Category: Come Follow Me Currculum

Collected Thoughts on the Doctrine and Covenants

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I spent most of 2021 writing a series of posts to follow along with the “Come, Follow Me” curriculum for the Doctrine and Covenants.  I had a few reasons for doing this.  First and foremost, I wanted to challenge myself to look more closely at the scriptures, to really read and think about what the Doctrine and Covenants says and the context in which it says it to deepen my personal understanding.  Studying the Joseph Smith Papers resources around the earliest versions of the revelations and then writing about an idea or thought that caught my attention is an approach that helped me do that.  Second, there were several ideas that run through the Doctrine and Covenants that I’ve been musing on for years and wanted to take the time and effort to really collect and organize my thoughts on those topics, such as the endowment of power and the development of temple ritual.  Third, I noticed that there was a surprising dearth of literature about the Doctrine and Covenants compared to the other sections of scriptures (that’s not to say that there isn’t literature about it out there, just not nearly as much available as the Bible or the Book of Mormon), so, for better or worse, I wanted to offer my own contribution to that literature in a format that was freely available and which drew on the scholarly analyses that I have read. The results varied from…

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The Contradictory Commands, Part 1: Isn’t It About … Time?

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One Sunday while I was on my mission, I was asked to teach the Gospel Principles class.  The class was very small (just the missionaries and one part member family we’d been teaching), and the subject was the Fall of Adam and Eve.  I remember this lesson, because I was explaining conditions in the Garden of Eden and the results of the Fall.  The manual summarizes the scriptures and doctrines by stating that: “When Adam and Eve were placed in the Garden of Eden, they were not yet mortal. In this state, ‘they would have had no children’ (2 Nephi 2:23).  There was no death.”[1]  Yet the very next paragraph taught that: “God commanded them to have children. He said, ‘Be fruitful, and multiply, and replenish the earth…’ (Moses 2:28). God told them they could freely eat of every tree in the garden except one, the tree of knowledge of good and evil. Of that tree God said, ‘In the day thou eatest thereof thou shalt surely die.’ (Moses 3:17).”[2]  I did my best to explain these ideas, and one of the people in the class pointed out that these two things seem to contradict one another—In the garden, they couldn’t have children. God commanded them to have children but also commanded them to not do the thing that would allow them to have children—partaking of the fruit of the tree of knowledge of good and evil.  I didn’t have…

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“As we commemorate the birth of Jesus Christ”

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Of all the Christmas carols in the English hymnbook, the one with the longest association with the Church’s hymnals is “Joy to the World.”[1]  It’s probably fitting, then, that the “Come, Follow Me” materials for this week reference it.  The reading material for the week is the document “The Living Christ,” published by the First Presidency and Quorum of the Twelve on 1 January 2000, “as we commemorate the birth of Jesus Christ two millennia ago.”  The document covers the mission of Jesus Christ before, during, and after his mortal life.  In one section, it states that: “We testify that He will someday return to earth. ‘And the glory of the Lord shall be revealed, and all flesh shall see it together’ (Isaiah 40:5). He will rule as King of Kings and reign as Lord of Lords, and every knee shall bend and every tongue shall speak in worship before Him.”[2]  Asides from some nice references to the Biblical texts behind George Frideric Handel and Charles Jennens’s Messiah (which President Gordon B. Hinckley was fond of quoting), this paragraph is brought up in the “Come, Follow Me” manual because it addresses the Second Coming of Jesus Christ: “Christmas is a time both to look back on the day Jesus Christ was born and to look forward to the day He will come again. … It might … be interesting to read, sing, or listen to Christmas hymns that teach about…

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“The long-promised day has come”

