Sustain

One of the little details of my life that has proved to be a tremendous blessing is the fact that my dad married my mom when he was almost 40 years old. He was number 6 of 8 children, and so I had elderly grandparents and older-ish aunts and uncles, some of whom had a sincere belief in doctrinal teachings that are no longer openly taught in the LDS church. For all intents and purposes, I was brought up on an early 1900s version of LDS doctrine—something I consider a great blessing in light of the many changes that have been made to the gospel as restored by Joseph Smith over the course of the last 200 years.

One of the things that has changed in the LDS church, just in my lifetime, is the definition of “sustain.” I grew up hearing that the members needed to “sustain” their leaders. In almost every sacrament meeting or conference, the names of members who had been asked to fulfill certain callings were presented to the body of members for a “sustaining” vote. It’s a term I heard frequently.

However, the current definition of “sustain” is something that is very different from what I was taught when I was growing up.

In the October 2014 General Conference, Russell M. Nelson said the following:

Our sustaining of prophets is a personal commitment that we will do our utmost to uphold their prophetic priorities. Our sustaining is an oath-like indication that we recognize their calling as a prophet to be legitimate and binding upon us.

When I heard those words spoken in conference, I remember immediately thinking, “Umm…nope!”

I remember my grandfather explaining what it meant to give a “sustaining vote” to someone. He explained that our sustaining vote was an outward sign of our commitment to help any person in any calling to remain true to the gospel and to the responsibilities of his/her calling. “Upholding their (the prophets’) prophetic priorities” was NOT a given, and we were NOT required to give “an oath-like indication” of their calling being “binding” on us. Actually, by “sustaining,” the average church member was expected to have a correct understanding of the gospel, to live righteously, and to have the gift of the Holy Ghost so that he/she could detect when someone was in transgression—even the President of the church.

Section 107 of the Doctrine & Covenants tells us that the President of the High Priesthood is not incapable of transgression and is, therefore, not outside of correction, or even discipline.

81 There is not any person belonging to the church who is exempt from this council of the church.

82 And inasmuch as a President of the High Priesthood shall transgress, he shall be had in remembrance before the common council of the church, who shall be assisted by twelve counselors of the High Priesthood;

83 And their decision upon his head shall be an end of controversy concerning him.

84 Thus, none shall be exempted from the justice and the laws of God, that all things may be done in order and in solemnity before him, according to truth and righteousness. (D&C 107)

When we sustain, we should have in mind the success of the person in his/her calling. We support them in righteousness. We help them. We love them. And when we believe them to be doing less than the best they could be doing, we attempt to correct them. We try to present new information to persuade them of their wrongdoing. It’s not love to leave a person doing less than their best when we know they could be better. And it is not “sustaining” when a person is left in a position once it can be shown, demonstrably, that that person is in transgression. To do so is detrimental to the person holding the calling and to the body of the church.

Mosiah 4:13

And ye will not have a mind to injure one another, but to live peaceably, and to render to every man according to that which is his due. (Mosiah 4:13)

I love the account of King Benjamin and his people. There are so many golden nuggets of truth in those first few chapters of Mosiah, many of which are found in chapter 4. After successfully persuading his people to repent, King Benjamin lists some of the natural consequences of receiving and retaining a remission of sins, including those found in the verse quoted above.

Before moving on, I’m going to encourage the reader, as always, to define the words of the above verse. I’m not going to provide definitions here, but I highly recommend looking up the 1828 definitions for the underlined words before reading any further.

This verse has been on my mind quite a bit the last couple of days. In fact, this is going to be one of those posts that doesn’t even come close to expressing what has recently been on my mind and heart as a result of a lifetime of experience.

There is something to be said about the peace that comes from knowing that you, truly, do “not have a mind to injure one another.” That knowledge is not as easy to obtain as you might think. To obtain it, one needs to be radically honest, focused on the love and character of God, and willing to endure whatever situations God might put you through to prove you in all things—and I would venture to say that none of those criteria are, actually, very common among humanity, in general.

