carefully consider the parallels between those in 3 Nephi and us.  Do these things exist among us today?  Sometimes we need help to see.   

It can be difficult understanding how or of what we are to repent.  Because we compare ourselves to others we are blind, and cannot see our deficiency.  The standard against which we must measure ourselves is the Lord's standard.  That standard is found in the scriptures, in the mouths of prophets who speak for God,  and the guidance of the Holy Spirit.  A man will never be capable of full repentance if the standard against which he is comparing himself is sin-ridden Babylon.  Babylon has no instruction for you that will lead you to further light and knowledge.  It will only present you with deception and false security.  Do not trust any image or confidence borne in Babylon.  You can only trust the Lord.  His invitation has always been to repent and come unto Him.      

Like the Nephites who were destroyed before the Lord's coming in the meridian of time, our own "wickedness and evil come from 'lyings and deceivings.'  We prefer the lie that tells us we need no repentance to the truth that we must repent or perish.  We deceive ourselves into believing we are Zion.  The truth is we are far from it, and getting farther away every day.  Our whoredoms are twofold.  We both worship a false image rather than the living God, and we are also sexually impure.  Our secret abominations are the conspiracies that run among us to manipulate, get gain, use religion to promote a cause, obtain commercial advantage, and wield political influence.  We idolize men, rather than Christ.  We claim to hold keys that would allow men filled with sin to forgive sins on earth and in heaven, to grant eternal life, or to bar from the kingdom of God.  Using that false and useless claim, we slay the souls of men, thereby committing murder.  We are riddled with priestcrafts.  Men seek the praise of others rather than to bring again Zion.  We envy those who fill leadership positions because we want the power granted through priestly office and position.  Because we lack the Spirit as a guide, and rather than learning by gaining light through obedience, we engage in strife with one another to settle points of doctrine.  Any voice crying repentance is labeled a dissenter, and their words are condemned and attacked.  They are thought to be 'of the devil.'  By stirring up strife we succeed in making people fear truth.  We close our minds, become deaf and blind.  Christ's words should take precedent over the smooth things we hear from the philosophies of men, but they do not" (Snuffer).

I expect the Lord reaches out to His children in every age of the world in the same manner.  I expect he has and will do so in our day as He has in times past.  Given the awful situation we find ourselves in, and considering the parallels found in 3 Nephi to our own day, I expect to see an Elias who is come to prepare the way of the Lord.  I expect to see "men inspired from heaven and sent forth" among the people to testify of their sins and iniquities.  I expect the people will be angry with them.  These things are all to be expected.     

Before His Return

President Ezra Taft Benson taught that “the record of the Nephite history just prior to the Savior’s visit reveals many parallels to our own day as we anticipate the Savior’s second coming” (Conference Report, April 1987, 3; or Ensign, May 1987,4).

Though President Benson's message was primarily centered in 3 Nephi, I considered those words as I began reading through the Book of Helaman last week.

About three decades prior to the coming of Christ there were wars and rumors of wars among the Nephites and Lamanites.  Because of "their wickedness and their abomination"among those "who professed to belong to the church of God," they experienced a "great loss" and "great slaughter" (Hel. 4:11).  The great loss they experienced was that of "cities," "lands," and "possessions" (Hel. 4:5-10).

Like ancient Israel, they professed to know God, and with their lips did honor him, but their hearts were far from him.  They had become rich and proud.  They were absorbed in Babylon.  In all of their abundance, they regarded not the poor that were among them.  Having both the poor and the rich among them, they "saith unto the one: Be thou clothed in robes and sit thou here; and to the other: Be thou clothed in rags and sit thou there," and yet thought themselves just (D&C 38:26).

They mocked that which was sacred by professing God but denying the spirit of prophecy and revelation; speaking in his name, but not having obtained his voice.  They thereby took the Lord's name in vain.  

They murdered and plundered.  They were dishonest thieves, stealing that which belonged to other men and women, including their spouses.  They were full of great contentions, and not unified in the faith.  Since they were not one, they could not belong to the Lord (D&C 38:27).

And after all this kind of conduct they "boasted in their own strength."  Therefore, God left them to themselves, and their prosperity could not last.  They were "afflicted and smitten, and driven" before their enemies until they had lost all they thought no man could take.  They stored up for themselves treasures on earth, which things must come to an end.