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Official Declaration 1 has some supplementary materials included in the Doctrine and Covenants in the form of three excerpts from different addresses where he explained the reasoning for the change.  I’ve often mused on the idea of what would an analogous set of supplementary quotes look like for Official Declaration 2.  At one point, I even created my own insert in my scriptures to fill that function.  Admittedly, the addition of an introduction to the section in 2013 provides the key information, but I enjoy playing with hypotheticals for updates to the scriptures, so what would I include if I were to prepare the additions for the declaration?  And, while I’m sharing in the post, I’d be interested in hearing folks’ thoughts about what they would or would not include and their thoughts about my selections as well. My version would probably look something like this: EXCEPRTS FROM THREE STATEMENTS REGARDING THE PRIESTHOOD REVELATION We have revelations that tell us that the gospel is to go to every nation, kindred, tongue, and people before the Second Coming of the Son of Man. And we have revelations which recite that when the Lord comes he will find those who speak every tongue and are members of every nation and kindred, who will be kings and priests, who will live and reign on earth with him a thousand years. That means, as you know, that people from all nations will have the…

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“All that God has revealed, all that he does now reveal, and … that he will yet reveal”

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A few years ago, President Dieter F. Uchtdorf shared the following thoughts in general priesthood session: Sometimes we think of the Restoration of the gospel as something that is complete, already behind us—Joseph Smith translated the Book of Mormon, he received priesthood keys, the Church was organized. In reality, the Restoration is an ongoing process; we are living in it right now. It includes “all that God has revealed, all that He does now reveal,” and the “many great and important things” that “He will yet reveal.” Brethren, the exciting developments of today are part of that long-foretold period of preparation that will culminate in the glorious Second Coming of our Savior, Jesus Christ.[1] Drawing on the nineth Article of Faith, President Uchtdorf talked about the Restoration of the gospel as an ongoing process, even today.  Since then, the idea of ongoing Restoration has caught on as a paradigm to discuss changes in the Church that result from continuing revelation and changing circumstances in the world. One of the paradoxes of the Restoration of the Gospel that I’ve discussed before is that there are both concepts that the Church has to change and adapt through continuing revelation and that there is a “perfect state” that needs to be restored (and thus must also stay static to maintain that perfect state after it is achieved).  The goal of restoration in general is to return something to a former condition.  Joseph Smith looked…

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“To Whom It May Concern”

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I’ve said it before, and I’ll say it again, that I find it odd that Official Declaration 1, Official Declaration 2, and the Articles of Faith are all crammed into one week while The Family: A Proclamation to the World gets its own week.  I mean, the Articles of Faith alone has two major classic Latter-day Saint books that focus on discussing and extrapolating from the document in great detail, each of which could function as a manual for Sunday School for a year on their own.  Official Declarations 1 and 2 both deal with major topics in Church history.  Official Declaration 2, for example, provides a great opportunity to discuss racism and address the issue.  It’s a lot to merely gloss over in one week, particularly in a year where there really isn’t an overabundance of material to read through. In any case, I’m working on some more substantive posts to cover this week’s topics, but for now, here are some of my major posts relating to the topics of each of the sections we’re discussing in “Come, Follow Me”   Articles of Faith: Fundamental Principles of Mormonism Official Declaration 1: Embracing Jacob’s Sermon Official Declaration 2: All Are Alike Unto God Reconsidering the Curse of Cain Reconsidering the Curse of Ham The Family: A Proclamation to the World: “Come, Follow Me” and The Family: A Proclamation to the World

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“I saw the hosts of the dead”

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President Joseph F. Smith’s Vision of the Redemption of the Dead is one of the most recent documents to be included in our cannon (only followed by Official Declaration 2).  Experienced on 3 October 1918 and recorded shortly thereafter, the vision outlines the underlying theology behind proxy work for the dead that we perform in the temples.  Received against a dramatic backdrop of death, the vision gives hope for all of humankind.  Yet rather than breaking new ground, the document is a capstone of years of theological development in the Church of Jesus Christ of Latter-day Saints.  That doesn’t undercut its significance, however, since its later inclusion in the scriptures canonized those developments for the Church. Received over 100 years ago, this important vision came at a time of wide-spread death and destruction.  WWI was just a month away from its official end, after four years of carnage that resulted in millions of deaths.  Similar to today, a deadly pandemic was raging at that time that would kill tens of millions of people.  Joseph F. Smith himself had experienced loss not long before the vision.  In that year alone, his eldest son, a son-in-law, and a daughter-in-law had all died at young ages.  In addition, as his great-grandson stated: “During his lifetime, President Smith lost his father, his mother, one brother, two sisters, two wives, and thirteen children. He was well acquainted with sorrow and losing loved ones.”[1]  It was…