But that knowledge is priceless for many reasons. Do you realize how difficult it is for most people to actually believe that God does not have a mind to injure them?—that whatever he puts you through is for your benefit? For most people, it is incredibly difficult. It requires a tremendous amount of trust in Him. But once you choose to trust Him, you begin to see that that is exactly the case, that there are others who trust him, too, and that any action on their part which might cause you any hurt is unintentional and simply a part of their own learning process. They also become more easily recognizable compared to those who do have a mind to injure you because you have an increasing understanding of what actually injures you. That belief enables you to live peaceably. It frees you from any offense and engenders kindness, long-suffering, mercy, and forgiveness.

Not having a mind to injure one another is a godly characteristic that can be easily glossed over as one reads Mosiah 4. It is a hallmark characteristic of those who have received and retained a remission of their sins, and I am persuaded that Zion cannot be built by those without it. 

Scriptures, the Spirit, and Stereograms

Back in the 90s, there was a fad that came into existence called “Magic Eye”—computer generated artwork that, at first glance, appeared to be nothing more than abstract patterns of colors across a paper, canvas, or screen. However, the images were designed to be viewed in a certain way, and when they were, the person viewing the artwork would be able to see a clear, crisp, 3-dimensional image emerge from the initial abstraction.

If you tried to focus your eyes directly on the surface of the artwork, as if it was any other typical piece of artwork, you would never see the 3D image. Seeing the 3D image required you to focus your eyes on a point beyond the depth of the surface of the artwork itself. You had to stare “into” the image. You had to intentionally “unfocus” your eyes and try to look at things in a way that initially seemed completely unnatural but that also became much more natural the more often you did.

I can remember these pictures being a source of great frustration for anyone who tried to, and couldn’t, see the 3D image. I also remember the huge sense of realization, accomplishment, and satisfaction that came to those who tried and could. Invariably, those who saw the 3D image would ask to see another one, excited to see if they could do it again. Knowing that there were undiscovered treasures in the artwork, they clamored for more, and more often than not, they were more than happy to try to help others who had not yet figured it out.

Learning about God is a lot like this. It can be a struggle, at first, and you’re probably going to need at least one person to show you something about how to do it. But once you learn something about Him, you can’t help but go back for more. What you “see” is information about him that you can incorporate into yourself.

This information is all around you. God is in and through all things, and when you “focus” your spiritual eyes on things around you, clear “images” of him will jump out at you, enabling you to make his image part of your own.

Reading the scriptures, especially the teachings of Jesus, reveals a wealth of information about God. When we read the scriptures with a desire to find and apply everything we learn about God to ourselves, the Spirit unveils what we seek.

There is so much more than what we naturally see around us. There is great joy to be found in discovering more about God, incorporating everything you discover about him into yourself, and helping others do the same. 

Romans 8

1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

 5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

6 For to be carnally minded is death; but to be spiritually minded is life and peace.

7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

8 So then they that are in the flesh cannot please God.

9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

14 For as many as are led by the Spirit of God, they are the sons of God.

15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

16 The Spirit itself beareth witness with our spirit, that we are the children of God:

17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

22 For we know that the whole creation groaneth and travaileth in pain together until now.

23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

25 But if we hope for that we see not, then do we with patience wait for it.

26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

31 What shall we then say to these things? If God be for us, who can be against us?

32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

33 Who shall lay any thing to the charge of God’s elect? It is God that justifieth.

34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

37 Nay, in all these things we are more than conquerors through him that loved us.

38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,

39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

Strangers and Pilgrims

11 Wherefore, hearken ye together and let me show unto you even my wisdom—the wisdom of him whom ye say is the God of Enoch, and his brethren,

12 Who were separated from the earth, and were received unto myself—a city reserved until a day of righteousness shall come—a day which was sought for by all holy men, and they found it not because of wickedness and abominations;

13 And confessed they were strangers and pilgrims on the earth;

14 But obtained a promise that they should find it and see it in their flesh. (D&C 45)

I quoted another scripture from D&C 45 almost a month ago, but it was this scripture that led me to that section that day.