Moronihah, and Nephi and Lehi, the sons of Helaman, came among the people preaching repentance (Hel. 4:14).  The message that needed to be preached to this people was indeed repentance.  Would we expect something else?  They were warned what would "come unto them" if they chose not to repent of their sins (ibid.).

"And it came to pass that they did repent, and inasmuch as they did repent they did begin to prosper" (Hel. 4:15).

In the year that followed, during their time of softening and repentance, they began to awake to their awful situation.  They recognized that they were in jeopardy of being "overpowered, and trodden down, and slain, and destroyed" by their enemies, which were more numerous than they (Hel. 4:20).

During this time they "began to remember the prophecies"of the holy prophets.  They knew they had been stiffnecked, and that they had "set at naught the commandments of God" (ibid.).  They then realized they had "altered and trampled under their feet" the laws they had received, which God had commanded a prophet to give unto them (Hel. 4:22).  They recognized the corruption that surrounded them, "and that they had become a wicked people," so much that they were like unto those they considered their enemies (ibid.).  They saw that they had become weak like their enemies, God having withdrawn the protection of his Spirit.  They recognized the Spirit did not dwell with them, because "the Spirit of the Lord doth not dwell in unholy temples" (Hel. 4:24).  They had "fallen into a state of unbelief and awful wickedness," which thing they could not before see (Hel. 4:25).

Sadly, their repentance was not permanent, and the voices of those "who chose evil were more numerous than they who chose good, therefore they were ripening for destruction" (Hel. 5:1-3).  Because of "transgression" they had "fallen" (Hel. 4:26).  

All these things happened in the space of not many years" (ibid.).

In that same address President Benson went on to say, "The Nephite civilization had reached great heights. They were prosperous and industrious. They had built many cities with great highways connecting them. They engaged in shipping and trade. They built temples and palaces. ...But, as so often happens, the people rejected the Lord. Pride became commonplace. Dishonesty and immorality were widespread" (April Conference, 1978).

I take President Benson's message as a prophetic warning.  He warned us frequently.  He preached Christ and the Book of Mormon often.  He invited the Church to repent and take the Book of Mormon more seriously, and reminded us we are still under condemnation.  

How quick we are to forget.  It's too easy to ignore these things.  

The Same Yesterday, Today, and Forever

It wasn’t generally evident the Jews were blind until they began fighting against God’s prophets.  Until then, many presumed the situation was not all that dire.  Surely, even some of the very elect almost could not perceive the condition of darkness in which the people stirred.  It took hearing the message of repentance from true prophets to begin opening their eyes, and unstopping their deaf ears (JST Isa. 42:19).  It was that message that began to cause the anger.  


Once the people fought against God’s prophets, it became clear to those who were paying attention that they had been drawing nigh unto God with their mouths, and honoring him with their lips, but their hearts were far from him (Matt. 15:8-9).  They had been “teaching for doctrines the commandments of men” (ibid.).

The leaders, whom the people followed, and in whom the people had placed their faith, by and large rejected and cast out those God had sent among them with an authentic message.  They led many souls to “the ditch” (Matt. 15:14).  Those who presided were fearful of what was perceived as opposition to their high and honored standing.  Because they weren’t teaching an authentic message, received via an authentic experience, they necessarily took offense when prophets claimed to speak with and for God (Matt. 15:12; 26:33).  These leaders wondered at where these prophets had received their authority (Mark 11:27-33).

Because of honesty and open hearts, some believed the message sent by God (Acts 28:24).  Because of humility, some of those chose to repent and work righteousness.  Because of pride, many cursed God, and the servants God had sent, and damned themselves. 

God even sent his Son among them.  They despised and rejected Him (Isa. 53:3). They esteemed Him not, and hid their faces from Him, as was prophesied (Ibid.).  They were offended because of Him.  They were angry at His message and slew their Lord. 