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“The Word and Will of the Lord”

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There is a story about President David O. McKay where a youth who wasn’t active in the Church flippantly asked him, “When was the last time you talked to God, President McKay?”  President McKay answered in all seriousness that: “It was last week.”  The person who shared the story noted that: “He left everyone wondering what he really meant by that, whether he was praying, talking to God, or whether it was another kind of experience.  But the way it was said, it really left this kid shaken up.”[1] One of the ongoing tensions in the Church of Jesus Christ of Latter-day Saints is reconciling the belief in ongoing revelations with both the number of written revelations produced by Joseph Smith and the lack of similar documents in our canon from later Church leaders.  As noted in the document about the “Martyrdom of Joseph Smith and his Brother Hyrum” that was added to the Doctrine and Covenants in 1844 (now D&C 135), Smith “has brought forth the Book of Mormon … has brought forth the revelations and commandments which compose this book of Doctrine and Covenants, and many other wise documents and instructions for the benefit of the children of men.”[2]  On the other hand, out of the 140 main documents presented in the Doctrine and Covenants, only 2 are revelations or visions from later Church presidents, and 2 are press releases about changes resulting from other Church presidents having revelations.  Even…

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“There is never but one on the earth at a time”

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Polygamy was one of the most divisive and explosive policies that Joseph Smith ever embraced.  In many ways, it was what led to Joseph Smith’s death.  He knew that it would be a cause of contention, both within the Church of Jesus Christ of Latter-day Saints and with those who were not members, and he made some efforts to both conceal the practice and to set up rules to keep it controlled.  Key among the latter was the idea of only one individual serving as the gatekeeper to entering plural marriages.  Yet, polygamy was a confusing and messy practice to early church members from the very start and it was difficult to stick to those rules.  As Amasa Lyman once said about the early attempts to practice plural marriage, “We obeyed the best we knew how, and, no doubt, made many crooked paths in our ignorance.”[1] Joseph Smith’s Presidency During the 1840s, a series of difficult situations may have led Joseph Smith to centralize the authority to perform plural marriages and eternal marriages to the office of church president. First, Benjamin Johnson recalled that in Kirtland, Ohio in the early 1840s, some church members followed a man who “claimed he had revealed to them the celestial law of marriage.” This led to “men and women of previous respectability” engaging “in free love.”[2]  More significantly, the assistant president of the LDS Church and mayor of Nauvoo, John C. Bennett, seduced women in…

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“That they may bear the souls of men”

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My wife is 37 weeks pregnant, and she is ready to be done.  She’s started writing down a list of reasons she doesn’t enjoy pregnancy for me to use in reminding her next time we start thinking about having another child.  She has also assured me that if creating spirit children in the next life involves pregnancy, we’re not going to have a high population on any planets we create. With our family growing and the “Come, Follow Me” texts for this week, Section 132 has been on my mind.  It is both one of the most important and most uncomfortable documents that has been canonized from Latter-day Saint literature.  It is important as the textual basis for the idea that: “Sacred ordinances and covenants available in holy temples make it possible for individuals to return to the presence of God and for families to be united eternally.”[1]  As stated in the revelation: if a man marry him a wife, in the world, and he marry her not by me, nor by <?my?> word; and he covenant with her, So long as he is in the world, and She with him, their covenant and marriage is not of force when they are dead, and when they are out of the world therefore they are not bound by any law when they are out of the world … And again verily I Say unto you, if a man marry a wife by my word which is my law,…

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“This ordinance belongeth to my house”

