Look Where You Want to Go

While in college my Dad took me and my two brothers on a cross-country motorcycle trip. We started in Portland Oregon, rode to Boston, Massachusetts, and then rode the entire way back. A trip like this has a lot of inherent risk, but what amplified the danger was that none of us had ever before ridden a motorcycle.

One of the first lessons I had to learn was to look where I wanted to go. This is actually much harder than it sounds. It’s not natural. For example, when you are riding by an obstacle, and you’re afraid you may hit it, and you stare at it because you don’t want to hit it, the likelihood you will smack into the thing you are staring at increases a lot more than you may think. Likewise, if you concentrate on where you want to go when driving by something potentially dangerous – chances are you will go to the place you are looking instead of hitting the obstacle.

When we were riding through Kansas we decided to take an off-ramp to get some food. When slowing down on the highway to take the exit, there was some construction with a lip on the road that ran parallel to the direction I was riding. I was really nervous about crossing this lip in the road, and because of it I was staring at it intently when I crossed. Sure enough, I hit it wrong and crashed my motorcycle. I did exactly what I didn’t want to do because it was the thing that filled my mind. I am also pretty sure that if I had looked at where I wanted to go instead of the 3-inch lip I would have been fine and crossed it without a problem. A very small obstacle almost killed me because I had given it so much attention.

This principle works when skiing, biking, skateboarding,… pretty much whenever you are in forward motion. And what is life, if not the collective experience of forward motion?

This is a particularly powerful principle when it comes to overcoming sin, weakness, addiction, and destructive behavior. If we focus and fret and are concerned with the thing we want to avoid, chances are, we will fall right into it.

Like a rocket trying to leave the pull of the Earth’s gravity, escaping the natural man can seem similarly impossible. Herculean strength, world-class discipline, and even supreme will power will not ultimately overcome the tendencies of fallen flesh in the long-run.

When overcoming a sin, an addiction, a weakness there is an instinctual tendency to want to fight the thing we are trying to overcome. By fighting, we may believe that it is by the exertion of our own will that we can overcome our weaknesses – that we can pull away from the Earth’s gravity. Even after expending our best efforts, it is not uncommon to continually fall back into natural habits, fundamental weaknesses, spirit-crushing addictions, and, like Nephi,  to feel “encompassed about, because of the temptations and the sins which do so easily beset me” (2 Nephi 4: 18).

It is also a mistaken, but common, belief to assume that Christ really helps, or forgives, or accepts after we conquer our own weaknesses. This may be a result of a commonly taught philosophy of man that reasons Christ helps us only after we expend our best efforts to help ourself. The working assumption being that Christ does not love us unconditionally in our fallen state, but only after we extract ourselves from our fallen tendencies do we earn the right to call upon Christ for his forgiveness and healing.

Precisely because we give our weaknesses attention, thought, and because of our fear of them, they tend to consume us. Lot and his wife fleeing Sodom is almost a perfect metaphor of this problem. As they both left we all know that Lot’s wife turned back to look at Sodom. She was reduced to salt (whatever that means). It is in looking at the thing we are avoiding that we are taken in and consumed by it.

Does overcoming the natural self have to be the war we make it out to be?

First, we know that it is Christ that delivers us and transforms us from our natural and fallen disposition. It is the power of Christ that heals us, and can remake us from the natural self to a child of Christ. It is only through the deliverance of the mighty change of heart, spiritual rebirth, and the baptism of the Holy Ghost are we redeemed from our fallen and carnal state. What King Benjamin taught is worth constantly revisiting:

“For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a childsubmissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father” (Mosiah 3: 19).

So, how do we engage Christ in a way so that we can learn to live in a state of  being born again, and maintain the disposition to no more desire evil?

Christ is where we want to go. Instead of squaring off with our weaknesses, obsessing over them, planning our lives around them, and fighting every day “to do a little better than the day before” what would happen if we just abandoned ourself to doing and focusing on the truth which is in Christ?

In other words, instead of fighting our weaknesses, we just ask questions like the following:

  1. What is the Holy Ghost prompting me to do this very moment?
  2. What does the Lord want me to do in the next hour?
  3. How can I seek to be completely full of light today?

Darkness cannot be overcome by force, or attention, or by squaring off and fighting it. It is overcome by casting all of our attention on light and truth. If we wrestle with weakness, weakness will always eventually win. If we are filled with light we win immediately.

This principle is taught very clearly in the scriptures. When the children of Israel were bitten by serpents an easy way was prepared for their deliverance.

And he did straiten them in the wilderness with his rod; for they hardened their hearts, even as ye have; and the Lord straitened them because of their iniquity. He sent fiery flying serpents among them; and after they were bitten he prepared a way that they might be healed; and the labor which they had to perform was to look; and because of the simpleness of the way, or the easiness of it, there were many who perished” (1 Nephi 17: 41).

What if our sins and weaknesses are our fiery flying serpents that he sends to us to discover the easiness of being healed by Christ if learn how to focus our attention?

Just like riding my motorcycle and being afraid of hitting an obstacle, it may require us fighting every instinct we have to not pay attention to what we are afraid of, but if we can act against the instinct we discover a certain easiness of giving ALL of our attention to Christ.

And when we fully commit to Christ, which includes being obedient to every prompting we receive in every moment, we find ourselves delivered. If we take action to fill our minds with truth, and will our awareness with light and gratitude, we find ourselves very naturally letting go of the natural man. It becomes a paper tiger.

What we give our attention to gives us strength. If our attention is on darkness our strength will be darkened. If we give our attention to light, and only light, our strength becomes light.

The counsel is simple and perfect:

Look unto me in every thoughtdoubt not, fear not! (D&C 6: 36)




Lehi’s Prophecy of Perdition: Who Would Partake of the Tree of Life and then Leave?

Have you ever asked the question about Lehi’s dream regarding those that partake of the fruit of the Tree of Life and then become ashamed and then leave? Partaking of the Tree of Life is the assurance of eternal life – yet it doesn’t make sense that there would be a group that would have this assurance and then fall away. This essay explores this question and suggest that those that partake and then fall way are perdition – and it happens enough to include it in a powerful prophesy.

Nephi and Lehi’s vision of the Tree of Life serves as a doctrinal framework for the entire Book of Mormon. It is the revelation of the plain and precious truths of the doctrine of Christ that restores us to a knowledge of how to obtain the presence of the Lord.

If we wrest this revelation by misappropriating the doctrine and assuming that we are experiencing the path in ways that we aren’t, or misinterpreting the doctrine to fit our own experience, we run the risk of once again losing the plain and precious truths of the gospel. There is great power in understanding both the vision and the doctrine of the revelation (found in 2 Nephi 31-32) because we can then know exactly where we are in our journey to Christ, and we can know what to do next.

If we fail to understand where we are personally in this doctrinal structure, then we will fail to make the progress needed to move forward. We will at a minimum be stagnant in our progression; but the greater risk is that we will fail to fulfill the spiritual requirements for real spiritual progress. We must get this right and not wrest the scriptures to our own destruction” (Alma 13: 20).

In order to clearly understand the Lehi and Nephi’s vision, and the doctrine of Christ, we must be really clear about the meaning of the Tree of Life – what it means and who partakes of its fruit. Thankfully, the scriptures are really clear about this point of doctrine.

What is the Tree of Life?

We first encounter the tree in the multiple accounts of Adam and Eve in the Garden of Eden. We should note that they were forbidden to partake of the fruit after they partook of the fruit of tree of knowledge of good and evil. Why would this be? Why would the plan of God be thwarted and they would live forever in their sins?

Alma’s Teaching

Of course these questions have depths and layers impossible to explore quickly in a single essay. But at a minimum we should understand that the consequence of eating from the Tree of Life would cause them to “live forever” (Moses 4:28). The Lord protects the tree by placing cherubim and a flaming sword so that those who do not qualify cannot partake and live forever in their sins.

This is the first indication that the Tree of Life is to partake of eternal life. As Alma teaches this doctrine he also makes clarifies the following:

“But behold, it was appointed unto man to die—therefore, as they were cut off from the tree of life they should be cut off from the face of the earth—and man became lost forever, yea, they became fallen man.

And now, ye see by this that our first parents were cut off both temporally and spiritually from the presence of the Lord; and thus we see they became subjects to follow after their own will…

and the fall had brought upon all mankind a spiritual death as well as a temporal, that is, they were cut off from the presence of the Lord,…

And now remember, my son, if it were not for the plan of redemption, (laying it aside) as soon as they were dead their souls were miserable, being cut off from the presence of the Lord.” (Alma 42: 6-23).

Alma makes it clear that the tree of Life is the presence of the Lord. In the 12th chapter of his record he teaches that those who prepare themselves for the Tree of Life enter into the rest of the Lord.

And now behold, if it were possible that our first parents could have gone forth and partaken of the tree of life they would have been forever miserable, having no preparatory state; and thus the plan of redemption would have been frustrated, and the word of God would have been void, taking none effect…

But God did call on men, in the name of his Son, (this being the plan of redemption which was laid) saying: If ye will repent, and harden not your hearts, then will I have mercy upon you, through mine Only Begotten Son;

Therefore, whosoever repenteth, and hardeneth not his heart, he shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my rest.

And whosoever will harden his heart and will do iniquity, behold, I swear in my wrath that he shall not enter into my rest.

And now, my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first.

And now, my brethren, seeing we know these things, and they are true, let us repent, and harden not our hearts, that we provoke not the Lord our God to pull down his wrath upon us in these his second commandments which he has given unto us; but let us enter into the rest of God, which is prepared according to his word” (Alma 12: 26-37).

Why is this sermon from Alma so significant? It is because he includes language and doctrine that we learn from Joseph Smith in his revelation on the Priesthood in D&C 84 that “the rest of the Lord” means something very specific. Joseph revealed about Moses exactly the same thing Alma was referencing – and that is to enter into the rest of the Lord is to enter into his rest. Those that are extended the invitation in this life (by receiving the oath and covenant of the Melchizedek Priesthood) is to enter into his rest in the flesh. Denying this invitation brings the provocation of the Lord, which is both Alma and Joseph’s revelatory warning.

But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory” (D&C 84: 24).

Again, why is this important? Because if we understand the unifying revelation of Moses, Alma, and Joseph Smith, we learn that partaking of the Tree of Life is to enter into the rest of the Lord – which is to enter into his glory while in the flesh. This is the great doctrine of the higher priesthood and the fulness of the priesthood.

In his sermon to the Zoramites in chapter 32 and 33, Alma teaches that partaking of the seed will bring you to a place that the Tree of Life springs up within you, and you partake of the fruit of the tree which is “most precious, which is sweet above all that is sweet, and which is white above all that is white, yea, and pure above all that is pure; and ye shall feast upon this fruit even until ye are filled, that ye hunger not, neither shall ye thirst” (Alma 32: 42). This is the state of those that have regained the presence of the Lord. It is the state of receiving a perfect knowledge of his goodness and reality.

Nephi’s Teaching

Nephi teaches that partaking of the fruit of the Tree of Life is the greatest of the gifts of God.

Wherefore, the wicked are rejected from the righteous, and also from that tree of life, whose fruit is most precious and most desirable above all other fruits; yea, and it is the greatest of all the gifts of God”  (1 Nephi 15: 36).

From the D&C we know that the greatest of God’s gifts is eternal life.

“And, if you keep my commandments and endure to the end you shall have eternal life, which gift is the greatest of all the gifts of God” (D&C 14: 7; 6:13).

When he was given an interpretation of the Tree of Life he was taught that it was the love of God.

And it came to pass that I beheld that the rod of iron, which my father had seen, was the word of God, which led to the fountain of living waters, or to the tree of lifewhich waters are a representation of the love of God; and I also beheld that the tree of life was a representation of the love of God” (1 Nephi 11: 25).

This is an extremely important scripture to both consider and also to resist the mistake of concluding that the love of God means feeling his love through the spirit in measure. It is equating eternal life to the love of God.

When Nephi describes something as the love of God, he is describing the gift of eternal life. It is easy to confuse this notion of tasting of the love of God through the spirit as partaking of the Tree of Life. It isn’t. The Tree of Life is eternal life, and partaking of the fullness of the fruit is to partake of the promises, blessings, and endowments of the promise of eternal life.

Why is it so important to carefully draw this out? Because it is easy to mistakenly believe that since we experience the love of God that we are partaking of the Tree of Life. It is a very different thing. We can begin to partake of the fruit through a process of consumption (as outlined in Alma 32), but we must not mistake the reception of the Holy Ghost or experiencing the love of God as partaking of the fruit of the Tree of Life. We are at risk of wresting the scriptures if we do not grasp what Nephi is really teaching when he describes the fruit as the “love of God”. When Nephi refers to the love of God when partaking of the fruit of the Tree of Life is referring to the blessings of the promise of eternal life. It is the calling and election made sure and the Second Comforter blessings.

When we enter the path we receive of the first comforter through the baptism of fire and the Holy Ghost – becoming born again. When we endure to the end we receive of the Second Comforter – which is the rest of the Lord and promise of eternal life. It is in this summary of the doctrine of Christ that Nephi teaches the calling and election made sure is the reward of the strait and narrow path:

Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life. (2 Nephi 31: 20).

The promise of obtaining the Tree of Life is the promise of eternal life.

Nephi couldn’t be clearer: the strait and narrow path leads strait and narrow path leads to eternal life (2 Nephi 31: 18). And promise of obtaining the Tree of Life is the promise of eternal life.

Why is it so important to emphasize this through the cataloguing of this doctrine with so many scriptural witnesses? It is because it is so common to refer to covenant members of the church as those who are partaking of the fruit of the tree of life. It is even common to describe members of the church as those who are standing at the Tree of Life and partaking.

Yes, we begin to taste of the fruit in degrees when we are born again and are on the strait and narrow path. But it is critical to make a distinction between this and partaking of eternal life at the tree. The Tree of Life represents the Second Comforter blessings of the gospel. To judge it differently is to wrest the scriptures in a potentially very dangerous way.

Perhaps the reason why we often don’t associate partaking of the fruit of the Tree of Life with the calling and election made sure is because of something very peculiar that Lehi witnesses.

Who Partakes of the Tree of Life then Leaves?

If the Tree of Life is the promise of eternal life, why does Lehi witness those that partake of it and then are ashamed and leave?

“And it came to pass that I beheld others pressing forward, and they came forth and caught hold of the end of the rod of iron; and they did press forward through the mist of darkness, clinging to the rod of iron, even until they did come forth and partake of the fruit of the tree.

And after they had partaken of the fruit of the tree they did cast their eyes about as if they were ashamed” (1 Nephi 8: 24-25).

The question is simple: why would someone who partakes of the greatest of all the gifts of God, receives a fullness of his love, partakes of the most desirable of all things – even the promise of eternal life, and then gets ashamed? And then leaves?

Because it seems absurd that someone would have these blessings and then become ashamed, it is very common for readers to then assume the fruit of the Tree of Life is not eternal life. It just doesn’t add up that this group of people would exist. The assumption then becomes that the Tree of Life is something other than eternal life.

We should be very careful about making this judgment. If we read and study carefully, we can understand who Lehi is witnessing and learn exactly what is happening.

The first thing to recognize is that Lehi is seeing more than just his family in his vision. He is also seeing his posterity.

“And behold, because of the thing which I have seen, I have reason to rejoice in the Lord because of Nephi and also of Sam; for I have reason to suppose that they, and also many of their seed, will be saved” ( 1 Nephi 8: 3).

Considering that that Lehi is seeing a vision of his posterity on the path and at the tree, we can then explore who in the Book of Mormon record Lehi may be witnessing. One group happens to be the Nephites that existed in a Zion society for 200 years after the coming of Christ. This is a portion of Lehi and Nephi’s seed about which we don’t have a lot of information (presumably it is contained in the greater portion of the Book of Mormon).

This group of Nephites that once lived in a Zion society were all partakers of the “heavenly gift“.

And they had all things common among them; therefore there were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift” (4th Nephi 1: 3). 

What is the heavenly gift? Ether chapter 12 and Hebrews chapter 6 gives insight into this curious and rare term.

Ether 12 is a phenomenal account of individuals that exercised faith in order to receive the greatest blessings, manifestations, and promises of the Lord – and most important of these is the assurance of eternal life. In reference to the heavenly gift, the record reveals the following:

For it was by faith that Christ showed himself unto our fathers, after he had risen from the dead; and he showed not himself unto them until after they had faith in him; wherefore, it must needs be that some had faith in him, for he showed himself not unto the world.

But because of the faith of men he has shown himself unto the world, and glorified the name of the Father, and prepared a way that thereby others might be partakers of the heavenly gift, that they might hope for those things which they have not seen” (Ether 12: 8-9).

The context reveals that the heavenly gift in Ether is receiving the presence of the Lord. Hebrews also contextually affirms this meaning in the following verses:

For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

And have tasted the good word of God, and the powers of the world to come,

If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame” (Hebrews 6: 4-6).

Paul teaches that if someone partakes of the heavenly gift that it is impossible for them to repent. They fall into a state of perdition “seeing they crucify to themselves the Son of God afresh, and put him to an open shame.”

This is a description of the spiritual state of perdition. It is also a warning to those that have been received the heavenly gift  that they can fall away and be permanently severed from presence of the Lord.

What is fascinating is that we have a warning from Paul of the possibility of exactly what happens to the Nephites of 4th Nephi. We have a people that are partaking of the heavenly gift, they are partaking fully of the tree of life, and they fall into apostasy and are cut off from the tree. We are all familiar with the tragic demise of the Nephites who enter into this collective perdition state.

Consider also that at the end of the 1000 year millennial reign of Zion upon the earth, that there will be a final confrontation with the Adversary because the righteousness of the hearts of the people will no longer bind him from their presence. This is another example of the possibility of a people partaking of the heavenly gift and then choosing to be cut off from the Tree of Life.

Perhaps those that qualify for perdition are far more numerous than thought. Those of 4th Nephi, and those at the end of the Millennium, and perhaps groups in the times of Melchizedek and Noah also produced this class of people.

In other words, the reason it is difficult to imagine that there would be a significant group of people that would receive the promises of eternal life and then fall away is because we are unfamiliar with a Zion structure. It isn’t in our awareness or experience of what it would be like to live in a society of saints that have the heavenly gift; and we haven’t experienced the spiritual temptations and nature of this type of situation.

Lehi’s dream is so instructive on a level that exceeds our experience in this generation of the church. Even though it is not in our experience to live in a Zion state, we all too often yield to the temptation to associate all of the experiences of the Tree of Life with our own spiritual experiences – assuming in an odd way that we, as a people, know what it is like to live in a covenant body that lives and experiences the fullness of the gospel. We wrest the scriptures to believe that if we are active members of the church than we must be partakers of the Tree of Life – even though our experiences have no resemblance to those societies in the scriptural accounts of those that received collectively the heavenly gift.

It therefore becomes confusing to us that there would be people who would partake of the Tree of Life and then fall away if the Tree was the assurance of exaltation. Because we don’t experience that redemptive experience broadly it is hard for us to understand how it could be possible that it would happen enough to even make mention.

But it does happen, and it happened to Lehi’s posterity. And this is why he witnessed it. And his dream served as a prophetic warning to his future generations that this would happen.  It also serves as a warning of how to avoid the temptation once they find themselves partaking of the fruit of the Tree of Life.

As we understand the truth of the components of the Tree of Life, we are able to receive the detailed insight as to our own spiritual situation, and how to more clearly come to Christ. We receive the invitation to come into his presence in the flesh. And we are warned of the great power of the temptation to yield to those in the Great and Spacious Building.

May we resist the temptation to wrest the scriptures and take the warning of Alma seriously that if we do so, we do it unto our destruction.  We need to stop casually referring to ourselves as a people that partakes of the fruit of the Tree of Life. This is reserved for a people that have actually entered into a Zion structure and have collectively received the heavenly gift.

And may we also be full of gratitude for the record of the Book of Mormon that both invites us into the presence of the Lord while we are in mortality, and also warns us of the complexity and power of temptations and darkness that will seek our overthrow.




How Does One Get On the Strait and Narrow Path?

Just a few chapters into the Book of Mormon we read the account of Lehi’s vision of the Tree of Life. A couple of chapters later, we receive Nephi’s witness of the same vision with an added interpretation. This vision becomes the doctrinal theme of the entire work of scripture, with its imagery, allegory, and doctrine spread throughout. In chapters 31 and 32 of 2 Nephi we are given the doctrine of the vision. This is known as the doctrine of Christ.