God’s children in all generations, and in every dispensation, have had a difficult time recognizing true prophets when they are sent.  Joseph Smith taught us that:

“The world always mistook false prophets for true ones, and those that were sent of God, they considered to be false prophets, and hence they killed, stoned, punished and imprisoned the true prophets, and these had to hide themselves ‘in deserts and dens, and caves of the earth,’ and though the most honorable men of the earth, they banished them from their society as vagabonds, whilst they cherished, honored and supported knaves, vagabonds, hypocrites, impostors, and the basest of men” ( Teachings of the Prophet Joseph Smith, 206).

Why didn’t God make it as easy for all those previous dispensations as he has for us?  Is He not the same yesterday, today, and forever (Morm. 9:9)?

The Danger of Infallibility, Part 4

“It is not the work of God that is frustrated, but the work of men; For although a man may have many revelations, and have power to do many mighty works, yet if he boasts in his own strength, and sets at naught the counsels of God, and follows after the dictates of his own will and carnal desires, he must fall and incur the vengeance of a just God upon him…How oft you have transgressed the commandments and the laws of God, and have gone on in the persuasions of men…Because of transgression, if thou art not aware thou wilt fall.” – The Lord to Joseph Smith (D&C 3:3-4, 6, 9)

Here is a revelation given to the head of this dispensation.  Joseph was warned by the Lord that if he was "not aware" he would fall.  The Lord taught Joseph that the "work of men" can be frustrated.  In plain language the Lord offers a few reasons that would cause a man to fall:

• Boasting in his own strength
• Setting at naught God's counsels
• Following the dictates of his own will
• Following the dictates of his carnal desires
• Going on in the persuasions of men
• Transgression

If Joseph Smith had to be "aware" lest he fall, that should tell you something about every other person who's been called to lead in this Church.  The reasons given by the Lord that a man may fall seem to me to be general problems we all face, and not problems that were specific to the Prophet.

Brigham Young described the attitude of humble diligence demonstrated by the prophet Joseph Smith:

“I recollect many times when brother Joseph, reflecting upon how many would come into the Kingdom of God and go out again, would say, ‘Brethren, I have not apostatized yet, and don't feel like doing so.’ Many of you, no doubt, can call to mind his words. Joseph had to pray all the time, exercise faith, live his religion, and magnify his calling, to obtain the manifestations of the Lord, and to keep him steadfast in the faith" (Discourse by Brigham Young, JD 2:257).


It appears times have changed since the days of the Prophet Joseph Smith.  We, at least, impose an unfair standard upon those who have been called to be leaders in the Lord's Church.  They don't deserve such an inappropriate imposition.  We've got what we wanted, however.  It's so much easier to place our trust in the arm of flesh.      

Prophets are given to the children of men to point them from the darkened, apostate mess they find themselves in back to Christ.  That is their purpose.  Repentance is their message (Moro. 7:29-32).  Their calling is to point us to Christ.


Nephi warned Latter-day Saints to beware of those that say, “All is well in Zion; yea, Zion prospereth, all is well" (2 Ne 28:21).  This doctrine is among the greatest threats of deception we face today.  This is the message that keeps us sleeping.  This doctrine leadeth souls carefully down to hell (ibid.).  This is a doctrine of the devil that will damn us if we teach it, and listeners if they believe it (2 Ne 28:21-24).  The message that we cannot be led astray only facilitates the doctrine that all is well.  We have been forewarned.

“Modern revelation is what Joseph Smith said, unless Spencer W. Kimball says otherwise" (S. Dilworth Young, BYU fireside, 5 May 1974).
  
We love what Joseph Smith said about anything and everything under the sun, unless our current leaders change it.  This pretty well typifies our attitude.  We were recently taught "not to question", or even to consider “whether it makes sense" (Bennett, supra, “Follow the Prophet," see part 1).
  
Such obedience is worse than folly.  A man of God would despise the idea (Joseph Smith, part 1).
  
All that matters now is that you can trust in man.  Those who believe such a thing are perhaps worse off than those of other Christian sects who know nothing about the restoration of the gospel in the last days, but who strive to “follow him" (John 10:4).

We will remain asleep and unredeemed believing in that flattery.  We must awake and arise to our awful situation.