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Throughout this year, I’ve talked about the development of temple doctrine as a braiding of strands from Joseph Smith’s theology and cosmology.  That continues to be true of the 1840s, when the Latter-day Saints were working on the Nauvoo temple.  Previously, when discussing the House of the Lord in Kirtland, I discussed the idea of beholding the face of God, an endowment of power from on high, preparation for the Second Coming of Jesus the Christ, the Zion project, and some practical functions of the temples (in connection with building Zion).  These threads continued to have a place in the Nauvoo Temple but began to be ritualized and some meanings (such as that of the endowment of power) began to shift.  In addition, priesthood, binding or sealing power, and salvation for the unbaptized deceased were added to the braid of temples by the time that 1842 the epistles we are reading this week (D&C 127-128) were written.  Later, binding or sealing into eternal families and the connected concept of plural marriage would likewise be woven into temple liturgy as well, though those are topics for another day. The endowment of power is, perhaps, the key example of a shift in understanding and ritualization of previous hopes for the temple and priesthood.  Originally, the endowment of power seems to have been considered some sort of blessing from God that would be helpful in missionary work.  In its initial rendition, this endowment seems to have been…

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“Instituted for travelling Elders”

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If you’ve ever asked yourself what exactly is a Seventy, you’re not alone.  In fact, I’d dare to say that the question is one of the more persistent ones throughout Church history.  Based on two brief mentions in the Bible, the idea of the Seventies is laid out in two separate documents in the Doctrine and Covenants and was organized initially in 1835.  Yet, the exact function and role of the Seventies has varied over the years in the Church. The first major mention of the Seventies in our scriptures comes in the 1835 document “On Priesthood” that is now Section 107 in the Doctrine and Covenants.  After discussing the “twelve apostles, or special witnesses of the name of Christ, in all the world,” the document states that: “The seventy are also called to preach the gospel, and to be especial witnesses unto the Gentiles and in all the world. Thus differing from other officers in the church in the duties of their calling: and they form a quorum equal in authority to that of the twelve especial witnesses or apostles, just named.”  It then adds that: “The seventy are to act in the name of the Lord, under the direction of the twelve, or the travelling high council, in building up the church and regulating all the affairs of the same, in all nations: first unto the Gentiles and then to the Jews:—the twelve being sent out, holding the keys, to open the door by the proclamation of the gospel of Jesus Christ; and first unto the Gentiles…

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“All these things shall give thee experience and shall be for thy good”

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For a long time, I underestimated the depth of the trauma experienced by the Latter-day Saints in Missouri and the impact that it had on their psyche.  I think I started to grasp it more when I was researching for an essay about Latter-day Saints and their relationship with the US Government (which was an earlier version of the “The constitution of this Land” post I put up on this site in September).  What they endured was horrific and that left deep scars on the Latter-day Saints.  In the midst of all of this, however, Joseph Smith began to write general epistles to the Church, portions of which were later incorporated into the Doctrine and Covenants as Sections 121, 122, and 123.  Within those epistles, he began to explain a theology of suffering that grappled with what they had endured. The fallout of the 1838 Missouri-Mormon War was terrible (trigger warning that this section of the post may be distressing).  Parley P. Pratt famously recalled how while Church leaders were in prison: We had listened for hours to the obscene jests, the horrid oaths, the dreadful blasphemies and filthy language of our guards … as they recounted to each other their deeds of rapine, murder, robbery, etc., which they had committed among the ‘Mormons’ while at Far West and vicinity. They even boasted of defiling by force wives, daughters and virgins, and of shooting or dashing out the brains of…

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“Adam shall come to visit”