The doctrine of Christ that is taught and testified of in the Book of Mormon is also the doctrine of the seed of faith found in Alma 32. Alma’s teaching on the seed is a restatement of Nephi and Lehi’s dream. When put together, the vision of the Tree of Life, the doctrine of Christ taught in 2 Nephi 30-33, and Alma’s teachings, particularly his sermon on the seed, of faith unlocks a rich and complex doctrinal framework. If we overlay the three accounts we find that they each offer a unique key to understanding this doctrinal framework that is at the heart of the purpose of the Book of Mormon. These essays use these three accounts of the doctrine of Christ to address critical gospel questions.

How Does One Get On the Strait and Narrow Path?

One of the first thing Lehi witnesses in his dream was “numberless concourses of people, many of whom were pressing forward, that they might obtain the path which led unto the tree by which I stood” (1 Nephi 8: 21). I find it fascinating that he didn’t observe endless people trying to get to the tree, but to the path that leads to the tree. I think this is significant because it invites us to ask the question, what exactly is the narrow gate that leads to the path? What were people seeking?

We know that the physical ordinance of baptism is part of this gate, but we must understand all of the components of baptism to know if we are through the gate. As Christ first appeared to the Nephites he immediately taught them the doctrine of baptism. Here is what the Savior taught:

And it came to pass that when Jesus had spoken these words unto Nephi, and to those who had been called, (now the number of them who had been called, and received power and authority to baptize, was twelve) and behold, he stretched forth his hand unto the multitude, and cried unto them, saying: Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen from among you to minister unto you, and to be your servants; and unto them I have given power that they may baptize you with water; and after that ye are baptized with water, behold, I will baptize you with fire and with the Holy Ghost; therefore blessed are ye if ye shall believe in me and be baptized, after that ye have seen me and know that I am.

And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am. Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins” (3 Nephi 12: 1-2).

We must be born of both water and spirit (John 3: 4-5). This is perhaps why Christ refers to the gate as being narrow and that few people find it. Many people can find the channel of receiving a physical baptism. Few repent sufficiently to be baptized by fire and the Holy Ghost. This baptism comes as an endowment from the Savior himself.

Lehi saw that his dream was that of the strait and narrow path (1 Nephi 8: 20-23). This may seem like a simple connection, but it is so important to remember that the events that Nephi and Lehi witness in their dream should be mapped against the doctrine outlined in the last chapters of 2 Nephi. Why is this important? Because it helps us understand where we exactly are on our own path. It helps us understand the ordinances, covenants, and experiences that we should have depending on where we are on the path.

First, in order to enter on the path, which is also the holding to the rod, Nephi explains very clearly that it is through the narrow channel of water baptism and the baptism of fire and the Holy Ghost. It seems to be a commonly held assumption that we can refer to all those who have entered into the waters of baptism, have been confirmed a member of the church, and have received the laying on of hands for the Gift of the Holy Ghost are automatically on the path. This is not the case, and Nephi makes it clear that it is more than just physical ordinances needed to enter the path. You need to have the actual spiritual endowment of a baptism of fire experience.

“Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism—yea, by following your Lord and your Savior down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout praises unto the Holy One of Israel” (2 Nephi 31: 13)

And then he teaches:

Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost.

AND THEN are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive” (2 Nephi 31: 17-18).

Christ teaches this powerful doctrine and promise to the Nephites when they heard his voice in the darkness after experiencing devastating calamity.

“And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost,…” (3 Nephi 9:20)

Being baptized with fire and the Holy Ghost means you have a born again experience. It is something that happens to you. It is more than just a physical ordinance; if you haven’t had a born again experience, the mighty change of heart, and all of the accompanying fruits of that mighty change, they you have yet to enter into the channel of baptism. Consider the doctrine of born again and baptism being one single ordinance as taught in Alma:

“Now I say unto you that ye must repent, and be born again; for the Spirit saith if ye are not born again ye cannot inherit the kingdom of heaven; therefore come and be baptized unto repentance, that ye may be washed from your sins, that ye may have faith on the Lamb of God, who taketh away the sins of the world, who is mighty to save and to cleanse from all unrighteousness” (Alma 7: 14).

Being baptized (in the true and full sense of the ordinance) means you are born again. It requires a mighty change from the Lord himself. To be fully baptized we must be both physically immersed in water and receive the mighty change of heart. This is perhaps why we’ve been invited to not marvel at this miraculous invitation. It is so much more than just making a promise to keep the commandments. Baptism means sufficiently repenting and putting to death the natural man that we are formed in to a new creature in Christ. This is the event of baptism, and if you have not received the baptism of fire your baptism is not yet complete.

Joseph Smith clarified:

You might as well baptize a bag of sand as a man, if not done in view of the remission of sins and getting of the Holy Ghost. Baptism by water is but half a baptism, and is good for nothing without the other half—that is, the baptism of the Holy Ghost. The Savior says, ‘Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.’ [John 3:5.]”

He also went on to teach:

“Being born again, comes by the Spirit of God through ordinances.”

“Baptism is a holy ordinance preparatory to the reception of the Holy Ghost; it is the channel and key by which the Holy Ghost will be administered. The Gift of the Holy Ghost by the laying on of hands, cannot be received through the medium of any other principle than the principle of righteousness.”

The principle of righteousness is the key. We can receive the physical ordinances, but that is not sufficient. We must also be born again. It comes by the Spirit of God. The reception of the Holy Ghost is the baptism of fire.

As Alma preached repentance he framed becoming born again with repentance.

“And now I say unto you that this is the order after which I am called, yea, to preach unto my beloved brethren, yea, and every one that dwelleth in the land; yea, to preach unto all, both old and young, both bond and free; yea, I say unto you the aged, and also the middle aged, and the rising generation; yea, to cry unto them that they must repent and be born again” (Alma 5: 49).

Mosiah taught so powerfully the following.

“And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of Godchanged from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters;

And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God” (Mosiah 27: 25-26).

This is the requirement of baptism and this is the narrow gate through which we all must pass in order to enter into the strait and narrow path. It is not enough to be baptized by water. We must also go through a mighty change of heart in order to enter into the gate.

If we are baptized but not in a born again state, Alma records a powerful sermon in the 5th chapter of his record that emphasizes to the covenant members of the church that they must repent and regain the spiritual state of being born again.

“And now behold, I ask of you, my brethren of the church, have ye spiritually been born of God? Have ye received his image in your countenances? Have ye experienced this mighty change in your hearts?…

Have ye walked, keeping yourselves blameless before God? Could ye say, if ye were called to die at this time, within yourselves, that ye have been sufficiently humble? That your garments have been cleansed and made white through the blood of Christ, who will come to redeem his people from their sins?

Behold, are ye stripped of pride? I say unto you, if ye are not ye are not prepared to meet God. Behold ye must prepare quickly; for the kingdom of heaven is soon at hand, and such an one hath not eternal life” (Alma 5: 14-28).

Just as Christ told the Nephites that HE would baptize them with fire by sending the Holy Ghost, King Benjamin’s people testified of this event:

And they all cried with one voice, saying: Yea, we believe all the words which thou hast spoken unto us; and also, we know of their surety and truth, because of the Spirit of the Lord Omnipotent, which has wrought a mighty change in us, or in our hearts, that we have no more disposition to do evil, but to do good continually…

And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters” (Mosiah 5: 5-7).

The injunction is to become born of God and repent today. It’s not a process that takes a lifetime, even though we need to retain it for a lifetime. It’s not through a slow and imperceptible process. In order to pass through the narrow gate on to the strait and narrow path we must become born again, baptized by fire, and receive the mighty change of heart. We must first become a new creature in Christ.

The great hope of the doctrine of Christ is that we can receive this mighty change as quickly as we are willing to give up all our sins and that which we possess to know God. We receive it as quickly as we desire to give our whole lives to God without reservation and conditions. Just as King Lamoni’s father experienced, we are endowed with a mighty change of heart when we choose Christ above all other things in our life.

And it came to pass that after Aaron had expounded these things unto him, the king said: What shall I do that I may have this eternal life of which thou hast spoken? Yea, what shall I do that I may be born of God, having this wicked spirit rooted out of my breast, and receive his Spirit, that I may be filled with joy, that I may not be cast off at the last day? Behold, said he, I will give up all that I possess, yea, I will forsake my kingdom, that I may receive this great joy” (Alma 22:15).

Alma chapters 32 through 34 is an account of Alma and Amulek teaching the doctrine of Christ to the Zoramites, who were a people that had once had the gospel, presumably made the covenants, but had fallen into pride and iniquity. Alma mentions to them baptism, but his and Amulek’s message to them wasn’t focused on the ordinance of baptism, presumably because they had already entered into the ordinances. They were reclaiming these people to the strait and narrow path.

Amulek declares to them the conditions and desperate need for repentance. He declares to them that this is the day of their repentance and that is the work of their life – their labors- is to repent with all of their heart. He said, “as ye have had so many witnesses, therefore, I beseech of you that ye do not procrastinate the day of your repentance until the end” (Alma 34: 33).

And Amulek taught that if they repent, they would immediately partake of the plan of redemption, which is to become born again on the strait and narrow path.

“Yea, I would that ye would come forth and harden not your hearts any longer; for behold, now is the time and the day of your salvation; and therefore, if ye will repent and harden not your hearts, immediately shall the great plan of redemption be brought about unto you” (Alma 34: 31).

The great hope and promise of the doctrine of Christ is that we can and must become born again to commence on the strait and narrow path. It is a blessing at which we should not marvel. It is the miracle of spiritual rebirth.

So, who is on the strait and narrow path? It is they that are born again. It is being in a state of a mighty change of heart. Being on the path is being in that place of mighty change. This is why it is strait. This is why it is narrow. It is a state of being that takes incredible diligence and daily attention. Perhaps this is why few find the gate and few retain it.


Resonating Obedience

Image result for sympathetic resonance


There is a fascinating physical phenomenon called sympathetic resonance. If you take two tuning forks of the same frequency and hit one of them, the other one will also begin to resonate.

This is a great metaphor for sanctification.  I know that one meaning of sanctification means to become pure of sin, but what if a better way of thinking about it is more like resonance?

All laws are light and all light has a frequency, or a resonance. Sanctification means that you, your body, your flesh, your will, your desires – your entire being – begins to resonate at the same frequency as the light of a law. You begin to resonate at the level of the light. So, to keep a law means to resonate at the same frequency of that law. Your whole being participates in sanctified obedience.

There is a sense that being obedient means that we learn to discipline ourselves to act at a different level that may be natural to us. To do something, or to act in a certain way, is only one component of obedience. The key to being obedient is to have our whole beings resonate at the level of the light of whatever law we are keeping.

Keeping a law means to resonate at the same level of that law. This is also a definition of sanctification.

When we are sanctified our whole body resonates at the same frequency of the law. Our mind, desires, flesh, will – it all is of the same frequency.

To be reconciled to Christ is to have our will and the light of our being share in his. It resonates at his level. It is to be in a sympathetic resonance with Christ.

So, how do we elevate to these higher levels of sanctified resonance? This is a process of not only acting in faith when moved upon by the light of Christ, but we can do so through the process of prayer.

Prayer, in its fundamental form, is the process of first yielding to the spirit sufficient that it elevates our frequency into a higher light of law. We become sanctified in deep, yielding prayer. We can ask the Lord to bring us into a law, and as we yield our minds, will, flesh, and desires to the workings of the spirit, we can be brought to a higher frequency through the grace of Christ. It is the spirit that does this work. We, by taking thought, cannot raise our own frequency. It is always a gift or endowment. But what we can do is put ourselves in a place to have the Holy Ghost bring us into higher levels of Godly resonance.

The scriptures describe this resonance as being “quickened”. As we explore scripture such as D&C 88 and 93 we can learn much about the quickening process. For example, a revelation from Joseph Smith revealed the following:

The light shineth in darkness, and the darkness comprehendeth it not; nevertheless, the day shall come when you shall comprehend even God, being quickened in him and by him” (D&C 88: 49).

When we want to ascend to in higher levels of sanctification we go through a process of becoming quickened. To move into higher states of being quickened we will almost always be prompted to make a sacrifice, and at a minimum that sacrifice usually takes the form of a broken heart and a contrite spirit. It is in this broken and contrite condition that we relax our will in such a way that the Lord is able to elevate us.

We will receive promptings to do things that may not make sense to us. Often these promptings will be different sacrifices – that if we yield to in faith – endows us with a sanctifying measure of the Holy Ghost.

Keeping the commandments does not have to be a never-ending war with the flesh. We simply must learn the process of having our will  be elevated into the resonance of the laws we need to keep. When we resonate at the level of a law, we don’t have to suffer and practice supreme discipline in order to “keep” the law. We become quickened by the law itself. It becomes part of our nature. It becomes natural to us to be in a state of obedience.

Retaining a sanctified state requires discipline in those things that keep us resonating at a higher level.  Consider Moroni 8:26:

And the remission of sins bringeth meekness, and lowliness of heart; and because of meekness and lowliness of heart cometh the visitation of the Holy Ghost, which Comforter filleth with hope and perfect love, which love endureth by diligence unto prayer, until the end shall come, when all the saints shall dwell with God.

First, notice that it is the Comforter that fills with hope and perfect love. In other words, it is the Holy Ghost that brings us to a resonance of hope and love. Those are states of resonance in Christ. We experience them with our entire being.

And in order to maintain it, we have to be diligent in prayer. Prayer is the place that we maintain or reclaim the sanctified state. We subject our spirits to the light of Christ and ascend into higher states of sanctification.

This is the process described in Helaman.

“Nevertheless they did fast and pray oft, and did wax stronger and stronger in their humility, and firmer and firmer in the faith of Christ, unto the filling their souls with joy and consolation, yea, even to the purifying and the sanctification of their hearts, which sanctification cometh because of their yielding their hearts unto God” (Helaman 3: 35).

For example, someone who struggles with sexual addiction may spend their whole life fighting the physical urge or psychological need for sexual experience. They may have been led to believe that they need to “keep a law” by forcing themselves to act and think a different way before they can repent and be accepted by Christ.

Instead of pursuing the exhausting and despairing path of self-perfection, what if a person learned to resonate at the same level of light that is sexual purity? If their body and mind and heart resonated at the level of law that brings sexual purity, then they wouldn’t need to hang their salvation on their ability to ultimately discipline their behavior against their fundamental nature. Their nature would change, and it would produce the type of outward obedience and attention to law that is desired.

This is why the Lord’s burden is easy. We don’t have to learn supreme discipline to force ourselves into a state of obedience – we have to learn the disciplines that subject our fallen natures to the power of the Holy Ghost so that our natures are increasingly like Christ’s nature. These disciplines include primarily fasting and prayer. Also, music, the sacrament, and the willingness to do exactly what the spirit prompts brings us into this resonance. All of these disciplines quicken us.

When we move into that sanctified structure we are free in Christ – free from a nature that is in opposition God and his laws. We freely and easily keep his laws. Obedience become the impulse of our very nature

Keeping the law of Christ is to have our being resonate in the light, frequency and power of Christ. It is what it means to become a Son or Daughter of Christ. We are to pray with all the energy of our hearts so “that (we) may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen” (Moroni 7: 48).

Being pure is to resonate in the law in perfect sync. We can become perfect in Christ just as quickly as we will yield our entire beings to Christ so we can live the law he does – his light and law become the life within us. We can become sanctified in the light of Christ if we learn the principles that bring us to that place. And it happens as quickly as we are transformed into resonating obedience.


Fear and Ascension


Ascension is the process of us walking through our fears. When the children of Israel stood at the base of Mt. Sinai they rejected the call to ascend into the presence of the Lord because they feared. They wanted someone to go on their behalf.

If the children of Israel had charted a course into their fear they would have found themselves in the presence of the Lord.

Fear should be a sign to us as to the direction we should go. When a fear presents itself, we can know that turning and facing that fear, walking into it, and bringing it into subjection to the power of Christ through the expression of our agency, we ascend the mount. We receive great peace and rest. We put fear under our feet.

We experience fear because there are parts of us that are not true. We’ve accepted lies, unbelief, false belief, and deception. The degree of false belief that possesses us will determine the degree of fear we experience.

I’ve learned that my anger is a product of my fear. And is a sign that I should turn and be honest about that anger and what fear it is revealing. When I discover the fear I am now charged with facing it and subduing it to Christ – putting it under my feet.

Is lust not a product of fear? Jealousy? Anger? Resentment? Judgement? The need to have another ascend the mount for us so that we don’t have to face the truth of our fallen nature?

The Lord has invited us to work out our salvation with fear and trembling. I think this means that when we desire to repent and come to Christ with all that we have, we must face what makes us fear and tremble. We have to bring Christ into that space and cease hiding from him.

The first fruit of the fall is fear. It caused Adam and Eve to hide themselves, and it causes us to hide in fear as well.  Because we hide ourselves when we feel fear it naturally creates enmity. It creates enmity between family, friends, and all in the family of God.

Few things bring more joy than staring into the abyss of our fears, taking a step forward, and finding that light follows. Subduing fear and darkness with the power of Christ is the great work of redemption on this earth.

“And again, verily I say unto you that it is your privilege, and a promise I give unto you that have been ordained unto this ministry, that inasmuch as you strip yourselves from jealousies and fears, and humble yourselves before me, for ye are not sufficiently humble, the veil shall be rent and you shall see me and know that I am”


What is Doctrine?

What is doctrine?

It’s a hard question to answer because the word tends to get employed in a couple of different ways. For it to be meaningful, we should be really clear about what we mean when we say something is doctrinal.

In my experience, doctrine is used in two contexts that look roughly like the following:

1. Doctrine – All eternal truth. Everything that is true is also doctrinal and if something is doctrinal, it is true.

I think this is the most commonly held assumption when referring to something as being doctrinal. As we will explore, using this term is probably what the term doctrine should mean, but if we hold to this we step into all types of problems; especially since what has been considered doctrinal over the the past 200 years of the restoration has shifted, evolved, and in some cases, radically changed.

The second definition is a working definition that probably captures the reality of what we consider doctrinal.

2. Doctrine – What is considered an acceptable teaching in the church at a certain point in time.

Although our doctrine should capture all that is eternally true, what we consider as doctrinal is an infinitesimal portion of the truth. And since what we have considered as true has shifted significantly at times (ie: blacks and the priesthood, plural marriage as a requirement for exaltation, Adam-God doctrine, etc.) the second definition seems the only one that is useful. Doctrine is the body of teachings that is generally acceptable to the church. This is the only working definition that helps us understand how and why the Lord both gives us greater truth, but also takes truth away from the members of the church. It is a changing body of acceptable teachings.

To better understand why we should be clear about using the second definition as the only one that is useful, I’d like to suggest a reason for changes and shifts in what has been considered doctrine.

The Alma 12 Principle

One of my favorite teachings uniquely found in the Book of Mormon is outlined powerfully in the Alma chapter 12.

“And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.”

Many can know the mysteries of God, and they are only authorized to teach according to how diligent people are to the light given to them.

“And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.

And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell” (Alma 12: 9-11).

This is such a powerful and simple principle. If you soften your heart and give diligence and heed to light and truth you will grow in the reception of mysteries. If you harden your heart you will have light and truth removed from you until you don’t know anything concerning the mysteries. Alma is careful to define the chains as being in a state of knowing nothing of the mysteries of God.

How does this relate to the question of what is doctrine? It has relevance when we understand that covenant bodies of people act as individuals. The same promises and warnings apply to collective groups of covenant bound people as they do to individuals themselves.

In other words, as the covenant body collectively softens their hearts they collectively increase in the reception of the mysteries of God, and as they collectively harden their hearts they collectively lose mysteries and knowledge.

So, the covenant body of the church is a group of people that is capable of both increasing and decreasing in light and truth. For this reason, only 18 months into the restoration the Lord pronounced a collective condemnation on the church “until they repent and remember the new covenant, even the Book of Mormon and the former commandments which I have given them, not only to say, but to do according to that which I have written” (D&C 84: 57).

Considering that we will commemorate the 200th anniversary of the First Vision in just a few short months, perhaps it will be an opportunity to ponder whether we are 200 years more enlightened than those early years of Joseph Smith, or if our collective understanding has suffered from the aggregate hardening against what was revealed through Joseph.