The Danger of Infallibility, Part 1

“In the Catholic church everyone says the pope is infallible but nobody believes it; and in the Mormon church everybody says the prophet is fallible but nobody believes it.”              - Wendy Ulrich

Heber J. Grant once said to Marion G. Romney, “My boy, you always keep your eye on the President of the Church, and if he ever tells you to do anything, and it is wrong, and you do it, the Lord will bless you for it" (Conference Report, October 1960, p. 78).

However, Joseph Smith said, “We have heard men who hold the priesthood remark that they would do anything they were told to do by those who preside over them even if they knew it was wrong; but such obedience is worse than folly to us; it is slavery in the extreme; and the man who would thus willingly degrade himself, should not claim a rank among intelligent beings, until he turns from his folly. A man of God would despise the idea. Others, in the extreme exercise of their almighty authority have taught that such obedience was necessary, and that no matter what the saints were told to do by their presidents, they should do it without any questions. When Elders of Israel will so far indulge in these extreme notions of obedience as to teach them to the people, it is generally because they have it in their hearts to do wrong themselves" (Millennial Star, Volume 14, No. 38, Pages 593-595).

It should sit as a curiosity to you that we continually return to the sentiment expressed so long ago by President Woodruff that the President of the Church would never “lead you astray" (See Official Declaration-1).

We think it is unreasonable that the Catholic church considers its pope to be infallible.  We scoff the idea of infallibility, but then fervently believe that the President of the Church will never lead us astray. 

Why do we take such solace in President Woodruff’s statement?  Why has that taken such a pre-eminent stance in Mormon teachings through time?  It appears everywhere.  It was just in a recent Ensign magazine yet again: 


“Some might call our actions blind obedience. But we have the Lord’s personal promise that the prophets will never lead us astray" (by Elder Randall Bennett titled “Follow the Prophet.”).  


What does this statement mean?  Is it true?  Is it "the Lord's personal promise?"  What did President Woodruff mean in saying what he did?  Does it mean the Church President would never believe in or teach anything that is false, as some folks might interpret it today?  Or that he would never teach us anything that would cause us to err in doctrine?

Other Church Presidents preceding Wilford Woodruff directly expressed the exact opposite view:  

“President Joseph Smith read the 14th chapter of Ezekiel - said the Lord had declared by the Prophet, that the people should each one stand for himself, and depend on no man or men in that state of corruption of the Jewish church - that righteous persons could only deliver their own souls - applied it to the present state of the Church of Jesus Christ of Latter-day Saints – said if the people departed from the Lord, they must fall – that they were depending on the prophet, hence were darkened in their minds, in consequence of neglecting the duties devolving upon themselves, envious towards the innocent, while they afflict the virtuous with their shafts of envy" (Teachings of the Prophet Joseph Smith, Section Five 1842-43,  p. 237-38).

Brigham Young expressed the following in 1874,

“I have often said to the Latter-day Saints – 'Live so that you will know whether I teach you the truth or not.'  Suppose you are careless and unconcerned, and give way to the spirit of the world, and I am led, likewise, to preach the things of this world and to accept things that are NOT of God, how easy it would be for me to lead you astray!  But I say to you, live so that you will know for yourselves whether I tell the truth or not.  That is the way we want all Saints to live" (Brigham Young, JD 18:248).

In the Deseret News the saints read this:

“I told the people that if they would not believe the revelations that God had given, He would suffer the devil to give revelations that they – priest and people – would follow after.  Have I seen this fulfilled?  I have.

 

“I told the people that as true as God lived, if they would not have truth, they would have error sent unto them and they would believe it" (Brigham Young, Deseret News, June 8, 1873).

Mormon historian, D. Michael Quinn points out that this idea of infallibility “denies the principle of free agency and goes against Joseph Smith's assertion that a prophet is only a prophet when he is acting as such. To ignore the limitations and errors of significant statements of the prophets, Quinn feels, would be as false as to ignore their visions, revelations and testimonies" (The Seventh East Press, November 18, 1981).

We delight in the reassurance that a man will not lead us to hell; the very man, in fact, in whom many of us have been placing our trust for salvation.  It’s as though, in effect, we breathe a sigh of relief when reiterating President Woodruff’s words from so long ago while thinking, “I’m glad to know that that man in whom I’ve placed all of my trust for salvation will not lead me astray.”  