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Charles Darwin’s niece once told her son (the famed British composer Ralph Vaughan Williams) that: “The Bible says that God made the world in six days, Great Uncle Charles thinks it took longer: but we need not worry about it, for it is equally wonderful either way.”[1]  While it is wonderful either way, since the early 20th century, what scientists have come to understand through their studies of evolution has become increasingly important to people to discuss in terms of understanding religion and creation.  Literal readings of the Bible and the histories presented in Genesis underly the idea that organic evolution is not compatible with Judeo-Christianity.  And, for better or worse, a literal understanding of Biblical narratives is a part of the Latter-day Saint tradition, influencing the translations and revelations that Joseph Smith produced.  Yet, as the best understanding of the process by which life as we know it was created based on the evidence found in the world around us, evolution is difficult to dismiss.  The doctrine of the Church of Jesus Christ of Latter-day Saints has both features that help with the acceptance of evolution and concepts that make it difficult to embrace the scientific theory—perhaps most notably the concept of a literal Adam. In an 1838 editorial written as a series of questions and answers with Joseph Smith, the Prophet remarked that: “We are the only people under heaven” that believe the Bible, adding that Latter-day Saints…

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“They saw the Lord”

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What does Jesus look like?  It’s a question that we can only guess the answer to or speculate about, but one that does come up in a religion that embraces using artistic depictions of members of the Godhead.  In general, the scriptures fail to describe his physical appearance in any detail.  Joseph Smith documented several visions where he described seeing Jesus and God the Father, though nothing definitive about their appearances comes from the documents on the subject.  History and archeology give us some clues, all of which are interesting to explore.  At the end of the day, however, we do not really know what Jesus looks like. Several visions are recorded by Joseph Smith, including the dramatic appearance in the Kirtland Temple recorded in Section 110.  Contemporary, first-hand accounts of the 1820s First Vision include the appearance of Jesus, though little in the ways of details.  In 1832, Joseph Smith wrote that he saw “a piller of fire light above the brightness of the sun at noon day” and that “the <?Lord?> opened the heavens upon me and I saw the Lord.”[1]  In 1835, he gave little more detail, only noting that “a personage appeard in the midst, of this pillar of flame … another personage soon appeard like unto the first.”[2]  The 1838/39 account that is canonized in the Pearl of Great Price today describes them as “two personages (whose brightness and glory defy all description) standing above me in the air.”[3]  In 1842, he made…

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“To ordain and set in order all the other officers of the church”

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Section 107 has one of the more complicated histories out of the documents presented in the Doctrine and Covenants.  It is not a single revelation, but rather a few that were compiled together and expanded in significant ways, with the individual portions reflecting their original context and some of the later context of the time in which it was combined into the document we experience today.  It is, as Richard Lyman Bushman put it, “it is best understood as an archeological site, containing layers of organizational forms, each layer created for a purpose at one time and then overlaid by other forms established for other purposes later.”[1]  It is, in many ways, a capstone document in the Doctrine and Covenants meant to provide structure and organization to the Church.  And, in providing some of that structure, Section 107 helped laid the foundation for the institution of the Church to function and thrive in enduring ways past Joseph Smith. There are several sections in the Doctrine and Covenants that effectively functioned as the handbook of the Church at the time they were developed.  As some of the most prominent among them, we have the following: Section 20 (Articles and Covenants) D&C 42 (the Law) D&C 84 (On Priesthood) D&C 86 (On Priesthood) D&C 88 D&C 102 (Minutes of the organization of the High Council of the church of Christ of Latter Day Saints) D&C 107 (On Priesthood) Most of these sections were…

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“I the Lord have suffered the affliction to come upon them”

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During an episode of the popular British Sci-Fi show, Doctor Who, the titular character confronts a woman who has engaged in a series of witch hunts in seventeenth century Britain.  The witch hunter explains her view that she is required to: “Kill the witches, defeat Satan.  As King James has written in his new Bible, thou shalt not suffer a witch to live.”  To this, the Doctor responds: “In the Old Testament.  There’s a twist in the sequel: Love thy neighbour.” This conversation plays into a standard caricature of the God of the Hebrew Bible being a fierce, punishing God and the God of the New Testament being a loving, compassionate God.  Yet, that view fails to capture the complexity of God’s personality.  When I was teaching Gospel Doctrine a few years back and we were in the Pentateuch, a brother in the ward made a similar contrast to the Doctor, stating that the Law of Moses was all about rules and punishment, while the Christian religion was all about love.  To make his point, he contrasted the general Law of Moses with Jesus’s statement that: “Thou shalt love the Lord they God with all thy heart, and with all thy soul, and with all thy mind.  This is the first and great commandment.  And the second is like unto it, Thou shalt love thy neighbour as thyself.  On these two commandments hang all the law and the prophets.”[1]  Afterwards,…