The answer to this question may be informed by an interview question put to President Hinkley by the San Francisco Chronicle when he was President of the Church.

Question: And this belief in contemporary revelation and prophecy? As the prophet, tell us how that works. How do you receive divine revelation? What does it feel like?

Answer: [Gordon B. Hinckley] Let me say first that we have a great body of revelation, the vast majority of which came from the prophet Joseph Smith. We don’t need much revelation. We need to pay more attention to the revelation we’ve already received.

Because our understanding of mysteries – light, truth, and knowledge – is a function of mysteries either being added to us or taken away; it makes sense that our understanding of what is “doctrinal” also shifts.

For this reason, the definition of doctrine being the currently acceptable and authorized body of teaching in the church most closely reflects the reality of what is taught and considered truth in the church.

What this also suggests is that our doctrine will reflect greater or lesser light and truth depending on how obedient, faithful, and diligent we as a collective covenant body has been to what has been revealed.

Because our body of doctrine shifts according to the obedience of the covenant membership, it is important to consider that what is doctrinal does not include all that is true. What is considered “doctrinal” will of necessity be a very small subset of eternal truth.

Our doctrine has changed over the past 200 years. This is to be expected. And if we are honest with ourselves we can ask some hard questions: How true have we been to the revelations we’ve already received? Are we receiving more? Are we a more enlightened people two centuries since the Father and the Son manifested to Joseph and light burst upon the earth once again?

If we don’t understand that our doctrinal comprehension is going to reflect our collective (un)faithfulness then we will be tempted to go to great lengths to demonstrate that our doctrine has been consistent, and even has progressed in the past 200 years. We will find ourselves in the almost impossibly difficult situation of trying to reconcile prophets who taught at higher levels of light and truth, revealing great and marvelous things, to a people unprepared to receive mysteries in the capacity required to understand them. When facing this doctrinal dilemma, we have marginalized prophets of extraordinary knowledge as simply speaking from their own limited understanding, or even “speculating”.

Because of this doctrinal dilemma, without acknowledging the consequences taught in Alma 12, we may formulate legalistic escape clauses from great knowledge taught in an earlier era by arbitrarily requiring doctrine to be something that must be repeated by many authorities of the church in order to be valid. As if the repetition or a truth or a lie makes it valid by the number of people who repeat it.

A teaching repeated often does not a truth make. (But it does make something in the church a generally accepted teaching.)

Of course the Holy Ghost solves this problem for all of those who repent sufficiently of their hardened hearts, and jealousies and fears sufficient to receive an abundance of the mysteries of God. But it needs to happen collectively if we are to be redeemed from the self-satisfied state of believing we are favored of God when he has signaled his disfavor through four generations of virtual revelatory silence.

Christ also gave us a warning and sign to know if we, in the latter-days, would be condemned. As Moroni recorded:

“8 And these things have I written, which are a lesser part of the things which he taught the people; and I have written them to the intent that they may be brought again unto this people, from the Gentiles, according to the words which Jesus hath spoken.

And when they shall have received this, which is expedient that they should have first, to try their faith, and if it shall so be that they shall believe these things then shall the greater things be made manifest unto them.

10 And if it so be that they will not believe these things, then shall the greater things be withheld from them, unto their condemnation.

11 Behold, I was about to write them, all which were engraven upon the plates of Nephi, but the Lord forbade it, saying: I will try the faith of my people” (3 Nephi 26: 8-11).

Have we received the greater portion? If we haven’t, Christ has taught us it is because we are in a state of condemnation. Christ said he would try our faith. We have yet to receive the fruit of having exercised faith sufficient to remove us from our condemnation.

This should inform us that what we should be very careful as to what we believe about ourselves and our understanding of doctrine. We are never collectively static. We are either increasing or decreasing. And so it seems that when considering how we propose what is, or isn’t, “doctrinal” we should be humble enough to understand that our doctrine may or may not comply to the truth of what the Lord has yet to reveal, or may have already revealed.

For this reason, I am always intently focused on what we consider “doctrine”. But more importantly, I am far more interested in what is true.

Deep Doctrine and Deep Discipleship

Some Church members know just enough about the doctrines to converse superficially on them, but their scant knowledge about the deep doctrines is inadequate for deep discipleship (see 1 Corinthians 2:10). Thus uninformed about the deep doctrines, they make no deep change in their lives. They lack the faith to “give place” (Alma 32:27) consistently for real discipleship. Such members move out a few hundred yards from the entrance to the straight and narrow path and repose on the first little rise, thinking, “Well, this is all there is to it”; and they end up living far below their possibilities. While not as distant as those King Benjamin described “For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart?” (Mosiah 5:13) — these people are not drawing closer either.”
– Neal A. Maxwell (Men and Women of Christ. Salt Lake City: Bookcraft, 1991, pp. 2-3)


What I believe makes the restored gospel, and its vehicle, the Church of Jesus Christ of Latter-Day Saints, unique is its ability to bring an individual into the fullness of Christ while on the earth.  The ordinances and doctrines are purposeful only insofar as they are pursued and received in their spiritual forms. Baptism is only useful if we are baptized by fire, and endowment is only useful if we receive the blessings in their real and revelatory form along with their ritualistic form.

And the doctrines provided, particularly by Joseph Smith and Brigham Young are powerful, but the restored gospel does not benefit us unless we know, study, and obtain those doctrines for ourselves. There is no collective redemption by virtue of being a member of the church – even a really “active” member. One can be totally immersed in the Church and never participate in the gospel offered to them. Of this situation the Lord, asks, “what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift” (D&C 88:33).

The restored gospel is the greatest gift given to us. But are we receiving it? If we receive only a portion then we are like any other church that grants a portion, even a great portion, but doesn’t bring a fullness. Sometimes we in the Church are critical of other religions believing that we have a fullness and they don’t. But if we aren’t participating and pursuing the fullness of the gospel, are we any different than any other creed that rejects a fullness? The church does not give you a fullness by virtue of membership. Membership in the gospel is an invitation to pursue the path of fullness which is only available through the ordinances of the restored gospel in their revelatory form.

Unfortunately, it has been my consistent experience that many within the covenant body resist a deeper understanding of basic doctrines; especially the deep doctrines required for deep discipleship. They are passed off as unnecessary, always proclaiming the basics as the only necessary focus.  But there are no deep doctrines, only deep understanding of basics. And the deeper you understand the more power they have. If we insist on keeping things simple and basic, they will never have the saving power for which they are intended.

Deep, exalting, and eternal knowledge is the defining distinction of the restored gospel. It is not information. Information saves no one. Possessing information regarding doctrine, no matter the fluency in that information, has no salvific effect. It is the knowledge that is infused by the revelation and power of the Holy Ghost that gives us power over every form of darkness. It is the knowledge that is given to us that gives us actual power.

It is easy to receive information. One can read and become verbally fluent in all the written depths of the gospel – but that person can also at the same time be bereft of spiritual knowledge. It requires great faith, repentance, sacrifice, and endurance to be a possessor of redemptive knowledge.

One may claim that the priesthood is the defining difference of the restored gospel. This is true only if we understand what priesthood really is. Priesthood is the order of individuals that have received an endowment of revelatory knowledge sufficient to actually give ordinances with the authority of heaven and to overcome darkness around us. Very few actually possess real priesthood. Most practice the vain form. The real thing requires the sacrifice of all things to produce the faith to receive the knowledge necessary to have real priesthood power.

Some have also confused the need to gain knowledge as a charge to receive secular knowledge – as if professional degrees or worldly study gives you an advantage in the next world. This is a philosophy of man introduced by those that are far more interested in secular knowledge than they are spiritual knowledge. The latter requires such a great cost that they prefer the knowledge of the world that brings them the great telestial gifts – but their reward is limited to this earth.

But this doesnt mean that part of our stewardship on this earth is not to pursue great learning and discipline and knowledge of the things of the earth to be of service to each other. But we should never confuse this as knowledge that has power to save or exalt – this is not knowledge that we will give us an advantage in the eternities.

Why are so many resistant to receive knowledge beyond the information they receive from the basic teachings of the church? Because it suggests they have to work out their salvation in a way that makes them feel deeply comfortable. One of the false appeals of Mormonism is that you are saved when you receive the ordinances along as you remain an active member of the church throughout your life. This is a great latter-day fallacy. It is not membership, but knowledge one receives through the gospel that exalts – specifically the knowledge that God approves of you and has accepted your sacrifice. This is the greatest knowledge we must receive. And it can only be received through revelation.

Nephi lamented:

And now I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the unbelief, and the wickedness, and the ignorance, and the stiffneckedness of men; for they will not search knowledge, nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be” (2 Nephi 32: 7).

Joseph Smith taught in the Lectures on Faith:

“Having treated the ideas of the character, perfections, and attributes of God in the preceding lectures, we next proceed to treat the knowledge which persons must have that the course of life which they pursue is according to the will of God, so they may be enabled to exercise faith in him unto life and salvation.

2. This knowledge supplies an important place in revealed religion; for it was by reason of it that the ancients were enabled to endure “as seeing him who is invisible” (Heb 11 :27). It is essential for any person to have an actual knowledge that the course of life which he is pursuing is according to the will of God to enable him to have that confidence in God without which no person can obtain eternal life. It was this that enabled the ancient Saints to endure all their afflictions and persecutions and to take joyfully the spoiling of their goods, knowing (not believing merely) that they had a more enduring substance (Heb 10:34).”

May we seek full discipleship by pursuing the fullness of the gospel which endows us with a fullness of knowledge.

Discerning Priesthood and Priestcraft

As someone ordained into the priesthood I have pondered much about the meaning of priesthood and my own propensity towards priestcraft. The temptation to exercise priestcraft is strong, particularly when it becomes clear how priestcraft can mimic and counterfeit priesthood.

Alma chapter 1 introduces the concept of priestcraft as it was introduced to the covenant body of the church.  It also draws clarity into the intention of priestcraft when Alma identifies the following:

“…there were many who loved the vain things of the world, and they went forth preaching false doctrines; and this they did for the sake of riches and honor.”

Preaching the gospel by holding yourself up as a light for anything other than the glory of Christ is a form of priestcraft. Someone practicing priestcraft may not receive their payment in money, but they may seek a different type of currency.

The scripture is careful to point out that priestcraft may be practiced for the sake of honor. Seeking the honors of men is a type of currency, just like money. It includes praise, adulation, celebration, and recognition.

What currency do I seek when teaching the Gospel?

All who hold the priesthood should be careful to ask the question, do I seek to be celebrated? Honored? Praised? Recognized for my contributions to the Lord’s work? As a priesthood holder, am I tempted to draw attention to myself or to seek celebration in my honor? We learn from Joseph Smith that it is the disposition of almost all men, that when they get a little authority (as they suppose) that they will exercise unrighteous dominion by calling attention to themselves and seeking the honors of men, gratifying their pride and their vain ambition – and if they do so in any degree the heavens withdraw themselves, and amen to their power and authority (D&C 121).

This is why many are called but few are chosen. One of those that were chosen was John, the disciple whom Christ loved. I believe he was chosen because he exemplified the spirit of condescension as a servant of God. He said of the Savior:

“He must increase, and I must decrease” (John 3:30)

This is the type that we should hearken to in the priesthood – those who seek to decrease so that the Lord may increase. This is the type of priesthood we should seek to become. I have to always ask myself, do I seek to decrease so that the Lord can increase? The answer is often personally convicting.

True priesthood is to be of the order of those that seek not their own glory or recognition, but lower themselves on the path of sacrifice for others. They seek transparency between their fellow men and God. They seek not to commemorate their works, but to seek the welfare of Zion.

Priesthood will seek the honor of God and great risk of their popularity and acceptance before man (Alma 5: 58).

Priestcraft will seek the honor of men. (D&C 121: 35)

Priesthood will celebrate the works of God. (Moses 1)

Priestcraft will celebrate the works of their own hands. (2 Nephi 12: 8)

Priesthood  “seek(s) not for power, but to pull it down. Not for honor of the world, but for the glory of God” (Alma 60: 36).

Priestcraft will seek pride and will celebrate its own vain ambition. (D&C 121: 37)

Priesthood will teach the consequences of sin and risk being beloved by the people. (2 Nephi 9:48)

Priestcraft will tell the people they should rejoice and not fear and tremble. (Alma 1: 4)

Priesthood will preach Christ and repentance. (Mosiah 18: 20)

“Priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world” (2 Nephi 26:29).

Being guilty of priestcraft is an ever present risk. It is the disposition of almost all who are called to the priesthood to practice priestcraft. This is mostly true with myself. I know the temptation within myself is ever present. We must be careful to discern when these things rise up in our own hearts and amidst the covenant people.

Vigilance. Discernment. Repentance. This the order of the day.

Faith and Chaos

Faith is standing on the edge between order and chaos — and then pushing into the chaos. When we act in faith in the face of chaos, we increase the boundary of order. And because it becomes ordered, knowledge is produced.

Knowledge is always the fruit of true faith. It is not comfort in not knowing. It is the power of increasing in knowledge; and it’s the knowledge of chaos that has been ordered.

It’s easy to confuse willfully remaining naive as an act of faith. We may call it faith to say that we are comfortable where we are and our current state of knowledge is sufficient. We may think that the surety of our beliefs no longer require investigation and that this is having faith.  But it is no such thing. Faith occurs on the outer-boundary of our comfort, and it brings us to stare into dark places. It brings us to into the presence of our fears.

Faith is redemptive. It subdues darkness. It subjects our fears. It brings Christ into being.

Faith takes us to a place where we bring into being creation on earth. It is the mode through which the earth is transformed.

Acting in faith is always an act of dying. Over and over. It requires us to allow some perception, some view, some paradigm to die. It requires the self of a moment ago to be let go and to step into new being. It requires a death of our current bearings with the hope that place we are going will be more solid. We die as to the thing that once gave us comfort. And comfort is always the enemy of faith.

Dying is a fearful thing. But we can make acts of faith the dominant impulse of our nature. By acting in faith everyday we will die as to the things of the flesh, and live in the spirit – in other words, we will order chaos.


Confronting the Dread of the Holy

As a follow up to yesterday’s Putting Our Houses in Order post so many thoughts and conversations are producing insight into this principle. The first thing to point out is that so much of our personal house is in the basement. In other words, most of what you feel, experience, believe, fear, resides deep in your subconscious. It is an auto-pilot. So much of what makes up who you are is a DNA inheritance, biological dispositions, experiences from your childhood, the accumulation of your sins and fallen nature, your thought patterns and all of the inputs that contribute to this fallen environment. Almost all of our conscious action through out the day is us being acted upon by the habits and dispositions of our fallen selves. Most of these are hidden from our awareness.

I wonder how much of this we take seriously. How much of your unbelief is driven by your deep connection to the almost unknown world of your sub-conscious.

Untangling yourself requires great meditation, brutal honesty, and total willingness to sacrifice whatever is in you that is untrue. We have to be willing to walk into the darkness of our self in order for the light of Christ to redeem us completely.

You have to become wholly truthful if you want to be holy and of the truth. There may be much pain, abuse, patterns of thought, addictions, and fundamental unbelief that weighs you down. Most people are possessed by fear to one degree or another. What would it be like to become completely divested of all fear? How fast would your world radically transform?

How do you know you are possessed by unbelief? Because Moroni teaches us that it is our unbelief that keeps us from piercing the veil in this life and receiving the revelations that the Brother of Jared received (Ether 4: 13-15). It is the veil of unbelief that keeps us in a state of wickedness. I believe that we are unaware of much of this unbelief.

Facing the darkness within is to confront our wickedness. The Lord requires us to work out our salvation with fear and trembling. This requires us to stare into the darkness of our own souls. We have to contend with the vast underlying current of our fears and sort out the falsehood we have acquired over a lifetime. We have to confront the dread of the holy. The dread of what we have to confront in order for the Lord to fashion us in to a holy and truthful being.

The Lord has power to lead you through this. The Holy Ghost can lead you into the truth of all things if you are willing to allow him into your being and sort things out. He can lead you deep into your consciousness. He can reveal hidden things. And he can heal and transform your flesh. He can transform your past. He can transform and heal your entire being. If we have the courage to face the truth about ourselves he can save us. But this takes great courage. And faith.

We have to face the darkness within. Our families depend on us doing so. The Lord is depending on us to do so. We have to repent deeper and more fundamentally than any previous generation in these Latter-Days.


Putting Our Houses in Order

I received a chastisement through impressions of the spirit that I have not put my house in order. In the spirit I also felt a clarification that the first house that you must put in order is the house of your body. Yes, this includes being healthy, but it is not the primary meaning of this commandment.

I take the commandment to put my house/flesh in order to be something like this: I carry with me DNA, generational sins, habits, weakness, and spirits that are inherited by from my family lines. I also contribute to those weaknesses and problems through my own sins. I also include in this the depression, anxiety, fears, propensities, unbelief, and compulsions. To put things in order means to bring all of my flesh to the Lord to have it sanctified out of me, so that the generational lines can become clean and purified. I must become clean from the blood and sins of my own personal generation.

This is also what I now believe to be the “baptism of blood”. A baptism of fire purifies your spirit in preparation to bring your flesh into a sanctified state. This is why there are three baptisms – The water, the spirit, and the blood. The water is a sign we make that we’ve received a remission, the spirit is the baptism of fire and the Holy Ghost (born again), and the blood is the sanctification of our flesh so that we may be resurrected into a Celestial glory because of the work we’ve done for our family lines. (As a side-note, I believe this is also the purpose of vicarious ordinances. We sanctify ourselves and then perform an ordinance for our ancestors so that they may be redeemed through our repentance.)

After we bring our own bodies into sanctification, we can then get our house in order in terms of our marriages and our immediate families. We go through a greater sanctification process. And then we can move outward to extended family and community.

But first, we must bring our flesh into a sanctified state. We must become clean from the blood and sins of this generation. There is so much power in this. And I have so far to go.

Priesthood by Hugh Nibley

THE PRIESTHOOD CEASES to be effective when exercised “in any degree of unrighteousness” (D&C 131:37), but it operates by the spirit, and the spirit is not deceived but is exquisitely sensitive to the slightest color of fraud, pretention, self-will, ambition, cruelty, etc. “When we undertake.., to exercise control or dominion or compulsion upon the souls of men, in any degree of unrighteousness, behold the heavens withdraw themselves; and the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or authority of that man” (D&C 121:37). But what about the righteous dominion of the priesthood? That can be easily recognized, for it operates “only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned; by kindness and pure knowledge, which shall greatly enlarge the souls without hypocrisy, and without guile. ̄ . with “bowels full of charity towards all men…” (121:41ff). Even in the eternities the power of the priesthood flows “without compulsory means.., forever and ever” (121:46).

Who can deny such a power to another? No man. Who can bestow it on another? No man. We like to think that the Church is divided into those who have it and those who don’t have it; but it is the purest folly to assume that we can tell who has it and who does not. God alone knows who is righteous and how righteous; yet “the rights of the priesthood are inseparably connected with the powers of heaven,” and those “cannot be controlled nor handled only upon the principle of righteousness” (D&C 121:35). The result is, that if there is anyone who really holds the priesthood, no one is in a position to say who it is–only by the power to command the spirits and the elements is such a gift apparent. But as far as commanding or directing other people, there every man must decide for himself.

One valuable hint the Lord has given us, however, namely the assurance that of all those who “hold” the priesthood almost none really possess it. “That the rights of the priesthood.., may be conferred upon us, it is true,”making us formally priesthood-holders, “but when we undertake to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness” the priesthood is void. And this is how it is in “almost all” cases in the Church: “We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as, they suppose, they will immediately begin to exercise unrighteous dominion. Hence many are called but few are chosen” (D&C 121:39-40).

What does one have to do to be chosen?

First, one may not set one’s heart upon the things of this world (121:35)–so much for the priesthood as something to show off; then, one may not aspire to the honors of men–so much for the priesthood as some- thing for prestige. One cannot exercise any power of the priesthood in any degree of unrighteousness–this in full recognition of the fact that “it is the nature of almost all men” to do that very thing as soon as they think they have power and authority.

This leaves a few humble, unpretentious, and unworldly people as the sole holders of a valid priesthood. It is the “few humble followers of Christ” who are the strength of the Church throughout much of the Book of Mormon history.