Is this the teaching of the Lord?  Has He invited us to “follow the prophets?”  Verily, we can place all of our trust in another man, even a very good man (a Prophet), and ultimately find that we are not saved.  We must foremost learn to trust in Christ and “follow [Him],” and then receive his servants; otherwise we remain telestial (D&C 76:99-101).

What does it mean that the President of the Church will never lead you astray?  Does it mean that he is perfect?  Does it mean that he knows all truth?  Does it mean that every president and apostle has the same gospel understanding?  Have they all had the same amount of light and truth revealed from heaven?  Have all of them received the “testimony of Jesus" (D&C 76:51; Rev 19:10)?  Does it mean that the President of the Church will have no opinion about the gospel that is incorrect?  What about politics, science, ethics, business, or philosophy?  Do their opinions or statements always reflect the absolute truth in these matters?  


The answer to each of these questions is NO.  


If we’ve assumed his statement allows us to answer in the affirmative to any of the above questions then we’ve misunderstood the relation in which we stand to other men.  How then are we to understand President Woodruff’s statement that these men will never lead us astray?  

Who Are You?

The message of repentance in the scriptures was often to a religious crowd who considered themselves the Lord's people and who thought they were righteous (Luke 18:9-14).  

One of the reasons we may feel the Book of Mormon's message of repentance doesn't apply to us as "faithful" Latter-day Saints is because our lives, by and large, are in harmony with the principles taught from our pulpits and in our Sunday schools.  We keep the commandments and fulfill our callings.  Although we acknowledge in word that the message of repentance still applies to us as much as anyone, we are often perplexed about what it is we must repent of.

Besides serious transgressions, one of the things we must repent of are our misconceptions, and false traditions; or, what the Book of Mormon calls "unbelief." 

God's prophets mourn our state of unbelief because it causes us to not "search knowledge, nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be" (2 Ne. 32:7).  Because of that unbelief and stiffneckedness the Spirit stops the utterance of prophets when they might otherwise desire to share more about God's plan (ibid.).

King Benjamin taught that unbelief is a result of failing to read and understand God's word (Mosiah 1:5).  Because men fail to search the scriptures they "dwindle in unbelief" and fail to believe the truth when it is taught to them "because of the traditions of their fathers" (ibid.).  Dwindling in unbelief disables men so that they cannot understand the word of God.  This lack of understanding hardens men's hearts (Mosiah 26:3).  

In order for us to repent of and conquer unbelief we must come into contact with the "light of the glory of God" (Alma 19:6).  This encounter will cast away unbelief and dispel the clouds of darkness (ibid.).  For the majority of Latter-day Saints this encounter will begin to occur as we search the scriptures, but particularly the scriptures of the restoration.  We can choose to have this encounter with light and truth and begin to peel away the dark scales of unbelief, or we can choose not to receive the light.  Those who choose not to receive the light will be deceived, for they will not have the light required to discern between true and false messengers.  They will not be prepared for the "test" that Heber C. Kimball prophesied would overcome us in our day.         

In order for you to begin to remove the condemnation under which you labor you must take the Book of Mormon seriously.  

In order for you to begin to take the Book of Mormon seriously (or to not "treat it lightly") you must understand its message.  

In order for you to begin to understand the message of the Book of Mormon, it is vital for you to dismiss false notions about who "My people, O House of Israel" are, and who "the Gentiles" are.  

The truth of the matter is disconcerting for many people when presented with it, and so they choose not to search out the matter.  They think that those who would voice an opinion contrary to their traditions are "mad" (Mosiah 13:4).  Why is it that when a prophet declares the truth about the scriptures the religious are angry with him?  Must a man be a false prophet because his message angers you?  Must a prophet's message make you feel good about yourself?   

A proud man will usually choose to remain blind even when presented with light and truth because it salves his conscience to retain a false identity.  Doing so allows him to retain his pride, and believe in the message that "all is well" (2 Ne. 28:21).  But the Lord has made it clear that we have to shed false traditions and become humble and accept truth if we will be saved (Alma 32:15-16). 

The Latter-day Saints are the Gentiles of the Book of Mormon, and the Gentiles to whom it was written.  It was written for those Gentiles who are its readers, not those who are not its readers.  It was written in clarity that the Gentiles might understand the mission we've been called to perform.  The book defines our role.