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“The constitution of this Land”

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The attitude of Latter-day Saints towards the United States government has historically been paradoxical.  As Dale Morgan wrote: “The Mormons had a profound respect for government and governmental forms, but disrespect for and outright distrust of ‘the damned rascals who administer the government.’”[1]  Church leaders have encouraged beliefs that inculcate support for governments, yet we also have a history of conflict with the government in the US.  In addition, there are some Mormon doctrines that deemphasize the need for government that are held in tension with pro-government beliefs.  This tension was manifested in nineteenth century Utah’s conflicts with the United States.  It has also surfaced more recently in the worldview of individuals such as Ezra Taft Benson and Cliven Bundy.  At its core, this paradox is rooted in the conflict born of a people who believe that the Constitution of the United States of America is inspired of God suffering from intolerance and corruption in the United States of America. The Prophet Joseph Smith believed that governmental forms should be respected, especially the Constitution of the United States of America.  An 1835 summary of belief that was included in the Doctrine of Covenants (Section 134) outlined the basic attitude of Latter-day Saints towards governments by stating that: “We believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments.”[2]  In…

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“Concerning the building of mine house”

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The temples of the early Latter Day Saint movement were a place where several strands of Joseph Smith’s theology and doctrine were braided together.  In the summer of 1833 (in the revelations we are studying this week for “Come, Follow Me”), we can see that braiding happening.  Referencing some major topics we’ve already discussed this year, we can see the idea of beholding the face of God, an endowment of power from on high, preparation for the Second Coming of Jesus the Christ, the Zion project, and some practical functions of the temples (in connection with building Zion).  Each of these had become a component of how the House of the Lord in Kirtland and Zion were meant to operate. The endowment of power from on high was one area of particular concern to the early Saints.  They had been promised in early 1831 that when they relocated to Kirtland, Ohio, they would be blessed with the law and an endowment of power akin to the one that the early Christians received on the day of Pentecost.[1]  The law was given in a series of revelations that spring, but the endowment of power proved more elusive.  Ordination to the high priesthood at a conference in 1831 and the meetings of the School of the Prophets functioned as earlier endowments of power, but the Saints continued to look forward to the construction of the House of the Lord as a place…

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“That you may understand and know”

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“The world is changed. … Much that once was is lost, for none now live who remember it. … And some things that should not have been forgotten were lost.  History became legend.  Legend became myth.  And for two and a half thousand years, the [true Gospel] passed out of all knowledge.  Until, when chance came, it ensnared another bearer.” While not the same, the overall character of the opening monologue for Peter Jackson’s Lord of the Rings is compatible with the Latter-day Saint view of the Great Apostasy.  It was, after all, a time of loss and change.  As B. H. Roberts summarized: “The time came when through a combination of circumstances—through the bitter and relentless persecutions which came upon the early Christians, both from the heathens and from the Jews, by which persecution, continuing through three long centuries, the servants of God were slain,” leading to a time when individuals did “engraft upon the Gospel of Jesus Christ heathen notions of God, and accepted part of the heathen mythology and blended this with fragments of Christian truth still held by them, until the plain and simple Gospel, as delivered to the people by Jesus and the Apostles, lost all semblance of its former self.”[1]  As a result, “nothing remained but fragments of the gospel; here a doctrine and there a principle, like single stones fallen and rolled away from the ruined wall; but no one able to tell…

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“A word of wisdom for the benefit of the Saints”