What irony. As far as the ’whole world is concerned, the priesthood is a thing of value which is cruel to withhold from anyone, because it enhances one’s status and dignity among his fellows, whether inside the Church or outside. And yet the one thing that renders that priesthood completely null and void is to treat it as something to aspire to among one’s fellows. Priesthood is strictly an arrangement between the individual priesthood holder and his brethren in the eternal worlds, as personal and private as anything can be.

We might as well recognize the fact that whatever we say and do in righteousness is going to be misinterpreted. The only way we can make things easier for ourselves in the world is to go the way of the world. It would be hard to deny that the peace and prosperity of the Church in the past years has been largely the fruit of willingness; to go the way the world goes.

Where all truth is encompassed in one great whole to raise one question is to raise many others, and any issue relevant to the gospel inevitably leads to a discussion of the whole thing.

Is not the priesthood everything? Not on this earth. On this earth it is nothing, and as soon as we try to use it for any kind of status, power, rule, or authority, it automatically cancels out.

To repeat, as we are prone to do for lack of wit, for those who hold the priesthood on this earth, it is, the Prophet Joseph said, “an onerous qarden,” not a prize. One cannot give orders to another by the priesthood. One cannot use it to acquire prestige, fame or wealth. Far from impressing one’s fellow men, it is held in derision by them. The moment one tries to make honor or glory or exercise dominion by the priesthood “amen to the priesthood of that man”–it automatically becomes null and void. What good is it then? Over whom does it exercise dominion? Over the spirits and over the elements–but not over one’s fellow-men, who cannot under any circumstances be deprived of their complete free agency.

Though some may find it hard to believe, I find no cause for boasting in my priesthood nothing is easier than conferring it upon one, but that is only the beginning; for it to be a real power requires a degree of concentration, dedication, and self- discipline which few ever attain to, and for the rest priesthood is not a blessing but a terrible risk. The priesthood is not a badge of office to be worn as; a feather in a cap.

Do we really believe the First Vision? Thousands of Latter-day Saints attest to it every Fast Sunday; but when the earliest, fullest, and best account of the First Vision, dictated by the Prophet at the age of 26 to Frederick G. Williams, was discovered and published in 1968 it caused not the slightest ripple of interest in the Church. It is enough, apparently; to know that God has spoken again from the heavens–never mind what he said.

The most useful lesson is the silence of heaven on this particular issue in the light of our own woeful ignorance. There is a connection between the two. Where the people do not seek for wisdom and knowledge, God will not give it to them, and so they remain in ignorance, and may not ask for help from above.

Nothing pleases God more than to have his children “seek greater light and knowledge”–it was for that that Adam, Abraham, Enoch, Moses, and Joseph Smith were rewarded with the richest blessings. Nothing displeases him more than to have them “seek for power, and authority, and riches” (3 Nephi 6:15). Through the years the Latter-day Saints have consistently sought not for the former but for the latter. It is only right and proper that we should stew in our own juice for a while.

“I sought for the blessings of the fathers. ̄ . desiring also to be one who possessed greater knowledge, and to be a greater follower of righteousness, and to possess greater knowledge . . .”(Abraham1:2).
Twice he repeats it–he wants knowledge. Up to the last, even after he had learned all the doctrines of salvation, Adam still “seeks for greater light and knowledge” and for such knowledge we should seek eternally But what do we hear? A former president of theBYU pompously announced at a convention of educators that we: at the BYU are not seeking for truth, because we have the truth! This is where we stand today. It is common at the BYU for students to protest against being taught anything they did not know before: “Wherefore murmur ye, because that ye shall receive more of my word? . . . And because that I have spoken one word he need not suppose that I cannot speak another; for my work is not yet finished; neither shall it be unto the end of man . . . (2 Nephi 29:8-9).

The fact is that the Latter-day Saints “will not search knowledge, nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be” (2 Nephi 32:7). They simply are .just not interested. How little we know about things. How little we want to know. The information is there, far more abundant than we have been willing to realize, if we will only reach out for it. To wait for a revelation on the subject is foolish until we have exhausted all the resources already placed at our disposal.

The strong prejudice has long been extended to the Indians by many Mormons in high position, yet the Mormons alone of all the people in the world believe the Indians to be the true blood of Israel, no less.

Such attitudes are strengthened by the snobbery of American suburbia; the Mormons like to think of themselves as WASPS–yet it was the rural, white, Christian, Protestant Americans upon whom the Lord with his own lips excoriated to the youthful prophet; they are all hypocrites, said he: “They were all wrong . . . all their creeds were an abomination in his sight… those professors were all corrupt: ’They draw near to me with their lips, but their hearts are far from me…having a form of godliness, but denying the power thereof.’ ” (Joseph Smith- History 1:19).

There are those in the Church who would identify Zion with “Executive Meadows, the Exclusive Condominium for the Right People.”

REPEAT of repeat: Over whom does it exercise power, then? Over the spirits and over the elements–never over one’s fellow men, whose free agency is absolute and inalienable.

Christ commanded the spirits, and they obeyed him; he commanded the elements and they obeyed him, but men he would not command, and rebuked the apostles at Capernaum for suggesting it. “how often would I have gathered you together.., and ye would not!”

What, then is the priesthood on this earth? It is what Brigham Young and the Twelve wrote in the Times and Seasons in 1839, they called the priesthood an “onerous duty,” a load to be borne. Very few men on earth, including those in the Church are re- ally qualified. In terms of prestige, status, power, influence, pleasure, privilege, “power, and authority, and riches” (3 Nephi 6:37), the priesthood has absolutely nothing to offer. The world laughs at it, the Latter-day Saints abuse or ignore it, those who take it seriously do so in “fear and trembling.”

A Fire Observed

I love to camp, and more than that I love campfires.

There is joy in taking care to build a fire.  Organizing the wood just right, preparing a space for the burn. Then lighting a small source of flame, even a spark. The spark is fragile. It is vulnerable. A burst of wind or a careless movement can quickly extinguish the newly birthed flame.

The weak and vulnerable spark is carefully fed with small pieces of twigs and sticks. And the flame takes hold. It gets warmer. Then it gets hot. When it is hot enough, it can be fed with without limits. Fueling it in full glory with logs and trees – creation used to give comfort, warmth, and light.

And it burns and it is fed. And if the there is no more wood to add, if the fuel runs low, the fire burns down and runs its course.

As the fire burns down and consumes the last bit of dormant energy left in the smoldering logs,  a good stoking can provoke a flare, and a renewed flame.

Rearranging logs that have burned down, allowing oxygen to find new paths to the hottest areas, and adjusting the burnt wood into new arrangements can increase heat and produce warmth for those enjoying the fire. With a renewed flame comes a surge of hope. Even excitement.

But despite stoking our hope is short lived. The fire dims again. We may think that our fires can be stoked and managed and rearranged, and reorganized and the flame will burn on and on.

But unfortunately the new flames are quickly starved of fuel, and they quickly die down, too.  As the logs are almost gone, they continue to be stoked, and prodded, and rearranged. We can hunker close to the burnt wood, blow our air into the char, and hope for the embers to return to their warmth and glory.  But we have to face the reality that the options are diminishing. And so is our comfort, warmth, and most importantly, light.

The wood has run its course, and without a constant source feeding it new logs full of life and potential, the fire dims and the light fades. It even appears to die.

Where can we find hope? Perhaps it is with the remaining embers and dimly glowing remnants of coal that a new fire can be lit and be fueled. That tomorrow holds a hope that the last vestiges of light can ignite a new flame, in a new fire, in a new day.

Thoughts on Christ and Transformation

Some thoughts from a conversation with Mark Kehoe this morning…

  1. We are beings of profound potential – both for evil and for good. Our divine potential for evil, suffering, and darkness is as deep as our potential for good.
  2. We really don’t understand our capacity for evil until it is revealed to us, and this should frighten and disturb us deeply. The depth of the natural man is not just a capacity for indulgence or selfishness, it is a capacity to inflict suffering upon others.
  3. We aren’t redeemed from our fallen potential until we become strictly honest beings. We must be divested of lies, darkness, and deception. Our capacity for deception is as infinite as our capacity to become a divine being in the likeness of our eternal parents.
  4. Encountering Christ is the process of having the light divided from the darkness within us. It is to have the truth in us increased, and to have the falsehood and lies within us transmuted into truth.
  5. Giving ourselves over to Christ can be, and usually must be, a very disruptive and painful experience. It is a death – a death of the falsehood within us. The death of the natural man is a death of the self as we know it. It is a real and painful death.
  6. But the redemption of the truth within us is glorious. And the mercy of Christ is that he will redeem anything truthful within us.
  7. The paradox of Christ is that his love kills us. It kills the natural man. It kills who we think we are. It doesn’t accept us in our self-oriented and deceived state – it requires complete transformation – granting hope that the transformation can be made.
  8. Receiving Christ requires us to go through a death and be resurrected (spiritually and physically). We die before we die as to the things of the world. And we are reborn in this life into a newness of life in the form of Christ.
  9. Submitting our light to Christ will create a magnification. Submitting our darkness will create a transformation.

Becoming as a Little Child

A child is able to vocalize every language when they are born. They are capable of making any sound. It isn’t until they are taught to speak one language that their capacity to naturally vocalize all other languages is lost.

It is our traditions that place strictures on our faith. The bounds and conditions of our belief are taught to us through language, and our social structure. Just as a child is open to all possibility of language, so must we, if we are to become as little children, become so that we are open to all belief. Our language and understanding must become a blank slate.

Becoming as a little child requires casting off traditions of unbelief, or, as I have learned in the past, false belief. It’s not so much what I don’t believe that holds me back from receiving greater light and truth, it’s my false belief structure – those things that I believe that are incorrect or false – that keep me from the higher truth.

Becoming as a little child is to return to the Lord and go through a process of rebirth. This rebirth is the process of allowing our false beliefs, unbelief, and our false traditions to die. It is to have them be stripped from us, sacrificed, and completely reshaped so that the Lord can teach us all things. We must become unencumbered by our false traditions.

This is a hard thing. How do we know what in our tradition is false and what is true? A good starting point is to ask the question, what are the fruits of my tradition? And be really, really honest with that question.

Does my experience match the experience of the scriptures? Do I experience daily revelation? Do I have dreams and visions? Am I experiencing healings? Am I experiencing mighty changes of the heart? Am I experiencing the gifts of the spirit? Am I desperate to hear more of the word of the Lord? Is the Lord opening up to me and teaching me things I never supposed? Am I praying with power? Do I have angels attend to me?

If we are not experiencing the great miracles of the scriptures it is most likely due to our unbelief. We learn this in Ether chapter 4.

Come unto me, O ye Gentiles, and I will show unto you the greater things, the knowledge which is hid up because of unbelief.

Come unto me, O ye house of Israel, and it shall be made manifest unto you how great things the Father hath laid up for you, from the foundation of the world; and it hath not come unto you, because of unbelief.

Behold, when ye shall rend that veil of unbelief which doth cause you to remain in your awful state of wickedness, and hardness of heart, and blindness of mind, then shall the great and marvelous things which have been hid up from the foundation of the world from you—yea, when ye shall call upon the Father in my name, with a broken heart and a contrite spirit, then shall ye know that the Father hath remembered the covenant which he made unto your fathers, O house of Israel (Ether 4: 13-15).

It is our unbelief that causes the Lord to withhold marvelous things from us. It is our unbelief that keeps us in a state of wickedness.

Becoming as a child is the process of having that unbelief removed. We must repent of everything in our tradition that causes the Lord to withhold his blessings and manifestations. We must speak a new language. And we must be open. We must use the discernment and wisdom of age so that we are not taken with every wind of doctrine, but we must also be completely open and unresistant to everything the Lord has to teach us.

Seven years ago, Lisa and I were driving a moving truck from Arizona to Utah. I remember telling her that I felt that I knew pretty much everything there is to know about the gospel. I remember telling her that I felt that I probably knew just about all there was to know that was necessary, and that with the exception of some mysteries unrelated to salvation, it was just a matter of keeping the commandments from here on out.

How foolish I was. Prideful, foolish, and embarrassingly naive. I am grateful that the Lord has kindly shown me how that I know absolutely nothing. Little did I know that he was preparing us to receive great changes in our life. He was about to teach us that we had barely begun the process of coming unto him, and most of what I thought I knew about the gospel was actually serving as a roadblock to receive more.

I can honestly say that the more I learn the gospel, the less dogmatic I am and the more I truly realize that I know so very, very little.

I can bear witness that the Lord wants us to receive great knowledge on this earth. It is the express purpose of his priesthood to receive knowledge. It is only through spiritual knowledge that darkness will be overcome. It is the only way we will receive salvation.

We must consider ourselves fools before God or he cannot open up to us. We must become as our little children – full of faith and possibility. And only by becoming as a child everyday, continually being open to being taught and retaught, and corrected, and expanded do we ever start to approach the great potential we have in this mortality.

Reclaiming the Cross

The Latter-Day Saints should hold a unique and sacred understanding of the power of the cross. Our minds should not be far from it. Ever. We embrace the suffering Christ often. When we partake of the symbols of the sacrament we consume the torn flesh and spilled blood of His great sacrifice.

So why is it that we eschew the cross not only as a symbol of our faith, but as a constant reminder of the sacrifice of Christ?

The early saints used the cross until the 20th century. It wasn’t until the 1950’s that the cross was completely eliminated from our churches, mostly in opposition to what we saw as a symbol embraced by the “apostate” christian churches.

Bruce McConkie and Joseph Fielding Smith hardened the saints against the cross by proclaiming them symbols of “degenerate Christian Churches” (Mormon Doctrine, 160) and a “tool of execution”.

Unfortunately, in our exuberance to distance ourselves from other Christian creeds that persecuted us in our history, we also rejected some doctrines and symbols they emphasized in their worship (for example born again doctrine). Ironically, this rejection prompted our own hardening towards some truths that are powerful principles of the Gospel of Jesus Christ.

Justifying our rejection of the cross as a symbol of our faith, the most optimistic amongst us innovated a positive view of our rejection of the cross symbolism. President Hinckley expressed the following:

“I do not wish to give offense to any of my Christian colleagues who use the cross on the steeples of their cathedrals and at the altars of their chapels, who wear it on their vestments, and imprint it on their books and other literature. But for us, the cross is the symbol of the dying Christ, while our message is a declaration of the Living Christ. …

“… The lives of our people must become the most meaningful expression of our faith and, in fact, therefore, the symbol of our worship” (President Gordon B. Hinckley (1910–2008), “The Symbol of Our Faith,” Liahona and Ensign, April 2005, 3).

And this has become the standard view of the Latter-Day Saint: We don’t use a symbol of the dying Christ , we prefer the lives of the members of the church to be the symbol in its stead.

But is it possible to both be an example of the living Christ, but also remember his great sacrifice and condescension? When the Spirit interviewed Nephi in his great vision the very question that initiated the revelation of Christ was, “Knowest thou the condescension of God?” (1 Nephi 11:16)

Comprehending His condescension is a path to the revelation of Christ. And his symbols and tokens invite us to “remember Him always”; particularly the Sacrament.

Remembering the condescension of Christ in both ordinance and imagery brings us to rejoice in the living and resurrected Christ! But in order for us to be of the order of Christ, we too, must carry our cross. We, too, must die as to things of this world. We must crucify the natural man within.

The cross should be a constant reminder to go through our own condescension.

The emblems of Christ’s death are the heart and substance of the weekly sacrament. We don’t refer to the righteous acts of Latter-day Saints to replace taking the emblems. We take them because they remind us of the great and eternal sacrifice of our Savior.

If we use the symbols of death in the Sacrament, why not be reminded of his death through the use of a cross?

Latter-Day Saints that receive the priesthood endowment in the temple should reflect deeply on two of the tokens received in the Melchizedek priesthood. They both have reference to the cross. The witness in his body are the marks of sacrifice of the cross. They were both prophesied and they carry eternal significance.

Isaiah prophesied:

And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house.

And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons.

In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it” (Isaiah 22: 23-25).

Surely the Father, too, possesses the marks in the sure place. As an eternal witness of accomplishing an infinite atonement, Christ did nothing that he did not see his Father do.

And so our Priesthood and our witness is rooted in the cross. It is the great sign of condescension and sacrifice. As Christ himself reminds us in the record of 3 Nephi:

And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil” (3 Nephi 27: 14).

Not only should we be reminded of the cross through symbolism, we should also be reminded that it is through the symbols and doctrine of the cross that we are sealed to Eternal Life.  It is through the cross that we receive the highest and holiest blessings of eternity.

The cross was not a random mode of murder. It was a yielding to a death that sealed in resurrected flesh the tokens of condescension and eternal sacrifice. This, too, can be our understanding when we reflect on the meaning of the cross. And, hopefully, someday reclaim it as a symbol of our faith.

We Thank Thee, Oh God, For a Proxy

The gift of prophecy is a sacred and powerful lifeline to God’s children on earth. Thus prophets, in all of their forms, are of paramount importance. Revealing God’s word, giving a voice of warning, and foretelling the future are great blessings to people on earth.

In the restored gospel of Jesus Christ, Apostles receive keys that give them the invitation and authorization to give commandments to the covenant body on earth. These apostolic keys are necessary for providing ordinances and officiating in the Lord’s work.

We also sustain Apostles who have priesthood keys that they may have the gifts of prophesy, seership, and revelation. These gifts are available to apostles who are authorized to deliver God’s commandments to covenant Israel. Like all callings in the church, the gifts associated with those callings are available as those called fulfill the measure of their calling and qualify to receive those gifts. We should give our whole hearts, minds, and sustaining might to those called to carry that heavy burden so that them may have all of the gifts and abilities available to lead the covenant people.

Hearing the voice of a prophet is one of my fundamental desires. I desire to receive revelation and desire that the covenant people may grow in light and truth through the leadership of God’s appointed stewards and key-holders.

When Moses received the fullness of his endowment (Moses chapter 1) he desired all of the children of Israel to also receive for themselves the great endowment of being in the Lord’s presence while in the flesh (D&C 84). When the children of Israel rejected that invitation they entered into a condemnation. The Higher Priesthood was removed from them, which was the power that brought them into the presence of the Lord while in the flesh (D&C 84: 23-24; D&C 107: 19).

The children of Israel rejected the invitation to personally come into the presence of the Lord and therefore rejected the priesthood. They no longer desired a prophet that would lead them into a fullness of the Gospel, they desired a proxy that would go on their behalf.

When a people reject the invitation to come into the presence of God while in mortality they reject the prophet and seek a proxy. They love the man they call prophet because he, in their view, fulfills the need to have someone speak to God on their behalf.

Are we as the covenant people of the Lord embracing the invitation to come into presence of the Lord while in mortality with all of our hearts? Are we desiring to be endowed with priesthood power? Are we seeking to receive our actual temple endowment?

Or is this lost knowledge? Is the invitation being made to the covenant people? Are they aware of this primary purpose of the Melchizedek Priesthood?

Do we really desire a prophet?

Or do we desire a proxy?

Do we want someone to go on our behalf, talk with God, and give us a direction through an intermediary?

This has been the dominant desire of Israel for most of its existence. Has anything changed in the Latter-Days?

It seems that many of us in the Church rejoice in the presence of a prophet. Do we rejoice because we are prepared to be led into the presence of the Lord and are being guided to do so, or do we rejoice that the pressure is off?

Do we rejoice in the prophet because it means that God affirms us in our unbelief and we no longer have to perform the sacrifice or develop the faith to receive of actual power in the Priesthood?

One cannot receive the power of the priesthood unless one is walking the path into the presence of the Lord outlined in the temple. The veil of the temple represents the presence of the Lord on earth, and receiving power in obtained only on the path that leads to his presence.

If you rejoice in the presence of a prophet and sing with the House of Israel in cheers for the Prophet and “sustain” him, what is the cause of your rejoicing?

Are you excited because of what the Prophet is teaching? Or are you excited that there is a proxy releasing you from the heavy lifting of piercing the veil in this lifetime?

If you answer the former, how familiar are you with the words of President Nelson?

You can count on at least 4-6 general addresses a year from him. Do you know what he says? Or is his presence as a proxy alone cause to rejoice?

Do you believe that all you need to know is being delivered to you? Are you rejoicing that if the Prophet hasn’t directed you to do something specific on your path of faith that you are still on a path of exaltation?

Do you believe that staying in the “good ship Zion” (which you should do) ensures your exaltation? That if you live in the shadow of the prophet somehow you will be saved?

In reality, do you thank God for a Proxy in these Latter-Days?

For all of those that rejoice and are excited about President Nelson, how many are actually doing what he has counseled?