Joseph Smith knew he was the "Gentile" who was chosen to begin the latter-day work (Title Page).  He referred to the rest of the Saints as "Gentiles" in the Kirtland Temple dedicatory prayer, which he received by revelation (D&C 109:60).  Throughout the Book of Mormon the writers are persistent and consistent in their use of the term.

Without explaining the entire issue, it's important to be presented with the idea so that it may be searched out.  Those who look into the matter will begin to see it clearly.  From beginning to end, European descendants are the "Gentiles" of the Book of Mormon, nobody else.  Unless you are a Latter-day Saint who also happens to be Native American, you are not the "remnant" or the "House of Israel" spoken of in the Book of Mormon.      

Don't let prejudices, misunderstandings, and false traditions deter your search.  Never mind what you think your Patriarchal blessing tells you about the meaning of "the House of Israel" in the Book of Mormon.  Those first or last sentences about lineage in your blessing no more help you understand the Book of Mormon than does the term "High Priest," as we use it today, help us to understand Alma 13.  They're almost wholly different.  Those things will all become clear as you discard false traditions and put off unbelief.  It doesn't matter if you descend from the House of Israel way back when, you are a "Gentile" to the Book of Mormon writers.     

Once you can understand your identity, the prophecies and messages of the Book of Mormon will begin to become very real to you.  The Book, as a whole, will begin to make much more sense.  You will be able to see more clearly, in order that a more thorough repentance may begin to take place.  It will be a precious gift, opening up to your view the fulness of the Gospel.  But not until we can put off "unbelief."  If we fail to understand our identity and the message of the Book of Mormon, we are dwindling in unbelief.

Many of our ideas about the scriptures are correct, but misapplied.  Many of our precepts are true and scriptural, but misunderstood.  It is true that the repentant Gentiles will ultimately be numbered among "the House of Israel" (2 Ne. 10:18).  We've gotten too far ahead of the game, however, in assuming that we've already made it.  We haven't.  The House of Israel will very soon receive the Book of Mormon and the fulness of the Gospel.  They haven't received it yet, but they will soon.  It will be brought unto them by the kings and queens of the Gentiles, who will act as nursing fathers and mothers to them (2 Ne. 10:9).

I Show Unto You the Way to Judge

“But behold, that which is of God inviteth and enticeth to do good continually; wherefore, every thing which inviteth and enticeth to do good, and to love God, and to serve him, is inspired of God.

“Wherefore, take heed my beloved brethren, that ye do not judge that which is evil to be of God, or that which is good and of God to be of the devil.

“For behold, my brethren, it is given unto you to judge, that ye may know good from evil; and the way to judge is as plain, that ye may know with a perfect knowledge, as the daylight is from the dark night.

“For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every things which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God.

“But whatsoever thing persuadeth men to do evil, and believe not in Christ, and deny him, and serve not God, then ye may know with a perfect knowledge it is of the devil” (Moro. 7:13-17).

More than once in the past week I’ve heard a member of the Church voice concern about the message of repentance.  The concern is expressed more or less as follows:

Unless the call to repentance comes from a leader of the Church, we as members of the Church have no right to share the message of repentance with one another, especially if 1) those with whom we share that message are not members of our own family over which we preside, or 2) are in a position of authority or office over you in the Church.

The message of repentance is from God.  It is part of “the doctrine of the kingdom,” and we have been commanded to teach it to “one another” (D&C88:77).  It “inviteth to do good, and to persuade to believe in Christ.”  The scriptures are nothing to us if they are not an invitation to repent, and follow the path taken by those who have pierced the veil.  That’s been the message of God from the beginning, and the message of all the prophets. 

The Book of Mormon’s first story is about a man who listened to the message of repentance when it was offered to him and he and his family were blessed for it (1 Ne. 1).  He was also persecuted for teaching that message.  He ended up receiving covenants from God to the blessing of his posterity in the future.

What is it about a man or a woman that is offended at this message?  What influence has crept into her heart to cause such disdain for that which is ordained of God?