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One of the paradoxes about the Word of Wisdom is that the name (drawn from the opening line of the text from the 27 February 1833 revelation) indicates that it is good advice while it’s treated as a commandment in the Church today.  I’ve discussed this in detail in the past, so I’ll leave the full subject to that treatment as well as the historians of the Joseph Smith Papers Project, but the short version is that it’s not clear when the revelation became a commandment for members of the Church.  It may have been intended as a commandment all along, it may have been accepted as a commandment by Church membership in general conference in the past, or it may have become a commandment at the time it began to be enforced as part of temple recommend interviews. The interesting part of the history is that all three of these versions of commandment-ification are rooted in the others.  The Word of Wisdom began to be enforced during the early 20th century because Church leaders believed that it had become a commandment in the time of President Brigham Young, mostly pointing to a vote at a conference in 1851.[1]  That vote was used to legitimize the belief that the Word of Wisdom had been declared to be in force as a commandment to Latter-day Saints as it became a requirement for temple recommends in the early 20th century.  Yet, when…

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“This is the light of Christ“

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As one of Joseph Smith’s largest revelations, Doctrine and Covenants, Section 88 (or, as Joseph Smith called it, “the Olieve leaf which we have plucked from the tree of Paradise”) has a lot of different talking points.  As historian Richard Lyman Bushman wrote: “Nothing in nineteenth-century literature resembles it.  … The ‘Olive Leaf’ runs from the cosmological to the practical, from a description of angels blowing their trumpets to instructions for starting a school.  Yet the pieces blend together into a cohesive compound of cosmology and eschatology united by the attempt to link the quotidian world of the now to the world beyond.”[1]  The majority of this Olive Leaf revelation was recorded on 27-28 December 1832, with the end section being recorded as a separate revelation on 3 January 1833 that became so closely associated with the December revelation that they were eventually combined into one document.  Among the topics that moved beyond the mundane world of the now is a metaphysical discussion towards the beginning of the December revelation about Jesus the Christ and light. This portion that discusses Jesus and light has given rise to the idea of an interesting entity in Latter-day Saint through—the light of Christ or Spirit of Christ.  The revelation states that: “I now send upon you another comfortor, even upon you my friends; that it may abide in your hearts, even the holy spirit of promise.  … This comfortor is the promise which I give unto…

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“These two Priesthoods”

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Words can be a bit slippery, particularly when we use them in different ways over time.  Take, for example, the use of the word “ordinance” in the Church.  In its most basic sense, an ordinance is an authoritative order; a decree or a piece of legislation (think of a city ordinance).  It seems very possible that many of the time when the word occurs in the Doctrine and Covenants, the word is used in this manner, referring to the laws or decrees of God.  On other occasions, the term may be used as an appointment or commission (in what is now an archaic use of the word).  In the Church today, however, it is generally used to refer to religious rites like baptism, confirmation, endowment, etc.  Hence, it becomes tricky when interpreting statements like the one in the important 22-23 September 1832 revelation (now Doctrine and Covenants, Section 84) that “in the ordinences thereof the power of Godliness is manifest and without the ordinences thereof, and the authority of the Priesthood, the power of Godliness is not manifest,” whether ordinances refers to the laws of the Gospel, an appointment as a result of priesthood ordination, or the sacred rites of the Gospel.[1]  Gratefully, at least there isn’t much confusion about whether ordnances is the intended use in the Church when the term ordinance is used. Priesthood is another word that is a bit difficult to pin down.  While we know it generally refers to…

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“This is Elias”

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In both the Vision studied recently (D&C 76) and the first revelation studied this week (D&C 77) there is a mysterious figure referenced as Elias.  Throughout the remainder of his ministry, Joseph Smith would use this name-title to refer to individuals who served as forerunners with preparatory or restorative responsibilities.  But, at times, it also seemed as though he had a specific individual in mind, possibly drawing on references to the name Elias used in the King James Version of the New Testament.  Who was this person?  How did Joseph Smith understand his role? The revelation now known as D&C 77 was recorded in March 1832.  As Joseph Smith worked on his New Translation of the New Testament, he came to the Revelation of St. John the Divine and dictated a series of questions and answers to explain some of the symbolism in that book.  On two occasions, the text refers to Elias.  In answering the question, “What are we to understand by the angels ascending from the east Rev 7. Chap. & 2 verse?”, the text responds: “We are to understand that the angel ascended from the east is he to whom is given the seal of the living God over the tweleve tribes of Israel … this is the Elias which was to come to gether to gether the tribes of Israel and restore all things.”[1]  In answering the question, “What are we to understand by the little book which was eaten by John as mentioned in the 10th. Chapt. of Rev“,…