He has told us to stop seeking power in our professions and to seek power in the priesthood.

He has told us to stop seeking wealth and to seek priesthood power.

He has told us to seek repentance every day.

We have warnings and invitations, and yet the excitement reflects not the content of his message but his presence as a proxy.

How often is it discussed in our Sunday meetings the bold assertion from President Nelson:

“In a coming day, only those men who have taken their priesthood seriously, by diligently seeking to be taught by the Lord Himself, will be able to bless, guide, protect, strengthen, and heal others. Only a man who has paid the price for priesthood power will be able to bring miracles to those he loves and keep his marriage and family safe, now and throughout eternity” ( The Price of Priesthood Power, Russel M. Nelson).

The italics in that quote from President Nelson were inserted by him, not me.

Many dismiss this invitation, the scriptural invitations , temple doctrine, and teachings from prophets such as Joseph Smith to come into Christ’s presence while in the flesh as metaphorical and symbolic. I’m afraid that those who do so will find that their own admission into God’s Celestial Kingdom will remain symbolic and metaphorical. In other words, they will experience the glory of God from afar but will not receive the reality of the promises.

Just as Moses could not dissuade the covenant body from making him a proxy, neither can President Nelson compel us to seek the face of Christ. It is our collective decision to either accept the invitation into the higher priesthood delivered by President Nelson and the collective body of prophets, or to make an idol of our chief apostle.

Taking his priesthood on in name, but denying the invitation is an act of blasphemy. It is taking the Lord’s name in vain because we take his Holy Order in vain. He is patient with his covenant people, but eventually their vanity and blasphemies force him to in mercy and grace strip them of their covenant protection and allow the enemies of God to stir them into repentance.

Moses as the great prophet archetype shows us that a prophet of God is always inviting us into the presence of the Lord, or is giving us preparatory commandments to do so. If the Higher Priesthood is present on the earth, then this is the invitation.

Will we seek to truly follow the Prophets (all those that have delivered this invitation) or will we maintain the condemnation placed upon us in 1832 because we have sought a proxy to enter into his presence on our behalf?

Next year marks the 200th anniversary of the First Vision. How long will the Lord allow us to chose whether we will follow a prophet or a proxy?

Staying with the Covenant People

Last night I met the mother of a friend that I haven’t seen for some time. She shared with me that my friend and her husband had left the church because of their belief that they were having experiences that went beyond what the church was teaching. She also wondered if I had left the church because she knew we shared many of the same views of the gospel. I shared with her that I have never been more committed to the Lord’s church. The more I go down my path to Christ I find myself more and more centered in His, the Lord’s, restored church.

I don’t know all the reasons why my friend left the church since we haven’t spoken in well over a year. I don’t want make wrong assumptions, but I do want to speak to the general reason that many, many of my friends and acquaintances that have left the church because of their journey to Christ.

It’s hard to have close friends that are of great faith and passion for truth remove themselves from the church that put them on this path. They remove themselves from the church that restored the teachings and great scriptures that informed their seeking higher truths. They abandon the very structure that invited, taught, and inspired their journey to the presence of Christ. They abandon the priesthood keys through which the doctrines of the fulness of the Gospel have flowed.

And because of imperfection and dissonance between the great doctrines of the fulness of the gospel and its members, and even its leaders, they throw out babies with the bath water. And as this mother sorrowfully acknowledged to me last night, there is a lot of bathwater in the church.

But so what? This is almost always the case with the Lord’s covenant people.

And it is important to understand that the Church is the Lord’s covenant people. And as we understand how the Lord relates to his covenant people we will know the purpose and path of his church.

When in the history of the Lord’s covenant people has there not been friction, condemnation, struggle, disobedience, lack of faith, false beliefs, ease, and disinterest in receiving a fullness? The answer is, almost always. The groups of saints that do not descend into unbelief go on to create Zion societies, as in the time of Enoch or 3rd Nephi, took a great and long journey to get there. Or they experienced great destruction in order to be prepared for the higher and glorious state of Zion.

Just because you’ve been awakened to the great promises of the gospel does it mean you turn and rend the covenant body that hasn’t had the same experience?! Why would you be so quick to judge and leave a people that the Lord, himself, refuses to leave?

If a covenant people hasn’t ascended to a Zion state does it mean they are no longer a covenant people? Is it the case that unless a covenant people are in a Zion state that their future is hopeless and they are cut off?

Of course not! The work of the Lord is to patiently work and toil and labor with His people across many generations to prepare them to receive a fullness. He will do anything possible to bring forth good fruit. THIS IS HIS WORK! Those that leave his covenant people and abandon them because they don’t walk the same path are foolish. If they knew the Lord of the vineyard and his servants they would know that they abandon the very vineyard in which that they are called to work!

In Jacob 5 we read an exhaustive allegory of the Lord’s dealing with his covenant people. He goes through great effort, work, and long-suffering and patience to prepare his covenant people to receive of his fullness. This work spans many generations. He works and digs, and plants, and restructures, and pleads, and preaches, and does all sorts of work until there is absolutely no more hope that he can’t recover any more of his children from his covenant structure until he allows his vineyard to finally be burned.

If the Lord refuses to abandon his vineyard and labors and sorrows over it until the very end, how do those who profess to follow Christ abandon it so quickly when it doesn’t live up to their standards or expectations?

True followers of Christ do not leave the covenant body. They stay with it, they pray for it, they are patient and long-suffering with it. A true disciple of Christ is willing to suffer the judgements and mocking and scorn, and misunderstanding of those in the covenant body that persecute them for striving to partake of the Tree of Life.

Part of the path of Christ is enduring those in the Church that will persecute us for doing so. It is just part of the path. We should understand it and be humble and meek about it.

We should understand that the Lord allows there to be those of both belief and unbelief in his Church. It is part of the pattern.

Consider Jacob 5: 65

And as they begin to grow ye shall clear away the branches which bring forth bitter fruit, according to the strength of the good and the size thereof; and ye shall not clear away the bad thereof all at once, lest the roots thereof should be too strong for the graft, and the graft thereof shall perish, and I lose the trees of my vineyard.

The Lord also allows the wheat and tares to grow together until the very end. It is the pattern of the Lord’s work to allow his people to struggle in their unbelief and in not living up to the full covenant so that he can produce as much good fruit as possible.

If we follow Christ we also make his work our own work. We make his path our own. And his path is to do all that he can to redeem his people. His path is one of long-suffering with those that are unbelieving in his church.

Central to the path of Christ is enduring with and loving those that persecute, judge, or mock us within the Church for seeking higher things – for seeking a fullness of the blessings of the Gospel. Those of unbelief who may judge us or even persecute us within the church may do so because they honestly believe they are doing the right thing. We must love and extend grace to those who do so. It is the way we invite them to Christ. If we are truly after the holy order of the Son of God, we will do his works, which is suffer and endure abuse and judgment from within the covenant people in order to invite all into his mercy and grace. We must suffer and endure as our Savior so that his work may be accomplished.

We should never elevate ourselves above our brothers and sisters because we think we are more favored of the Lord. This is the path and temptation of Lucifer. This is his doctrine. We are not above anyone. In fact, if we are truly of the order of Christ, we understand that we are the least and servant of all.

The path of the true servant of Christ is to do all that one can, no matter the difficulty and discomfort, to toil with those that are called by virtue of being part of his covenant people, to bring them into a redeemed society.

Zion is hard. It requires us repenting and becoming fully sanctified from the things of this world. If we are coming to Christ he will take us along a path of revealing within us everything that is not Zion. He will show unto us our weakness. If we are on the path to eternal life we must endure every test and have every pride stripped out of us. Particularly the pride that asserts that since we have had spiritual experiences we can then stand in judgement against the Lord’s vineyard.

We must repent of the deception that following Christ leads us to leave his covenant people. This is not good fruit. It is not the path of the faithful servants to whom the Lord says:

And blessed art thou; for because ye have been diligent in laboring with me in my vineyard, and have kept my commandments, and have brought unto me again the natural fruit, that my vineyard is no more corrupted, and the bad is cast away, behold ye shall have joy with me because of the fruit of my vineyard” (Jacob 5: 75).

There are many false spirits and false Christs that are seeking to destroy the Lord’s elect. As we walk the covenant path we will find the deceptions of the Adversary increase in sophistication and in power. If we are not stripped of pride, and if we do not seek to be meek and lowly of heart, and willing to suffer all things in the name of Christ – if we seek to vaunt or elevate ourselves in the least degree, we will be rent and deceived by powerful and deceptive spirits.

We must repent of the impulse to pridefully judge or even abandon the covenant people by elevating ourselves above them. And we must discern and reject the luring deceptions of the Adversary that teaches us that our path is above the Church and beyond the covenant people. If we understand the path to which we are called, we understand that is never the case.

The path of meekness and lowliness is the only path of safety. Willingness to long-suffer with the Lord’s covenant people is the fruit and disposition of a true-follower of Christ.

May we faithfully walk and endure that path.




The Keepers of a Covenant

We are to be keepers of covenants. In other words, not only are we to fulfill the terms of a covenant, we are to protect them and retain their holy form – in their pure and unadulterated condition. In this sense we, as keepers of a covenant, keep and protect them in their purity.

When a covenant is made impure by changing the terms and making the signs of the covenant (ordinances) out of order, then we become subject to judgments, because God cannot be mocked.

God is love. But only those that love God will be redeemed in that love. And for those that take his name and words in vain, he will divide with a sword. Those that are not willing to be hated by all for his namesake is not worthy of him. To those that love the world and are ashamed of his name He comes not in peace, but he comes with a sword (Matthew 10:34).
When we force God into our own image by devaluing his word to fit our own works of darkness we break the covenant. We are no longer keepers and protectors of a holy order. We usurp that order to justify our wickedness and fleshy desires. Do we preach false doctrines because we love the honor and the vain things of the world? (Alma 1:16)
For this very reason, Nephi identified the occupants of the Great and Spacious building as the House of Israel (1 Nephi 11:35).
Silence speaks a sermon. Who will keep the covenant? Who will be a protector and righteous keeper of the covenants? Do we only want our keepers of the covenants to preach to us smooth things? Do we desire they preach to us deceits? (Isaiah 30:10)
Who is the tail? And who will be cut off because they hearken to the tail? (2 Nephi 19: 14-16).
Or will the children of Zion discern those that are hypocrites and liars? (D&C 63: 38-39)

Seeking Mystery

Mysteries are not unknowable things. They are things that are infinitely knowable. In other words, mysteries are things that have limitless boundaries of understanding and depth. Eternal things – truth, ordinance, covenants, principles, archetypes, and individuals have eternal depth and meaning. The bounds of the knowledge regarding eternal mysteries extend through the eternities.
God is a mystery because he is infinitely knowable. There are no bounds to your ability to learn unlimited things about him and her.
So are things like baptism and sacrament; they have limitless layers and depths to their meanings.
Understanding things like the archetypical account of Adam and Eve have unlimited depths learning and understanding – because it is the account of the fall, which is a fundamental pillar of eternal redemption.
Seeking mystery is not seeking things that are forbidden or that are unknowable; it is the pursuit of being redeemed by virtue of the endowment of spiritual knowledge. Knowledge is the saving principle of eternity. Knowledge is the power by which darkness is put under your feet, which is another definition of exaltation.
The process of exaltation is the process of receiving mysteries. It is coming into the revelation of God and knowing for ourselves. We come to know ourselves precisely to the degree that God is revealed to us.
The Adversarial doctrine of rejecting mysteries is powerful to the natural man because it does two fundamental things: it comforts the natural man by doctrinally justifying their desire to persist in their natural state – this is why so many, even those that profess to be of the church of God, teach and abide this doctrine – it relieves them from the invitation to put off the natural man.
The fruit of a person who is putting off the natural man is that they will always receive mystery.
A dominant sign that someone is born again is that they become greater possessors of knowledge.  They have a deeper understanding of the things of God. And they understand that the Holy Ghost performs two fundamental purposes: He reveals mysteries to you and he sanctifies you in order for you to be able to receive mystery.
The doctrine to rejecting mystery is the exact power of Satan to bind us by the chains of hell (Alma 12:9). Those that dissuade us from receiving the mysteries of God are preaching an Adversarial doctrine.
In wisdom, however, those that have mysteries will caution those that desire greater light and truth to receive it through the only channel it an be received, and by the laws that govern that channel. The Holy Ghost is the only channel through which we can receive mystery. And we can only receive mystery through the Holy Ghost to the degree we are cleansed by the sanctifying blood of Christ, we humble ourselves before God and keep his commandments with all of our hearts.
Those that reject mystery will rely on the vain forms of ordinances void of the power of godliness, and will practice the type of priestcraft that has the form of Godliness but denies the power thereof.
The priesthood is the power by which we come into possession of mystery

Becoming Light

Law is light. It is not a metaphor. It is a metaphysical reality. So laws are real. They are physical. And so if we live a law we possess the light of that law. If we want to keep a law, we must come into possession of the light.
Because we are beings of light we are, to one degree or another, a living manifestation of law. We are the law to the degree that we possess light. This is why Christ IS the law. He possess all light and therefore all laws are subject to him – because he is the law itself.
What happens when we break a law? We act against it if it is in us, or if it is being offered we resist it.  If we deny or resist light we become divested of it. This is why the revelation explains, “And that wicked one cometh and taketh away light and truth, through disobedience” (D&C 93:39).
So, how do we keep a commandment? How do we keep a law? We become possessors of light.
I have to ask myself, what laws do I struggle keeping? Where is my obedience lacking? And when the questions are asked it is natural for me to try to keep commandments by discipline without receiving the light. For example, if I overeat or am gluttonous (which I often am), and I try to keep the commandment to deny myself, I can exert a lot of energy to discipline my flesh to “keep a commandment.” But is it possible to keep something in form, but not in spirit? Absolutely.
We can possess the form of godliness, but deny the power thereof. This is, perhaps, a definition of hypocrisy. Acting out a form without possessing the light.
How do I change? How do I keep a law that exists at a higher level of light that I know possess? First, it is important to realize that you cannot by taking thought increase your own light by your own power.
It must come from God. By his grace, he gives you light above the level that you now possess it. It must be gifted. It must be infused.
If we struggle with disobedience, or habits, or addictions, or weakness. We must learn how to come to a Christ that we can receive and possess the light of the law that we need to keep.
Instead of trying to fight overeating by my own discipline, I ask the Lord to give me the light associated with that law so it is part of my nature. And if it is part of your nature it will come to you naturally. You don’t have to fight. It becomes who you are.
So, how do we become possessors of greater light?  How do we become possessors of the law?
For starters, we make a choice that we will yield to light in all of its forms. We choose obedience in the sense that we will yield to every prompting and invitation to light.
We can also pray with all the energy of heart to be filled with love. Which is light. We can go to God and ask him to fill us with his light. And then we make the sacrifice of rejecting every form of darkness offered to us.
If we make the choice every day to single-mindedly yield to light at whatever sacrifice, the Lord will expedite the transformation of our natures at a supernatural pace.
And we, too, can become possessors of a fullness of law. We can become possessors of the fullness of the light of Christ.

Working Out Your Salvation

“Doubt not, but be believing, and begin as in times of old, and come unto the Lord with all your heart, and work out your own salvation with fear and trembling before him.” (Mormon 9:27)

This verse, lately, has become a favorite. It’s invitation is distilling upon me every day. Two things strike me about this that are so powerful.

1. We are to begin our search of the Lord by coming to him with all of our hearts. This is the first step. We have to make a decision to go all in. ALL OF OUR HEARTS.

If we don’t decide to go all in our life becomes a long belated process of slowly choosing if we will serve God or Mammon. We are luke warm. But, if we decide to go all in with all of our hearts we receive the next invitation:

2. Work out your salvation with fear and trembling.

The meaning of this is becoming clearer to me. I am starting to understand that becoming born again is nothing to be trifled with. And it requires a wrestle. An encounter with the divine and your own nothingness. It requires you to face the stark reality of his greatness and your unworthiness. And to call upon him for the great work of redemption to be wrought in your heart and spirit. This is not slow. This is not a casual, imperceptible experience. This is facing the reality of your fallen nature and Christ’s power to save you. This is about having the revelation of what fruits of repentance must be brought forth in order to receive the witness of your redemption.

How I Navigated My Faith Crisis – Part 2: The ABC’s of Finding Truth

This may be hard for some, but I start with a premise. And the premise is there is a God, and He wants you to have knowledge. He wants to give you answers. He wants you to be completely clear on everything.

I think you need to start here. If you don’t know if there is a God, or at least hope there is a God, that is fine too. As long as you give space for the possibility. If you’ve come to the conclusion that there is no God then that requires a completely different conversation.

But let’s start in the place that we hope there is a God and that God wants you to have knowledge.

My wife is a therapist and taught me this principle. And it is extraordinarily helpful.

The Lord wants you to know the truth of all things. So, if you have a question about the practice of plural marriage, or the doctrine’s taught by Brigham Young, or whether Joseph was a charismatic product of his superstitious backwoods community, or about the authenticity of the Book of Mormon. Every single question you have has an answer. Every one. There are no exceptions.

But how do we get there? Are you angry that members of the church don’t share your concern for the truth of these things? Are you angry that the church is more concerned about soft-lit-marketing of happy families than exploring head strong into the hardest questions? Are you concerned that the church authorities don’t seem to have answers themselves?

My response is, who cares? Seriously. It doesn’t matter about who thinks what, and how the church has responded. We will address that later. The question is, do your questions have actual answers? Can you really know the truth? Clear the table. Get rid of your bitterness. Let go of the anger. You have to live above this. And be open and allow the Lord to guide your learning.

Because the answer is, yes. Absolutely. Independent of other people, the body of the church, or even leadership, you can have answers.

The challenge is this. The questions you have most likely have a lot of a lot of prerequisite building blocks necessary to get to the point where your answer is available.

In other words, if you want to know the truth about plural marriage, there may be five, or ten, or one hundred things you need to first learn about before you can get to that answer.

And if the heavens are closed to you, it is most likely because you are asking the wrong question (or the right question at the wrong time).

The ABC’s of Learning the Gospel

In order to learn “C”, you first need to be taught “A” and “B”. This is the ABC’s of learning the gospel.

Maybe your question is a “K” level question. Which means you first need to learn A-B-C-D-E-F-G-H-I-J first, before you are prepared to learn about “K”.

You have to learn the preparatory things in order to get your answers. But what is wonderful about this process is that each step opens up a new level of understanding and knowledge that is deeply rewarding. Often the process of getting an answer to a question provides so much knowledge you never anticipated you could know. You will feel blessed beyond measure.

But this process takes humility. Because often we are upset and confused and sometimes feel betrayed, and then we become deeply distrusting of everything, and our cognitive dissonance paints our whole religious view of the world.

But if we choose to be humble and patient (the truth always requires this) and learn to ask the right questions – the first questions – the Lord will teach us as fast as we are capacitated to receive. He doesn’t play games or enjoy our floundering and anguishing. He wants us to be full of understanding and free from lies and falsehood.

Let me give an example. First, meditate on what is the most important, most pressing question that hangs over you. Let’s say it is plural marriage.

In this case my suggestion is you go to the Lord and first clear the table. Put yourself into a position of being completely open to how the Lord is going to teach you. And remove your hurdles and conditions from God. Come with an open canvas.

And ask this question: What is the first thing I need to learn to get my answer? What is my first step?

If you are sincere, and if you are willing to pay the price for knowledge, the Lord will give you a step. He will lead or inspire or prompt you.  He will provide a unique path.

You may feel to start reading a random book. (On one occasion, I was led to read Tony Robbins, of whom I am not a fan, but it was remarkable how this helped me on a question I was working on.)

You may be led to study things that seem completely irrelevant. Or, you may not feel that you have received a prompting at all, but someone suggests you read an article. Or someone challenges you to pray more, or to read scripture, or a Dr. Seuss book, or study ancient motifs of the creation archetype in different religions. I don’t know what it will be because your path will be unique to you and to how God is going to teach you.

Your path may also at times have nothing to do with study. It will include a repentance process (be careful not to assume a traditional view of repentance here – keep reading). You may feel a need to be more kind to your spouse, or more honest at work, or to give up a favorite indulgence. I guarantee that your path will require these types of promptings as well. It won’t be all about studying. It will be about all of the things you need to do to get knowledge. It may require you to stop blaming someone or taking offense.