In effect, what those people are arguing is that members of the Church have only the right to focus on the kind scriptures, and not on the rest of the unkind ones telling us to repent and return to Christ (i.e. “the doctrine of the kingdom”); unless that message is directed at others who are less worthy, who actually need the message, who are not members.  You may have heard before that “it becometh every man who hath been [warmed] to [warm] his neighbor.”  That’s nice, but it’s not what the scripture says (D&C 88:81), and the changed version is so typical of our attitude.

Wilford Woodruff, while serving as a member of the Quorum of the Twelve, recorded:

“Joseph the Seer arose in the power of God; reproved and rebuked wickedness before the people, in the name of the Lord God.  He wished to say a few words to suit the condition of the general mass, and then said:

“’I shall speak with authority of the Priesthood in the name of the Lord God. …Notwithstanding this congregation profess to be Saints, yet I stand in the midst of all [kinds of] characters and classes of men.  If you wish to go where God is, you must be like God, or possess the principles which God possesses, for if we are not drawing towards God in principle, we are going from Him and drawing towards the devil.  Yes, I am standing in the midst of all kinds of people.

“’Search your hearts, and see if you are like God.  I have searched mine, and feel to repent of all my sins.

“’We have thieves among us, adulterers, liars, hypocrites.  If God should speak from heaven, He would command you not to steal, not to commit adultery, not to covet, nor deceive, but be faithful over a few things. …Is not God good?  Then you be good; if He is faithful, then you be faithful.  Add to your faith virtue, to virtue knowledge, and seek for every good thing.  The Church must be cleansed, and I proclaim against all iniquity’” (Teachings of Presidents of the Church: Joseph Smith, p. 72).

Also,

“You must be innocent, or you cannot come up before God: if we would come before God, we must keep ourselves pure as He is pure.  The devil has great power to deceive; he will so transform things as to make one gape at those who are doing the will of God. …Iniquity must be purged out from the midst of the Saints; then the veil will be rent, and the blessings of heaven will flow down – they will roll down like the Mississippi river” (ibid.).      

If a message that you read or hear inspires you to worship God and work righteousness, it is of God.  If it persuades you otherwise, the message is not of God.

Unfortunately, because of pride, many people we read about in the scriptures rejected the message of repentance when it was offered to them, precisely because they refused to believe the message pertained to them.  The message angered them.  As angry as they became, it may have been easy to convince themselves the message couldn’t have been from God, because God’s message will always make you feel good.  Is that true?

I wonder how the Lord’s message to Martin Harris made him feel when he said:

“And let him repent of his sins, for he seeketh the praise of the world” (D&C 58:39).

Martin Harris could have chosen to be angry because of the message, and insisted to Joseph that the message couldn’t have been from God, because it didn’t make him feel good.  Or, he could prayerfully search inside himself and ask if the message really came from God.  Because Martin Harris was an honest and sincere man, he probably recognized that the truth of the message was what made him uncomfortable, not its falseness.  The message invited him to repent and alter his course.  It persuaded him “to believe in Christ.”

The humble always accept the message of repentance.  Repentance is a reality to the humble, because they are penitent.  They accept the message and preach it because they have “tasted of his love” by their repentance and faith in Christ, and they desire all to receive it (Mosiah4:10-12; 1 Ne. 8:10-18). 

If you hear a message preached that you believe in your heart was of God, but the sister sitting next to you tells you she felt otherwise, you should be willing to trust the Spirit that invites you to worship God, and not the sister who would detract from that Spirit. 

If a brother teaches you something that does not “persuade to believe in Christ,” then you are under no obligation to believe his teaching, regardless of his office.  Truth is not determined by the office of the preacher, but is verified by the Spirit of God.  The truth of God wins out independent of office.  We should pray for those who are called to teach us (D&C 107:22).

We must judge wisely, taking the Spirit as our guide.  The Lord has warned us that in the last days there will be many who are deceived (Matt. 24:24).  We have been commanded as members of the Church to seek the best gifts that we be not deceived in these last times (D&C 46:8).   

Some topics are just taboo, it seems.  Hugh Nibley would point out that money, or riches, was one of those topics.  It is usually never a good topic to bring up, especially if you’re quoting what the scriptures have to say about it.  Some folks are too touchy about it.  It tends to stir up contention in men’s hearts.  Repentance seems to be one of those topics. 

We’ve all got justification for our present path.