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“Bodies Terestrial and not bodies Celestial”

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As I was working on my previous post, I had a thought I wanted to explore, but not enough space there: If we believe in eternal progression but also want to argue that there are limits to upward mobility in the eternities, we run into the question—why?  Why wouldn’t it be possible to continue repenting and progressing after resurrection and judgement?  While there’s a lot of potential answers (God said so, lower motivation to work on things in this life, etc.), one of the more interesting answers from Church leaders caught my attention as something to ponder.  That answer was that the bodies we are resurrected with determine the level of glory in which we can dwell. During his efforts to state that God doesn’t believe in opportunities for second chances in the afterlife, Elder Bruce R. McConkie taught that: The true doctrine is that all men will be resurrected, but they will come forth in the resurrection with different kinds of bodies—some celestial, others terrestrial, others telestial, and some with bodies incapable of standing any degree of glory. The body we receive in the resurrection determines the glory we receive in the kingdoms that are prepared.[1] Thus, according to him, the type of body you receive at resurrection determines which kingdom you’re locked into forever. In teaching this doctrine, McConkie draws on the language of Paul in 1 Corinthians 15.  In that epistle, Paul discusses the resurrection and states…

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“They cannot come worlds without end”

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One of the methods that paleontologists use to understand the age of a fossil in relation to other fossils at a site is by looking at layers, or strata.  The basic idea is that layers build up over time, with organisms becoming part of the sediment layers as the organisms die and get buried while the sediments continue to build up, then become fossilized over time.  Since layers build upwards, older layers will generally be found lower in the strata levels, with the newer layers being superimposed on top.  Thus, each layer provides a snapshot of what was living (and dying) at a given time period, with fossils found deeper in the layers coming from earlier periods and fossils found higher in the layers coming from more recent eras.[1]  A question that become important in interpreting Joseph Smith’s revelations is whether we can approach studying the ideas presented in them in a similar way—with each revelation functioning as a fossilized snapshot of a dynamic and evolving theology—or whether every revelation should be treated as an individual presentation of a unified, unchanging theology. A doctrinal debate in the Church that is heavily impacted by which route you take in interpreting Joseph Smith’s revelations is the idea of progression from kingdom to kingdom in the afterlife.  In other words, after resurrection and judgement, can individuals who were assigned to the Telestial Kingdom continue to progress and repent to the point that they…

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“Exhortation to the churches”

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It can be easy at times, when studying the early history of the Church through the lens of the Doctrine and Covenants, to forget that there was a whole life and existence in the Church outside of the main gathering places in Ohio and Missouri.  We spend so much time following Joseph Smith and his companions that the lives of those not immediately around him can fall by the wayside.  Even when studying later periods, it can be easy to forget that there were times during the mid-1800s that the majority of Church members actually lived in Britain rather than the US.  Not that focusing on the Doctrine and Covenants in this way is bad (they are scriptures after all), but at the point in the Doctrine and Covenants where we’re at, we do catch glimpses and reminders that the Church was larger than its headquarters and that the branches outside of those areas needed tending to stay aligned with what was happening at the focal points. A few examples stand out from the revelations we’ve been studying these past few weeks.  When Joseph Smith, Oliver Cowdery, and Sidney Rigdon were commanded to travel to Cincinnati in an August 12, 1831 revelation (D&C 61), they were told to “lift up their voices unto god against that People,” then “from thence let them Journy for the congregations of their brethren for their labours even now are wanted more abundantly among them then among the…

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