It may require you to honestly love the people in your ward that you think are victims of the problems with which you struggle. Or to really forgive and love with your whole heart a church leader that is prideful or even dangerously ignorant.

It will require you to face your own self-honesty. You may have to confront in painful ways the duplicity in your own heart.

It may require you giving up your politics. Are you ready for that? Is that part of the cost you are willing to pay?

Whatever the prompting, whatever the impression, whatever the sacrifice, you must act on it. You must exercise faith in the entire process.

It may sound weird, but the Lord may require you to reconcile with a parent or someone you had a falling out with before you can learn about anachronisms in the Book of Mormon.

You may have to give up sugar, learn to fast, and study eastern philosophy and read the entire Journal of Discourses as part of your path.

You may need to go on anti-depressants, start exercising, stop looking at pornography, and read the Book of Mormon every day for a year before you get your next step.

But it will come. You have to trust the process and understand that the Lord will fill you with truth, but your whole heart and mind has to be prepared to receive it. He will prepare you in a unique way.

Have you read so much church history that in your mind you think there is no possible way that someone can convince you otherwise? This is a massive stumbling block. This will require the humility to have what you think you know completely vulnerable to being reworked, or even knocked down. You have to be completely open to this possibility.

Start where you are, and just start asking the question. What do I need to learn first? What do I need to do first? Write down any prompting. Follow the inclinations that come to you.

Whatever it is, take the promptings and things that God puts in your way. You do not know how much time or how many steps need to be completed before he can answer your questions, but you need to be committed to the path, no matter what it looks like. And no matter what it produces.

What if the Lord needs to completely rework your understanding of the restored Gospel? What if there is there are things in your tradition that are completely false, and the Lord needs to to teach you the truth about it without putting you into a complete existential tailspin? You don’t know what you don’t know. So trust in the process and be prepared for your reality to be reorganized.

Learning about something like plural marriage may be a process that takes you two weeks. It may seriously take you five years. But he will teach you if you are committed to learning every preparatory principle and teaching.

And this doesn’t assume plural marriage is a true principle. It doesn’t assume it is false, either. It assumes that you don’t know anything about anything. And that for us to learn the truth of the matter, a lot of gaps need to be filled in by a source that we can trust. And that is God. And He is going to change you along the way. He cares as much about you as he does the collective body of members of the church.

You are not only going to learn something in this process, you are going to be transformed.

If you are a true seeker of him, and are willing to follow truth at any sacrifice, he will open up to you. And he will enlighten and transform you.



How I Navigated My Faith Crisis: Part 1 – Clearing the Table

I’ve always been a very active member of the church and have always been very passionate about studying the gospel. While in high school I enjoyed going on missionary “splits” often and was involved in sharing the gospel with many of my friends.

My mission, even though was hard for me, was a highlight of my life and an extraordinary experience. After coming home I went to BYU and had an even better experience teaching in the MTC for two years.

BYU, for me, was more about religious exploration than anything else. For this reason I majored in Philosophy so that I could work for and take as many classes as possible from Terry Warner. His work on self-deception changed my life and framed my spiritual journey more than anything.

After BYU I continued my intense gospel study while in business school and living in Arizona while single in my 20’s. During this time I taught gospel doctrine class for 5 years or so, served on the Stake High Council, and continued to push and expand my gospel understanding. During this time and while I was at BYU I had a series of sacred spiritual experiences that motivated me to seek deeper and ask harder questions about the spiritual possibilities available in this life.

What I experienced during this period was very difficult for me. The gospel that I was being taught at church, and the gospel I was experiencing personally, seemed to grow apart. I found myself less and less interested in church (even though I was always active) and increasingly interested in the things I was learning in scripture and privately.

It should be noted that at this time I wasn’t following anyone else, or reading other books, or persuaded by gospel authors. It was exclusively what I was reading in the scriptures.

In my early 30’s I finally married and around the same time became deeply alarmed about church history that I had always been told was fabrications of anti-Mormons.

So, as with many people, I read a lot of church history, and developed deep anger and cynicism. I felt the fundamental narratives had been untruthful, and I was also discouraged that there were so few people that could address these questions. The church seemed to be an organization driven by collusion group think, unable to address serious questions with everyone reading from the same script.

I had too many spiritual experiences to leave the church, but I also lost all respect and was deeply distrusting of church historians and leadership. I felt the church lacked the institutional humility and transparency that it required of its members, and therefore were losing much of their membership, including me.

The Turn Around

I knew that I couldn’t carry my anger forever, and I also couldn’t be a wet dog shaking my cynicism and bitterness over everyone in Sunday school classes and in groups of family and friends. I had two siblings leave the church during this time and in many ways didn’t blame them. In some ways, I thought they were more honest than me by separating from a church where the cultural practices were far more negative than positive. This put me in a place that I need to either go one way or the other.

At this time I decided to pray about what exactly to do and to act on it. And these prayers gave me two impressions.

The first was to study Joseph Smith. Thoroughly. To know him inside and out. To become completely absorbed in the founding prophet of this dispensation and what exactly he thought.

The second was to clear the table. Take everything I thought I knew – all of my assumptions, knowledge, history – all of my gospel understanding, and clear it off the table. I shelved all of it, to the degree that is possible. And I decided to start studying the gospel for the first time, as if I didn’t know anything.

So this led me to the scriptures and Joseph Smith. I started asking questions like, what is faith? What exactly is repentance? What is a prophet? What is priesthood? And on and on…

And this process was exhilarating. What I learned was that I knew absolutely nothing about the gospel. Nothing. I always arrogantly thought that I knew the gospel inside and out, and that there wasn’t much else to learn. But what I did learn was that I had no idea about anything. It was as if I was discovering a new religion.

And the reason was I was reading the Book of Mormon for the first time. And the Doctrine and Covenants. Really reading it. Not assuming that I already knew what it was talking about, but looking at every word as if I had never come across it.

For example, when I read the first passage of the book I asked new questions. Here is the well known passage:

I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father; and having seen many afflictions in the course of my days, nevertheless, having been highly favored of the Lord in all my days; yea, having had a great knowledge of the goodness and the mysteries of God, therefore I make a record of my proceedings in my days.”

These are the questions that this verse produced:

  1. What was the learning of Nephi’s Father?
  2. What does it mean to be highly favored of the Lord?

And most importantly,

3. What are mysteries of God?

And so the Book of Mormon radically changed my spiritual growth. I felt that I was learning a different religion.

As my study continued I found the spirit guiding me to ask questions like,

What does it mean to be born again?

What is a baptism of fire?

What is the Holy Ghost?

What is a prophet?

What is the atonement?

What is an ordinance?

What is priesthood?

What is a temple?

And so on…

And then the Lord introduced me to Andrew Ehat. For those of you who have not heard that name he is a foremost scholar on Joseph Smith in the church, and is the editor of Words of Joseph Smith, the most comprehensive collection of the sermons of Joseph in a singe collection.

Not only did Andrew have a second-to-none understanding of Church history and the doctrine, he also had the spirit and faith of someone that was a servant of the Lord. He was someone I could trust. And I spent hundreds of hours with him getting to know his mind and the mind and heart of Joseph Smith. He was able to help me discover new heights of understanding while being faithful to both the historical record, the correct doctrine, and the Lord’s prophets and apostles.

Because of a renewed discovery of scripture, Andrew and uncovering Joseph, I also discovered the theology and power of the temple for the first time.

The Great Principle of Revelation

Even though I learned, and had re-formulated for me, a completely new understanding of the gospel and the church, there was one primary principle that changed everything. I believe this is the single most important thing a person can do if they want answers and want to navigate their faith crisis.

It is found in this verse:

“And whoso knocketh, to him will he open; and the wise, and the learned, and they that are rich, who are puffed up because of their learning, and their wisdom, and their riches—yea, they are they whom he despiseth; and save they shall cast these things away, and consider themselves fools before God, and come down in the depths of humility, he will not open unto them” (2 Nephi 9: 42).

If a person wants revelation it is governed on the principle of a broken heart. What a broken heart means in this sense is that a person is willing to let go of any position, pay any price, be open to completely receiving and obeying the truth before the Lord will reveal it to you.

And you have to decide this upfront. It’s the first move.

If you put conditions on the Lord that he has to meet your expectations before you will believe or accept truth, he will withhold from you. If you set up hurdles for him to cross before you will accept him, or you hang conditions on your faith, you will be stuck until you let them go.

If you hold on to a doctrinal view, or a political view, or a social view, as a requirement for God to meet before you will follow him, you will get no where.

For example, if you expect God to affirm your intellectual requirements, or your views on social justice, or your political perspectives – or if God has to be prove to you that he is in the image you have made of him – he will not open up to you.

If he must agree to your views on gay marriage, or feminism, or plural marriage, or infallibility of prophets, or that Brigham Young was a scoundrel, or Bruce McConkie is the final word on truth –  in whatever way you have dug in, whatever it is, you will not connect with him in a way that he can endow you with knowledge.

Everything must be on the table.

You cannot put any conditions on God.

This may be the hardest, but most important thing to do. But it is the primary requirement.

What are the conditions that God has to meet before you will accept him? Or will you accept him without qualification, at any sacrifice, and follow the truth no matter the implication?

If you can get to this place then there is hope. There is a path. And he can start to teach you.

If you will submit in prayer, and allow the spirit to soften your heart so that you can let go of your anger, conditions, and expectations, he can prepare your heart to receive answers.

And he can answer every single question you have. Every one. Not only that, he desires to give you the knowledge that you desire, but it cannot come with bounds and conditions.

You must prepare your heart to receive the word of God. And if you come to him holding nothing back he will open up to you. He doesn’t disappoint.

And it will be glorious.

(This is the first of a series of essays on how to navigate a faith crisis. In my faith crisis I learned a new way of understanding and synthesizing history, doctrine, and culture. This series will explore many of these areas and principles.)

The Compass and the Square

An ancient symbol that is found in various traditions and throughout history is the symbol of the compass. It is often used anciently to represent the female goddess. The purpose of a compass is to create a circle, which entails something with out beginning and without end. It is often the symbol of the heavens, the intangible, spiritual, and ethereal.

The compass is significant in ancient tradition because it also symbolized that which is eternal, and more particularly, something not of this world. These different meanings can be interpreted in terms of its opposite – what it is not; and that is earthly.

The corresponding, but opposite symbol often used with the compass is that of the square. The square has a variety of historical meanings; most of them relating to action. The square often denotes a state of being moral, true to principles, and exact in performing duties and commitments. As a tool, the square is used to make things straight, to build, and to measure. It has in its origins symbolism that denotes that which is finite, earthly, measurable, external, terrestrial, and temporal. It is also symbolic of masculinity and earthliness.

The square and the compass are often conjoined because the square is one-quarter part of the circle. As shown in this diagram:

circle square

This is also a symbol of the four corners of the earth inside a sphere (made by a compass). It is also anciently symbolic of the four fundamental essences: water, air, earth, and fire. The pre-Socratic philosopher Anaximander originally put this forward as a philosophical explanation of the primary elements of earth; or the terrestrial sphere.

The fifth essence, ether, is symbolized as the sphere; and represents the heavens and that which fills the upper regions of space. This heavenly, cosmic essence also denotes purity and that which is non-material.

Combining the four essential essences of fire, wind, earth, and water, with the fifth essence – ether or the heavens, we derive the Latin term, quintus essentia. This is where we get the word quintessence, which means “the essence of a thing in its purest and most concentrated form.” It also has a connotation of wholeness.

This quintessence is symbolized in the conjoining of the compass and the square.  There are two fundamental components that can be identified in this symbolism. There is the feminine component of the compass, and the masculine component of the square.

The compass, traditionally symbolized the female goddess; she who rules the heavens and the non-physical sphere. She is infinite, eternal, spiritual, and intangible.

The square, traditionally symbolized masculinity, earthly, finite, material, and the tangible.

Together these two symbols combine to make quintessence; perfection and wholeness. It strikes a perfect balance of masculinity and femininity.

Consider the balance of the dialectic:

Square          Compass

Male                Female

Finite               Infinite

Ephemeral       Eternal

Material          Immaterial

Earthly            Heavenly

Apparent         Transparent

Bound             Boundless

Measurable     Immeasurable

These traditional symbols symbolize spiritually the roles and nature of men and women.

Understanding how these combine and balance is to also understand the Priesthood and its purpose.

In the Genesis account of the Creation Moses writes, “ So God created man in his own image, in the image of God created he him; male and female created he them” (Genesis 1:27).

Man and woman, united, constitute God’s image.

Male and female created he them; and blessed them, and called their name Adam, in the day when they were created” (Genesis 5:7).

Calling them Adam, or Adamah (Hebrew), “means from the ground,” tying them to this earthly sphere. Adam, capturing the priesthood role of his perfect counterpart as “the Mother of all living”, named his wife Eve.

This is especially important to note, for the names will reveal a balance in the priesthood, that when combined, is in the image of God.

Temples are the place in which heaven and earth meet. It is where women and men also meet. It is the place that we come in to at-one-ment. Male and female, earth and heaven, and Elohim and their children.

As the woman represents the spiritual and ethereal, it leads me to believe that she is not a natural resident in a fallen world. Her creative powers and priestess-hood is fully expressed in an un-fallen world.

We learn in the scriptures that to enter into the highest realms of the Celestial Kingdom one must enter into the New and Everlasting Covenant of Marriage. This marriage is an ordinance of this highest sort because it is combining man and woman, flesh and spirit, and Earth and Heaven. It is the sanctifying ordinance of Godhood. It is to become Elohim.



Prayer of Transformation – Part 8

The Prayer of Consecration

We pass from thinking of God as part of our life to the realization that we are part of his life.”
― Richard J. Foster, Prayer: Finding the Heart’s True Home


In this stage of the prayer process we’ve just come to a point where the spirit flows to us without compulsory means because we have entered into a state of having a broken heart and contrite spirit.

We are full of desire, and all of our thoughts and feelings are aligned with the Holy Ghost.

At this point a person can start to review all of their blessings and consecrate them to the Lord. The principle of consecration is explored at length here.

Consecration is the process of making everything in your life sacred. It is taking all of the things in your awareness in which the Lord has blessed you and it is giving it to the Lord. Then you share in it as a steward.

Your money, cars, home, education, mind, food, children, spouse, career and especially your time can all be consecrated. And that which we aren’t able to wholeheartedly consecrate, the spirit often takes us through a process of having it removed or discarded.

Elder Maxwell taught:

In pondering and pursuing consecration, understandably we tremble inwardly at what may be required.  Yet the Lord has said consolingly, “My grace is sufficient for you” (D&C 17:8).  Do we really believe Him?  He has also promised to make weak things strong (see Ether 12:27).  Are we really willing to submit to that process?  Yet if we desire fulness, we cannot hold back part!” (Elder Neal A. Maxwell, “Consecrate Thy Performance,” Ensign, May 2002, p. 38)

As we are led in the spirit of how to consecrate all that we have we enter into a new experience of freedom – understanding that all belongs to the Father and we no longer are seeking to build our own kingdom on earth.

In this process of transitioning into a consecrated state we begin to see the only purpose of our life is to build our Father’s kingdom on earth. The establishment of Zion becomes our primary desire.

Nephi speaks to this state of consecration in prayer when he wrote:

“But behold, I say unto you that ye must pray always, and not faint; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul” (2 Nephi 32: 9).

Our performance on this earth is for the welfare of our soul when we are in a state of active consecration.

Although a person has been born again at this point in the prayer process, our spirits and life desire takes on a new dimension entering into deeper and deeper states of consecration. The Holy Ghost begins to reveal to us how much is yet undone and we become more and more aware of our weakness. We become increasingly aware of the pull of this earthly kingdom on our hearts.

Elder Maxwell also taught:

We tend to think of consecration only as yielding up, when divinely directed, our material possessions.  But ultimate consecration is the yielding up of oneself to God.  Heart, soul, and mind were the encompassing words of Christ in describing the first commandment, which is constantly, not periodically, operative (see Matt. 22:37).  If kept, then our performances will, in turn, be fully consecrated for the lasting welfare of our souls (see 2 Ne. 32:9). . . .

A stumbling block appears when we serve God generously with time and checkbooks but still withhold portions of our inner selves, signifying that we are not yet fully His!” (Elder Neal A. Maxwell, “Consecrate Thy Performance,” Ensign, May 2002, p. 36)

And so our repentance continues. Consecrating and repenting, and having our hearts softened to new depths. And then having more revealed to us, and we repent even more. And this process continues until we become full of the Holy Ghost.

The process of consecration will stretch us to new depths and heights we were not yet aware of. We will get very specific instructions in this process. We will be tested if we will live by every word that proceeds from the mouth of God. (D&C 88: 44).

We begin to understand that there is no “mine” and “His”. There is no negotiating. It is all his. And we are participants in his work and glory. And by being a fully submissive and consecrated child, His eternal life becomes our eternal life.

And so as we press on in our focused and diligent consecration, the veil gets thinner.

And as we consecrate we enter into the true order of prayer.

Men and Women in the Priesthood: Part 2 – The Priesthood of Eve

The sisters flocked to our meetings every week, and the Prophet Joseph met with us as long as he could… He said he that had given the sisters instructions that they could administer to the sick, and he wanted to make us, as the women were in Paul’s day, ‘a kingdom of Priestesses.’ We have the ceremony in our endowments as Joseph taught.” 

– Bethsheba W. Smith, Fourth General President of the Relief Society


(Disclaimer: Although I believe the principles expressed in this essay are rooted in scripture, scriptural pattern, and the teachings of modern prophets, the extrapolations are an expression of my personal testimony and understanding. If they are helpful and resonate with you I hope they will add to your testimony and perhaps understanding. If they do not, I take no offense in their dismissal. I freely admit some of the conclusions and perspectives are an expression of my own heart and mind as I’ve spent the last 10 years studying and meditating on this subject. Much of this is an expression of my testimony and personal views. In the end, the Holy Ghost is the teacher and witness of all truth. I hope that you will feel the same witness in the spirit as you explore these principles. It is also my hope that all who diligently seek with a pure heart may have the doctrines of the priesthood distill upon their soul.)


The Priesthood of Our Glorious Mother Eve

In our first essay we explored that priesthood is the power to come into the presence of the Lord while in the flesh.

It is received through the principle of condescension, and through the process of condescension, we are able to provide veil experiences for others.

The account of the Garden of Eden is so sacred that it is the backdrop of the temple endowment. It is the great archetype of fall and redemption. Its layers of meaning are inexhaustible.

And it is also completely veiled in allegory.

To take it strictly literally would deny it of its ability to teach and inform our human experience. But we must be informed by the spirit. I hope this essay will inspire your own questions and contextualize a possibility of better understanding the divine role of women in the order of the priesthood.

Adam was offered the fruit first. And he refused. He would not, perhaps could not, do for himself what Eve would do for him.

What was the fruit? What did it mean to partake? What premortal covenants and promises had Eve made that would give her the intuition needed to partake?

So much of this account is veiled from us, but it can be revealed through the power of the Holy Ghost if we are honest, pure, and diligent seekers.

What we do know is that Eve convinced Adam to partake.

And this partaking brought Adam through a veil into mortality.

In other words, Eve provided a veil experience for Adam. She brought him through from a terrestrial state to a telestial.

And she did this through her own condescension.

She acted in wisdom and intuition. Perhaps revelation. She acted in faith. And she brought Adam to a place where they could provide bodies for the children of God.

Eve and the Veil

As Eve took Adam through the veil by giving him the fruit, and she continues to bring children through the veil and into mortality. This is a priesthood ordinance.

Eve brings children through a physical veil, and Adam brings those children back through the veil into a redemption. These two veil experiences are an act of creation. They are an eternal round. They are also the veils of the two trees found in the garden of Eden.

To create a child requires another veil experience. A man and woman coming together in sexual intimacy and exchange a token through a veil. It is a priesthood sign, and and an exchange of a token. Creation occurs through this veil experience and a name is given to that creation.

This is why sexual intimacy is put under sacred covenant to enact. It is the coming together of the male and female priesthood and making one.

The violation of covenants of chastity are so serious because it makes a mockery of the highest and holiest of priesthood ordinances.

For this reason, men and women must be sanctified into the laws of pure chastity in order to becomes Gods of creation. They must keep sacred all of the ordinances of the Holy Priesthood.

A man must receive the testimony of his wife that he is pure before her and the Lord. She will witness to his worthiness in keeping the laws of chastity, and if he receives this sanctified and pure state, she will trust him and desire to bond with him through eternity.

The Condescension of Eve

As women give birth they go through a great condescension.

It is my personal testimony that when Eve partook of the fruit she experienced incomprehensible pain. Her personal sacrifice was such that, when we meet her, we will it will be our instinct to worship and praise her. She had knowledge that this sacrifice was required of her. As Brigham Young taught, “We should never blame Mother Eve, not the least” (JD 13: 145).

It was like unto the condescension of Christ. And she led Adam into this condescension. It was not something he was going to for himself.

When Eve and her daughters give birth and veil experiences to their children they often approach their own death in this process. They suffer the pains of gestation and delivery as a child of God receives a body and passes through the veil of her own body. It is a sacrifice of flesh and blood.

Eve also submits to another type of condescension as she travails this mortal life.

She condescends with her husband as he chooses whether or not he is going to repent and follow God, or if he is going to exercise dominion and false-authority on this earth.

So Eve and her daughters have a condescension of long-suffering.

They long-suffer with their husbands and at the hands of men who have been put into positions of authority to see if they, the men, will repent.

In the first essay, we explore how many men are called to the priesthood and are ordained to receive this power; and we learn that few of them are chosen. Few men receive actual priesthood.

And we know why they are not chosen to receive an actual endowment of priesthood power. (Remember, those that are ordained are what we referred to as “called” (D&C 95: 5))

Behold, there are many called (ordained), but few are chosen. And why are they not chosen?

Because their hearts are set so much upon the things of this world, and aspire to the honors of men…

That they may be conferred (ordained) upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man…

We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose (through their ordination), they will immediately begin to exercise unrighteous dominion.

Hence many are called, but few are chosen” (D&C 121: 34 – 40).

Because woman is called to come to this earth and enter into a covenant relationship with a man, she will experience, to some degree or another, unrighteous dominion.

It may be in a serious and abusive way, or it may just be through natural institutional marginalization. But most will suffer because of it.

(Women also abuse their power, but that will be a topic of another essay)

A Help Meet

This, I believe, is central to understanding what it means to be a “help meet”.

Bruce Satterfield interprets the term help meet as such:

The phrase “help meet for him” translates the Hebrew words ezer kenegdo. These words are a little difficult for me to translate. Ezer literally means, “help” and is similar in meaning to the English word ‘help.’ However, kenegdo, translated ‘meet for him’, is more difficult to translate. The root word, neged, literally means ‘opposite’, ‘in the presence of’, ‘over against’, ‘in front of’, ‘corresponding to’, or ‘aside’. Literally, kenegdo means, ‘opposite as to him’ or ‘corresponding as to him’.

The sense of the phrase ezer kenegdo is ‘an equal but opposite helper to him’” (“The Family Under Siege: The Role of Men and Women,” Ricks College Education Week Presentation, 7 June 2001).

As an “equal but opposite helper to him,” may I suggest the following:

The hardest thing a man will do in mortality will be to learn to humble himself before God, repent with fear and trembling, put off the natural man, become a new creature in Christ, and receive priesthood power.

To receive priesthood power a man must be completely divested of his natural instinct to usurp unrighteous dominion, have his heart set upon the things of this world, to have vain ambition, and to exercise control or dominion or compulsion upon the souls of the children of men.

A man must also be completely divested of his sexual lust.

Thou shalt love thy wife with all thy heart, and shalt cleave unto her and none else. And he that looketh upon a woman (including his wife) to lust after her shall deny the faith, and shall not have the Spirit; and if he repents not he shall be cast out” (D&C 42: 23).

A man must not stop repenting and working out his salvation until his calling and election is made sure. The confidence of this blessing is what gives both men and women power to bring their posterity through the veil. Until a man has this, he has no assurances in this life.

So taught Brigham Young:

For us to think that we have an inheritance on the earth is folly, unless God has declared, and sealed it upon us, by revelation, that we shall never fall, never doubt, never come short of glorifying him or of doing his will in all things. No person, unless he is in the possession of this blessing, has the least right to suppose that he has an inheritance on the earth”  (Brigham Young. JD 17: 118).

These things are very, very difficult for the natural man, and can only be achieved by complete submission to the atonement of Christ and the power of the Redeemer to transform and then seal.

I believe 100% that this is the purpose of a help meet. It is to help husbands go through the process of transformation and be endowed with priesthood power.

It is to suffer with them, as they seek to repent and follow God with full purpose of heart.

It is to be patient, long-suffering, kind, and a powerful influence to help a man go through his own necessary condescension.

A woman can receive very powerful and specific revelation on how to help a husband repent, keep his covenant, and transcend his natural man condition.

A woman is a help meet as she helps her husband bring forth fruit meet for his repentance.

In the same way a wife approaches death as she gives birth, so must a man go through a process of the death of the natural man in deep and complete repentance. Men need to repent much deeper than they often even assume.

It’s important to note that this doesn’t mean women aren’t repenting of their natural man condition also; but men have a unique fallen nature and proclivity to usurping unrighteous dominion that, with the blessing and help of women, can be submitted to Christ and redeemed.

So, Eve is a help meet to Adam. And she blesses him and sustains him in his calling to the Holy Priesthood. And she is a help meet in his repentance.

And she will stand as a witness against him if he fails to repent and hearken to God.

For this reason, Eve is veiled from Adam until he is brought into the presence of the Lord and endowed with priesthood power.

Eve and Her Veil

As discussed here , the veils of the temple are partitions of holiness. The glory of both the Lord and women, in their respective veils, are kept within a veil and hidden from men until they sufficiently prepare themselves to be brought into their presence.

The Lord chooses who will come through the veil and employs no servant there.

And so do women.

They choose for whom they will lift their veil and eternally covenant with.

The man does not part the woman’s veil. Her veil is her power as a help meet. And she is protected by a sacred covenant to only hearken to her husband as he fully repents and hearkens to God.

Brigham Young taught:

I say to my sisters in the kingdom, who are sealed to men, and who say, “We do not want this man in eternity if he is going to conduct himself there as he does here”—there is not the least danger in the world of your ever seeing him in eternity or of his seeing you there if he proves himself unworthy here… But if you are not at fault, be not troubled about being joined to him there, for no man will have the privilege of gathering his wives and children around him there unless he proves himself worthy of them” (Brigham Young, JD 17: 118-119).

The great blessing of a man who has repented and is endowed with power and priesthood is that he receives the revelation of the divine feminine. He is shown who his wife is unveiled, he comes to know his mother and her glory, and his Mother in Heaven is revealed to him.

This is the pattern of Nephi’s dream. He witnesses both the condescension of Mother Mary, Christ, and the witness of the Tree of Life, which in large part represents our Mother in Heaven.

For this reason, I believe, the knowledge of both our Mother in Heaven, and the divine feminine remains veiled as a mystery to the covenant body of priesthood on this earth. We know of her presence, but know next to nothing about her.

She remains veiled until the covenant body of the priesthood collectively repent, are redeemed, and receive a fulness.

The Principle of Hearkening

As Adam hearkened to Eve to come through our first veil, Eve covenants to hearken to Adam to come back through the veil into the presence of the Lord.

It is a perfect priesthood chiasmus.

This chiasmus of priesthood is articulated in the following scripture:

But remember that all my judgments are not given unto men; and as the words have gone forth out of my mouth even so shall they be fulfilled, that the first shall be last, and that the last shall be first in all things whatsoever I have created by the word of my power, which is the power of my Spirit.

For by the power of my Spirit created I them; yea, all things both spiritual and temporal – First spiritual, secondly temporal, which is the beginning of my work; and again, first temporal, and secondly spiritual, which is the last of my work—” (D&C 29: 30 – 32).

Adam hearkens to Eve in her role as creator. Eve hearkens to Adam as his role as a servant.

A husband that desires to repent and humble himself into the depths of meekness will earn the love and respect of an eternal wife. By honoring his desire to covenant with God and sacrifice all things for Christ, she can trust her heart in a covenant with him.

By hearkening to her husband, she desires to be blessed by him – to be served by him – and she accepts and honors the sacrifice he performs to be worthy of that love and covenant.

Eve’s desire to hearken is a type of anointing.

The Queen makes the King. The Queen anoints the King. It is by her choosing to honor him that he lays claim to the blessings of eternal life.

If she unveils herself to him, and honors him and his condescension, a woman makes the man. It is through her witness and consent that he is received as a patriarchal servant.

This is, of course, as long as she lays claim on eternal life herself. She must be one that has authority in the presence of God. She must have a claim to eternal life by virtue of her sacrifice and obedience.

In the same way that through Adam’s hearkening to Eve, it made her a creator on the Earth, if he is worthy of her (and she herself is a worthy daughter of God), it is through her hearkening to him that empowers and capacitates him to be a Savior on Mt. Zion.

A King is not higher than a Queen, and a Queen is not higher than a King. It is through the mutual yielding to each other in their respective roles that they together are exalted.

The Law of the Lord

The Law of the Lord is the principle of yielding to the individual who seeks to sacrifice everything in their life in order to be a servant to you.

A Lord is a condescended servant – someone who has sacrificed their life for the salvation of others.

Christ yields to his Father because his Father gave all he had for Christ.

Adam yields all he has to Christ because Christ gave all and sacrificed all he has for Adam and Eve.

Eve blesses Adam and becomes one with him as he sacrifices all that he has for Eve and their family. It is through this law of submission that all are exalted.

If a man does not have a righteous woman that will witness for him that he performed the sacrifices necessary to be worthy of her sustaining, he will not be able to ascend into the Patriarchal order.

Why doesn’t a man covenant to hearken to a woman?

Adam did hearken to Eve.

I believe there is a premortal type for all of this in the symbolism of the partaking of the fruit in the garden. I believe this account is archetypical of pre-mortality, and reveals the nature of the relationship of man to woman before we came to this earth.

Adam does not explicitly covenant to hearken to Eve because it is not the way that he anoints her as a Queen.

He does, however, relate to her in the spirit of hearkening – a continuance of his honor and love for her from the world from which we all came. From when he first hearkened to her.

The spirit of hearkening to her is imbedded in the law of God and in the oath and covenant of the priesthood. This Law of God is to “be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned; by kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile—” (D&C 121: 41 – 42).

This is in the spirit in which Adam continues to hearken to Eve.

Eve hearkens to Adam for his benefit and hers. Just as it was Adam’s benefit to hearken to Eve. It benefited them both.

Eve hearkening to Adam completes the chiasmus. It allows the last (Adam in his condescension), to become the first.

He that is ordained of God and sent forth, the same is appointed to be the greatest, notwithstanding he is the least and the servant of all” (D&C 50: 26).

Why are Men Ordained?

Men are ordained, or authorized, to perform ordinances. This is how a man will provide veil experiences for women and their children – by receiving actual power to give an ordinance.

It is important, though, not to immediately assume we understand what this means – to provide an ordinance.

An ordinance has two components: a ritualistic/physical and a revelatory/spiritual.

This is the why the great D&C section on the priesthood instructs:

“Therefore, 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 unto men in the flesh” (D&C 84: 20 – 21).

In other words, unless the power of godliness is made manifest an ordinance is not complete. One must have both the physical manifestation and the spiritual. The ritual and the revelatory.

Consider this interesting principle as taught in the book of Mormon. The Nephite disciples are some of the most faithful and righteous priesthood bearers in recorded scripture. Even so, the Lord instructs them in the following way to perform an ordinance:

And he called them by name, saying: Ye shall call on the Father in my name, in mighty prayer; and after ye have done this ye shall have power that to him upon whom ye shall lay your hands, ye shall give the Holy Ghost; and in my name shall ye give it, for thus do mine apostles.

Now Christ spake these words unto them at the time of his first appearing; and the multitude heard it not, but the disciples heard it; and on as many as they laid their hands, fell the Holy Ghost” (Moroni 2: 2-3).

Even though they were ordained and authorized to give an ordinance, they had to also receive the power to give a revelatory/spiritual experience. When the Disciples gave the gift of the Holy Ghost, the people were receiving their baptism of fire at the time of the ordinance.  This is what it means to give someone an ordinance.

A righteous priesthood holder that has power is able to do this. They are able to give both the physical and spiritual experience in the same ordinance.

(It should be noted, as I am sure the reader may be asking, doesn’t the spiritual manifestation also depend on the receiver? And of course the answer is, yes. But this is also why it is critical not to administer the ordinances to those that are not prepared for the spiritual manifestation. We are warned and commanded not to administer sacred ordinances to those that are unworthy of them – which means they are unprepared for the spiritual manifestation of the ordinance. It is incumbent on the priesthood holder to discern and judge this before they administer an ordinance. (Moroni 6:1;  3 Nephi 18: 29; 4 Nephi 1: 27))

And this is what a man is called to do – to receive this power through his exercising of mighty repentance and faith.

Joseph Smith reference this in his teaching of the following doctrine:

Repent of all your sins, and be baptized in water for the remission of them, in the name of the Father, and of the Son, and of the Holy Ghost, and receive the ordinance of the laying on of the hands of him who is ordained and sealed unto this power, that ye may receive the Holy Spirit of God; and this is according to the Holy Scriptures, and the Book of Mormon; and the only way that man can enter into the celestial kingdom” (Joseph Smith, Teachings and Sayings of the Prophet Joseph Smith).

An instructive account of Joseph healing sick and dying Latter-Saints is found in the Autobiography of Parley P. Pratt:
“[Following this,] Brother Joseph, while in the Spirit, rebuked the Elders who would continue to lay hands on the sick from day to day without the power to heal them. Said he: “It is time that such things ended. Let the Elders either obtain the power of God to heal the sick or let them cease to minister the forms without the power (Autobiography of Parley P. Pratt, p.254).

Again, his ordination is a call to condescend in order to receive actual power.

And just as women perform redemptive ordinances by bringing the children of God through a veil, so are men to be able to perform redemptive ordinances by manifesting the power of God in the flesh for the redemption of his children. They are both providing veil experiences.

Men are also ordained because they are uniquely charged to become “clean from the blood and sins of this generation”. Women are already clean from this obligation in general. Until women have their own families are they brought back into an obligation to come clean from their own personal generation.

Men must come clean through the declaration of repentance and performing the necessary ordinances in power. Until they come clean through their declaration of repentance and ability to give both a revelatory and physical ordinance, they are not yet prepared to be sealed into an exaltation.

The Oath and Covenant of the Priesthood

Man does not receive priesthood power through ordination – his only authorized to officiate in ordinances. He receives priesthood power through the endowment of the temple. Through this endowment he receives power to give a full ordinance.

It is in the temple that he, in stages, is dressed in the robes of the Holy Priesthood.

It is in the temple that all of the covenants, signs, tokens, and names are bestowed upon him to receive priesthood.

It is in the temple that he receives a sacred oath. This is the oath of the High Priesthood.

And all of the process of the endowment is the receiving of the oath and covenant of the priesthood.

And women receive the same.

They are clothed in the robes of the Holy Priesthood.

They receive every covenant, sign, token, and name of the priesthood.

They receive the exact same oath.

And so men and women, independent of each other, receive the oath and covenant of the priesthood along with every blessing and power associated with the priesthood.

There is no difference.

Many mistakenly believe that the oath and covenant of the priesthood is found in the 84th section of the Doctrine and Covenants. It is only referencing the oath and covenant, some of its blessings, and how it is obtained. Read carefully, we understand that the scripture is describing the temple endowment.

When a man and a woman go through the temple for the first time they are always single. Always. They are not yet married in the new and everlasting covenant until they go through the endowment.

The endowment is the process of being prepared to enter into the presence of the Lord.

This is the calling and election made sure. Being brought to the veil of the temple, having been found worthy, and being admitted into the presence of the Lord represents in ordinance the receiving the promise of eternal life, the Holy Spirit of Promise, the calling and election made sure, and the Second Comforter blessings.

And all of these blessings are intended to be received in this life, while in the flesh.

The veil of the temple does not represent death. It represents the calling and election made sure.

All of these blessings are received first as individuals before we are married (in the covenant).

For this reason, it should be understood that women are clothed and receive the oath and covenant of the priesthood for themselves, independent of their husbands. In other words, they are not holding onto the coattails of their husbands, and exercising priesthood through his ordination.

Brigham Young taught:

Now, brethren, the man that honors his Priesthood, the woman that honors her Priesthood, will receive an everlasting inheritance in the kingdom of God”  (JD 17:119).

President Nelson admonished the Sisters:

More regular time in the temple will allow the Lord to teach you how to draw upon His priesthood power with which you have been endowed in His temple” (“Sisters Participation in the Gathering of Israel,” November, 2018 General Conference).
Elder Ballard also taught this principle:
those who have entered the waters of baptism and subsequently received their endowment in the house of the Lord are eligible for rich and wonderful blessings. The endowment is literally a gift of power … [and] our Father in Heaven is generous with His power.” He reminds us that men and women “are both endowed with the same power” in the temple, “which by definition is priesthood power” (“Priesthood Power Through Keeping Covenants,” Ensign, June 2017).
Joseph Smith recorded in the Manuscript History of the Church:
I met {the members of the “female Relief Society” and after presiding at the admission of many new members gave a lecture on the Priesthood shewing how the sisters would come in possession of the privileges, blessings, and gifts of the Priesthood, and that the signs should follow them, such as healing the sick, casting out devils unto these blessings by a virtuous life and conversation and diligence in keeping all of the commandments.
Bethseba W. Smith gave the following account:
Joseph also addressed the Relief Society and “spoke of delivering the keys of the Priesthood to the Church, and said that the faithful members of the Relief Society should receive them with their husbands.”
The endowment of the temple is a priesthood endowment. And sisters participate in every way possible.
What is Priesthood Power?
Priesthood power is when God confirms your words, and the intelligences that make up creation respond to your words because God has authorized them as his own.
The fullness of priesthood power is to receive the power to bind on earth and in heaven – to seal on earth and on heaven. This is what Joseph Smith often referred to as the “Fullness of the Priesthood” (Helaman chapter 10).
The fullness of priesthood comes as we receive a full and complete endowment of the Holy Ghost. This is a fulness of the Holy Ghost. (D&C 109: 15)
A man or a women does not have all priesthood power or none, it comes in stages as one is endowed with the authority of the Holy Ghost.
Christ was the great exemplar of this principle. As taught in the record of John:

“And I, John, saw that he received not of the fulness at the first, but received grace for grace;

And he received not of the fulness at first, but continued from grace to grace, until he received a fulness;

And thus he was called the Son of God, because he received not of the fulness at the first.

And I, John, bear record, and lo, the heavens were opened, and the Holy Ghost descended upon him in the form of a dove, and sat upon him, and there came a voice out of heaven saying: This is my beloved Son.

And I, John, bear record that he received a fulness of the glory of the Father;

And he received all power, both in heaven and on earth, and the glory of the Father was with him, for he dwelt in him” (D&C 93: 12 – 17).

Joseph Smith taught:
The Holy Ghost is God’s messenger to administer in all those priesthoods” (Joseph Smith, Teachings and Sayings of the Prophet Joseph Smith).
Also consider the implication of this verse in the Doctrine and Covenants:
Every elder, priest, teacher, or deacon is to be ordained according to the gifts and callings of God unto him; and he is to be ordained by the power of the Holy Ghost, which is in the one who ordains him” (D&C 20: 60).
As men and women are endowed with the Holy Ghost, they are endowed with priesthood power.
Consider that the regular uses of priesthood blessings (healing the sick, blessing the infirm, casting out devils, interpreting tongues,  discerning spirits) are all gifts of the spirit.
A mother that prays for or blesses a sick child has as much authority as a man that gives a “priesthood blessing.” Both acts are completely dependent on the authority and power of the Holy Ghost.
When a man or woman speaks by the power of the Holy Ghost those words are authorized by God and are binding. They have power. The Holy Ghost is the authority by which we receive and administer in priesthood power, for both men and women.

It is my view that when woman is unveiled from us and we behold her eternal and glorious stature we will see her as a perfect and eternal half to a priesthood whole.

And man will be eternally accountable to her, and she will be eternally accountable to him.

And as our eyes are opened and we see things “as they really are” we will truly understand how man is not without the woman, and woman is not without the man.




Men and Women in the Priesthood: Part 1 – The Priesthood of Adam

The fundamental principle of priesthood is condescension.

And those that receive power in the priesthood through condescension then have power to bring others through veils.

One way of describing priesthood is to provide veil experiences for others. It is by condescension that the veil is parted for us as individuals, and it is by condescension that we also have power to lead and bring others through veils.

It is through these principles we can understand the priesthoods of both Adam and Eve.

Two Great Condescensions

When the Angel is guiding Nephi through his great revelatory vision he asks the question: “Knowest thou the condescension of God?” (1 Nephi 11: 16).

And Nephi is shown two figures to this question. He is shown the condescension of the Mother of God and of the Son of God.

The condescension of Mary as the one that would come from a heavenly sphere to give birth to the Son of God.

And Christ, the one that would give spiritual birth to all of God’s Children.

Their condescensions of Mary  would require her blood in child birth, and the condescension of Christ would require his blood in atonement.

These are the two archetypes of condescension. The Mother, and the Savior.


The Priesthood of Adam

Christ as the Archetype

“He that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth” (D&C 88:6).

Christ is an archetype in all things, but I’d like to focus on the condescension of Christ as his priesthood archetype.

As the scripture above reveals, Christ descended below all things.  No one has or is capable of condescending lower that Christ. This makes Him the great archetype.

In the mystery of the atonement, none descended lower than Christ – suffering a fullness of darkness and for the full depth of the fall of man.

Christ’s willingness to suffer, to take upon himself the full effects of a broken law, produced a pain that is incomprehensible to our mortal, fallen minds. It is this sacrifice for others, when comprehended, cause us to kneel and bow because of his willingness to take on sins of others. The revelation of his suffering will bring us to worship him for eternity.

Christ is the great High Priest. For those of the Sons of God that desire to follow in the path of Christ are called to be in a priest-hood. They are those that have covenanted to follow after the type of Christ – they, too, desire to condescend.

What this means is priesthood, in whatever degree, is an association (or quorum, or ‘hood’) of men that also desire to condescend in order to serve others. To take upon themselves pain, and suffering, and discomfort, and sacrifice their own lives in order to bring others to Christ.

Men condescend through repentance. Mighty repentance. The kind of repentance that is working out your salvation through fear and trembling” (Mormon 9: 27).

This is the kind of repentance Enos submits to in order to be prepared to covenant on behalf of his people. (Enos 1).

In fact, all of the prophets are archetypes of repentance and condescension in order to bring the power of salvation to their families, people, and nations. All of them.

Condescension is the path of priesthood power. It is the willingness, in the Spirit of the Redeemer, to suffer on behalf of a people so that you have power to bring that people to the veil to enter back in to the presence of the Lord.

By their willingness to take upon themselves the personal sacrifices necessary of not following after their own wills, but instead desiring to do the will of the Father in all things, and suffer all things for their families and people because of this path, they are given power to bring salvation to others. (Helaman 10).

Just as Christ exemplified the path through his atoning sacrifice, a man who has the priesthood will also show people how to come to Christ by demonstrating how he also received the priesthood. He becomes a pattern for his people. He shows them that through mighty repentance, humbling himself before God, and consecrating his life to bring salvation to others is the way you part a veil and receive the endowment of the priesthood. This is the doctrine taught in Alma 13.

“And those priests were ordained after the order of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption…”

The manner they received their ordination became an instructive pattern for others to also be received into the same redemption.

What was this pattern? How were they ordained?

It was “on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith…

and would not harden their hearts…

and it was on account of their exceeding faith and repentance, and their righteousness before God, they choosing to repent and work righteousness…” (Alma 13: 1-13).

Notice that their ordination to the priesthood was predicated on the process and type of repentance, faith, and works of righteousness. It was not a right given to them because of their age or by virtue of being a member of the Church. It was an endowment because of the sanctification they received in preparation for the order they would enter into.

The High Priests were examples of the path into the presence of the Lord, thereby showing others how to enter into the presence of the Lord..

What is a High Priest?

A man becomes a High Priest by coming into the presence of the Lord while in the flesh. Just as Christ came into the presence of his father and rent the veil of the temple through his sacrifice and obedience, so do those that hold His priesthood. They become High Priests when they enter into the rest of the Lord. And because they have rent the veil themselves, they then have power to bring others to that place so they can come through the veils themselves. This is what it means to be a Servant. (Jacob 5: 70-75; D&C 1: 6; D&C 84: 36).

Genesis 14 JST 

And thus, having been approved of God, he (Melchizedek) was ordained an high priest after the order of the covenant which God made with Enoch,…

It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God;

And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name.

For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course;

To put at defiance the armies of nations, to divide the earth, to break every band, to stand in the presence of God; to do all things according to his will, according to his command, subdue principalities and powers; and this by the will of the Son of God which was from before the foundation of the world” (Genesis 14 JST: 1-32).

This is the order of the priesthood. We may be “ordained”, it is true (and this will be explored later), but the power of the priesthood is an endowment from God’s own voice. It is the endowment one receives after being brought through the veil while in the flesh.

And for a person to receive the power of the priesthood of being a High Priest, they must be ordained from on high, and receive the oaths of the Priesthood from God’s own mouth.

Now consider more of Alma 13 in context of Genesis 14.

“And thus being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to teach his commandments unto the children of men, that they also might enter into his rest— (Alma 13: 13).

It is treading the path of condescension that one becomes a High Priest after the order of the Son of God.

And it is through treading this path that they bring others into this structure.

Called Through Ordination

When a man is ordained to the priesthood he does not yet possess priesthood power (actual priesthood); he is called to receive it. Ordination gives him the right to officiate in the rites of the priesthood. But it does not guarantee him power to perform ordinances that are recognized by both heaven and earth. It gives him the authority to give ordinances recognized by earth.

D&C Section 95 teaches this principle very clearly. Consider the following:

“But behold, verily I say unto you, that there are many who have been ordained among you, whom I have called but few of them are chosen…

The first thing we learn that ordination is a calling. It is a call to receive priesthood.

When I was ordained to the Melchizedek Priesthood when I was 19 years old, I was called to be in an order, but was not yet chosen.

Unfortunately, as the verse points out, few that are ordained to the priesthood are chosen.

And because they are not chosen they continue to walk in darkness.

“They who are not chosen have sinned a very grievous sin, in that they are walking in darkness at noon-day….(D&C 95: 5-6).

Most Ordained Priesthood Holders Are Not Chosen

First, it is important to remember that those that are ordained are the ones that are called.

Joseph Smith gives us a great revelation from Liberty Jail:

Behold, there are many called, but few are chosen. And why are they not chosen?

Because their (those that are ordained) hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson—

That the rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness.

That they may be conferred upon us, it is true (through ordination); but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man.

We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose (because of ordination), they will immediately begin to exercise unrighteous dominion.

Hence many are called, but few are chosen” (D&C 121: 34 – 40).

This is sobering.

We learn a number of things in these passages, but two to make special note of is that men suppose they have authority when they are ordained.

But authority (the Lord doesn’t make a distinction between authority and power in the scriptures) only comes through receiving the power of heaven. Authority only comes from the principle of righteousness.

Because of this,  most of those that are ordained to the Priesthood walk in darkness because they are not yet chosen.

How Does an Ordained Priesthood Holder Become Chosen?

The revelation in D&C 95 continues:

Yea, verily I say unto you, I gave unto you a commandment that you should build a house, in the which house I design to endow those whom I have chosen with power from on high” (D&C 95: 8).

Those that are chosen are those that are endowed with actual power through the ordinances of the temple.

But this is not just a ritualistic / physical endowment. It is the revelatory endowment.

As discussed above, a High Priest is someone that comes into the rest of the Lord while in mortality.

This is the purpose of the temple. To teach us how to come into the presence in mortality. It is to teach us how to come into the rest of the Lord. It is to pierce the veil while in the flesh.

And this is what it means to be chosen. It is those that are being prepared and endowed with the spirit and revelatory experiences that are preparing them for, and bringing them through the veil.

To be chosen is to receive the actual spiritual experiences the physical ordinances are imitating.

D&C 121 continues to teach about those that are actually chosen by describing the following:

They are full of charity for all men.

Virtue garnishes their thoughts unceasingly

Their confidence waxes strong in the presence of God

The Holy Ghost becomes their constant companion, and the power the spirit flows to them with out compulsory means.

And the doctrine of the priesthood distills upon their soul.

In other words, they are learning the doctrines and power of the priesthood by revelation. They are being endowed (D&C 121: 45-46).

This is the path of the chosen.

And it culminates by entering into the presence of the Lord.

This path and doctrine is taught explicitly in D&C 84.

Moses and the Veil

Moses first conversed with the Lord through the burning bush. He wasn’t in his presence, but he was being prepared.

A short time later, he was brought up into the presence of the Lord atop an unnamed mountain. This is the record of Moses chapter 1. He received blessings and revelation in this Second Comforter experience.

After being left to himself and tested by Satan he was brought again into the presence of the Lord and received an endowment of priesthood.

The record goes like this:

And calling upon the name of God, he beheld his glory again, for it was upon him; and he heard a voice, saying: Blessed art thou, Moses, for I, the Almighty, have chosen thee, and thou shalt be made stronger than many waters; for they shall obey thy command as if thou wert God” (Moses 1: 25).

This is what Jospeh Smith called the fulness of the priesthood.

Moses learned through his own succession of endowments that the priesthood is the power that brings you into the presence of the Lord while in the flesh.

As Moses led the Children of Israel out of Egypt he then sought to bring them to the top of a mountain to receive the same priesthood – to be brought into the presence of the Lord while in the flesh.

This is the primary purpose of the priesthood – to bring you into the presence of the Father and Christ while in mortality. 

In the revelation of D&C 84 Joseph Smith reveals much about priesthood in context of the Moses account.

“And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God…”

This is the fundamental definition of priesthood. It is the key to the knowledge of God.

“The power and authority of the higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the church—

To have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant” (D&C 107: 18 – 19).

And so Moses sought to endow the Children of Israel and prepare them to be brought into the presence of the Lord.

The account of Moses continues –

And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;

For without this no man can see the face of God, even the Father, and live…”

Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God;

But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory” (D&C 84: 19 – 24).

This is a great key!

We now learn that the rest of the Lord means being in the fulness of his glory while in the flesh. 

This unlocks the Book of Mormon for us, especially Alma 13.

And thus being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to teach his commandments unto the children of men, that they also might enter into his rest

Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God.

And now, my brethren, I would that ye should humble yourselves before God, and bring forth fruit meet for repentance, that ye may also enter into that rest…

Now these ordinances were given after this manner, that thereby the people might look forward on the Son of God, it being a type of his order, or it being his order, and this that they might look forward to him for a remission of their sins, that they might enter into the rest of the Lord.

The doctrine of Alma 13 is tied to D&C 84. It can’t be understood with out the context and doctrine of Moses.

The Provocation

When the Children of Israel refused to come into the presence of the Lord the priesthood was removed from them. This, the higher priesthood, is the knowledge, ordinances, and keys to come into the presence of the Lord in mortality. Because of this rejection, the priesthood was removed from them along with the invitation to behold the glory of the Lord in this life.

This is referred to as “the provocation.”

Alma references it when he wrote:

And now, my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first” (Alma 12: 36).

And Jacob also reference the same principle:

“Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means he should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness” (Jacob 1: 7).

And so this theme is throughout the Book of Mormon. The two primary invitations of the Book of Mormon is to be born again and enter into the rest of the Lord, which is to behold him in the flesh.

We learn that when we reject not coming into the presence of the Lord we are rejecting the priesthood.

The Oath and Covenant of the Priesthood

It is commonly interpreted that the reference to the oath and covenant of the priesthood is the oath and covenant itself. But this isn’t the case. It is only referencing some of the blessings and the pattern that one receives the oath and covenant.

The oath and covenants of the priesthood are the oath and covenants of the temple.

It is the endowment.

And the oath of the Melchizedek priesthood (there is no Aaronic oath) is an oath that God gives both men and women.

Both men and women enter into the oath and covenant and receive it individually.

They are both dressed in the robes of the Holy Priesthood.

They are both ordained and anointed to the same glory and promise.

They are both invited into the presence of the Lord while in the flesh.

Moses is a Pattern of Priesthood.

He first sanctifies himself to receive the Lord first for himself, he passes through the trials necessary to receive the oath of the priesthood from the Father that he will have power to command the elements. He was then prepared to bring others into the Lord’s presence.

And Christ is the great archetype of this priesthood process. He, too, received not a fullness at first, but received priesthood grace for grace and grace to grace. (D&C 93: 12 – 13)

The Savior went through the great condescension of the atonement so that he could bring all of God’s children through the veil.

Condescension and Power

Receiving priesthood is going through the process of condescension. Becoming sanctified so that we receive the revelations of the priesthood sufficient to bring us through the veil.

And by condescending, we receive power. By condescending we go through the same process as Moses. It is the same process of all the holy prophets in scripture.

This is the great principle of the priesthood. Whoever is the greatest will consider themselves the least. They are those that are willing to condescend the lowest. They are those that are willing to suffer anything on behalf of those they love and are called to bless.

Adam and his sons are called to go through a great condescension. They are called to receive priesthood.

They are called to enter into mighty repentance.

They are called to be the least and servant of all.

This is the pattern and nature of a true holder of the priesthood.

John may have captured this principle the best when he said:

“He must increase, but I must decrease” (John 3: 30).

Why Are Men Ordained?

The answer to this question is imbedded in a verse in D&C Section 50 (also another great priesthood section.)

He that is ordained of God and sent forth, the same is appointed to be the greatest, notwithstanding he is the least and the servant of all” (D&C 50: 26).

Men are ordained in the priesthood because they are called to be the least and servant of all.

This is the fundamental principle of the male priesthood.

They are to condescend and be the least. They are servants.

Even the principle of presiding means that they have stewardship to protect and to watch over. It is not an elevated status. It is the opposite – it is the status of a servant.

The ordination itself does not give priesthood. It is only an invitation. It is a calling. Men receive their calling through ordination,  but they receive actual priesthood through the process of the endowment.

And the work of men is to sacrifice and condescend in order to bring their wife, children, and those in their stewardship back into the presence of the Lord.

They provide a veil experience for women.

And women provide veil experiences for men.

Together, their respective priesthoods are perfectly equal in power and authority.

And to understand more fully the eternal balance of men and women, and that one cannot be saved without the other, we must now explore the priesthood of Eve, and her daughters.






Women and the Veil

And there were many whose faith was so exceedingly strong, even before Christ came, who could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of faith, and they were glad” (Ether 12: 19)


Some years ago I had what would be a first of many discussions with sisters in the church about the meaning of veils, particularly how they are used in the temple.

The sister felt that it demeaned her. That it was a sign of servitude. She felt that she was a second-class citizen in the Kingdom.

It was an unfortunate perspective, but I understand why some women would feel this way. Many in the world have used veils as a means to demean women. The Adversary will work to counterfeit, or invert, that which the Lord has set apart as sacred. He will make light look like darkness, and darkness look like light.

And so it is with veils. The Adversary has been successful in convincing many of God’s children that a veil is a sign of marginalization.

Fortunately, the truth of the matter is exactly the opposite.

Veils are partitions that denote holiness. They separate the sacred from the unprepared.

The veil of the Lord partitions the Lord in a state of glory from those that are yet unprepared to be in the same state of glory. The entire purpose of the temple is to teach and give a sequence of covenants to prepared a person to be brought through the veil. It is a process of sanctification.

In the same way that the Lord is veiled in the temple, so is (was) woman. This practice should signal the men to ask the questions:

Which side of this veil is unprepared to be united to the other side?

Why is she partitioned from me?

What must happen to have the veil lifted?


Within The Veil

Two accounts in the Book of Mormon provide insight into the question, which side of this veil is unprepared to be united with the other side?

The first is in Ether 12.

“And there were many whose faith was so exceedingly strong, even before Christ came, who could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of faith, and they were glad” (Ether 12: 19)

The second account comes from the Brother of Jared.

“And because of the knowledge of this man he could not be kept from beholding within the veil; and he saw the finger of Jesus, which, when he saw, he fell with fear; for he knew that it was the finger of the Lord; and he had faith no longer, for he knew, nothing doubting.

Wherefore, having this perfect knowledge of God, he could not be kept from within the veil; therefore he saw Jesus; and he did minister unto him” (Ether 3:19-20).

In both accounts Moroni identifies that which is “within the veil” as that which is holy. Those in Ether 12 could not be kept from within the veil because of their faith. And the Brother of Jared could not be kept from the Savior’s presence, which was “within the veil”.

So, when women veil their faces, are they not clearly “within the veil”?

This denotes the woman as that which is being partitioned and held within the veil because of a state of holiness, or a state of a sacred nature that must be discovered.

We come to the temple to learn who she is, and have her nature and stature unveiled to men (and women).

Just as the Lord is veiled in the temple, and we come to learn the process of sanctification to part that veil and have him revealed to us, so it is with women. We come to learn how to be prepared to be brought into her divine presence, and how to receive the revelation of the divine feminine.


The Revelation of the Tree of Life

Why are women partitioned from men in the temple?

When Nephi was shown his Father’s dream and being given the interpretation, he was given the following knowledge.

The Spirit showed Nephi a tree which was “precious above all”.  And the Spirit asked Nephi, “What desirest thou?”

And Nephi responded that he wanted to know the interpretation of this tree. Then he was shown a sequence. The first thing of this sequence that was revealed to him was the Mother of the Lord.

And it came to pass that I looked and beheld the great city of Jerusalem, and also other cities. And I beheld the city of Nazareth; and in the city of Nazareth I beheld a virgin, and she was exceedingly fair and white.

And it came to pass that I saw the heavens open; and an angel came down and stood before me; and he said unto me: Nephi, what beholdest thou?

And I said unto him: A virgin, most beautiful and fair above all other virgins.

And he said unto me: Knowest thou the condescension of God?

And I said unto him: I know that he loveth his children; nevertheless, I do not know the meaning of all things.

And he said unto me: Behold, the virgin whom thou seest is the mother of the Son of God, after the manner of the flesh” (1 Nephi 11: 13 – 18).

The interpretation of the meaning of the Tree of Life, or, the unveiling of the Tree to those that seek it with all their hearts, will receive the unveiling of the Mother along with the Savior of mankind. For this reason, I believe, Nephi uses the very broad description of the tree as “the love of God”.

The mother is a primary aspect of “the love of God”. She is revealed to us in the same revelation as the Savior is revealed to us in the great unveiling of the tree.

The veil of the temple partitions us from the Tree of Life. As it is parted, we receive the knowledge and revelation of both our Mother and our Redeemer.

We come to the temple to receive the revelation of the Divine Feminine. She is the great mystery. And she is unveiled and revealed to us in our own revelatory endowment, just as Nephi received his own revelatory endowment as recorded in his record.

Just as the Spirit and the Angel reveal to Nephi both the dream and the interpretation of his endowment, so do we receive by revelation, perhaps in stages, the revelation of the divine feminine as we ascend and are sanctified to behold within the veil.

As we are endowed with revelatory knowledge of the Father and the Son, the mother is not witheld from us. Her unveiling is a central part of the temple revelation.

And as all sisters are to consider themselves respectively as Eve, they are veiled from the men until men are sanctified and brought through the veil of the temple, and the great manifestation of the divine feminine is revealed to them.

Only when they become sanctified sufficiently and are prepared to receive more light and truth by coming into the presence of the Lord, is the veil of the woman also revealed and they are then prepared to be in her presence and have the full revelation of her divine nature.

The veil of the temple restores all things into at-one-ment. We become at-one with our Father.

At-one with our Redeemer.

And men and women become at-one with each other with the full revelation of one another’s divinity.

As men receive the revelation of the divine feminine they will be judged as stewards of Her divinity.

Temples and Questions

In the temple we receive the keys of the priesthood “that whereby [w]e may ask and receive” answers to our questions (D&C 124: 95).

The questions we ask are inspired by the ritual and symbolism we participate in the temple.

Symbolism, ritual, allegory, ordinances – all of these things are given to us to inspire us to ask questions that produce revelation. And when we ask the right questions, with the right heart, the Lord is desirous to teach and increase our understanding.

So much, though, is dependent on our asking the right questions, with the right heart.

The more we are faithful to the ritual and symbolism – asking the right questions to increase in light and truth, the more we can learn the great mysteries of eternity.

And we ourselves can be brought to both understand the veil of the woman, and be brought within the veil.



(For more on this topic, I recommend the works of Margaret Barker, to whom I am indebted to opening the hearts and minds of many to the symbolism of the Divine Feminine in the temple.)