If I had to guess, it was decades ago when I read these verses and was hit with an overload of interwoven emotions and thoughts—verse 13, in particular. In all of my scripture study, very few scriptures have affected me to the degree those did when I read them. All my life, I have felt like a “stranger” and a “pilgrim,” and when I read those words, I felt an immediate and intense connection to Enoch and the citizens of his translated city.

That “day of righteousness” is really important. Do you know what it is and why Enoch’s city is reserved until that day comes? The Joseph Smith Translation of Genesis 9:16-17 is very helpful:

21 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant, which I made unto thy father Enoch; that, when men should keep all my commandments, Zion should again come on the earth, the city of Enoch which I have caught up unto myself.

22 And this is mine everlasting covenant, that when thy posterity shall embrace the truth, and look upward, then shall Zion look downward, and all the heavens shall shake with gladness, and the earth shall tremble with joy;

23 And the general assembly of the church of the firstborn shall come down out of heaven, and possess the earth, and shall have place until the end come. And this is mine everlasting covenant, which I made with thy father Enoch.

24 And the bow shall be in the cloud, and I will establish my covenant unto thee, which I have made between me and thee, for every living creature of all flesh that shall be upon the earth.

25 And God said unto Noah, This is the token of the covenant which I have established between me and thee; for all flesh that shall be upon the earth.

Lots of good stuff in those verses. Lots of good stuff for strangers and pilgrims to look forward to and to work toward.  

An Invitation to Investigate the Book of Mormon

I posted this to my Facebook page today:

TL;DR: How bad does the world need to get before people will start investigating the Book of Mormon? (This might offend some people. Hopefully, you’re not one of them. ;)  )

The long-winded version:

At the end of February, I decided to make March my "Invitation to Read the Book of Mormon" month. I planned on posting either a verse or a few verses each day. This came after a conversation I had with someone who insisted that, because it was extra-Biblical, the Book of Mormon could not possibly be of God.

I've had more than a few conversations like this, and it always leaves me scratching my head. Surely these people find "good" things outside the covers of the Bible, and anything that is "good" is of God, is it not? We should seek after and think on these things, should we not? (Phillipians 4:8-9)

In those conversations, people will say that they refuse to read the Book of Mormon because it contradicts the Bible––a debatable claim, in my opinion. When I question them further, what I find is that they hold opinions about the Book of Mormon that come from what they have heard about the beliefs of the LDS church. The two are not necessarily the same. Even though it publishes the Book of Mormon, the LDS church's teachings don't always align with what is in the Book of Mormon, and people who might find the Book of Mormon's teachings to be of God should not assume that that would mean becoming a member of the LDS church. This should be obvious to any Protestant. The Reformation was based on the idea that, even though the Bible came through the Catholic church, the public teachings of the Catholic church stood at odds with what was found in the Bible. Protestants were able to separate themselves from the organization specifically because they believed the teachings of the Bible.

I have a strong conviction that any seeming contradictions between the Bible and the Book of Mormon arise from the misunderstandings and misinterpretations of men, which shouldn't be surprising since there are a number of things, in the Bible alone, many Christian denominations can't seem to agree upon.

People will say that the Book of Mormon adds to the word of God. Maybe, but given that Christian denominations can't seem to agree on some things, you would think that they would be more grateful for something that might provide additional understanding and clarification to what they have already. Supposing, for just a moment, that the Book of Mormon is of God, why would you deny, from Him, that gift to you?

For the last seven days, I've posted scriptures from the Book of Mormon that confirm and corroborate the teachings of the Bible, and I will continue to do that through the end of March, but there are more within the Book of Mormon's pages than can be posted daily for a month. If the verses I quote ring true to you, I invite you read the Book of Mormon and to think on it as you do so. If you read it with the same earnestness and sincerity you do when you read the Bible––asking God, all the while, if it is something that is meant to draw you closer to Him––I testify that it will. It is meant to do just that. It testifies of Christ. It informs the humble followers of Christ of the love God has for them and of the promises that He has made to them and that He has every intention of keeping. 

An Eye Single to His Glory

Yesterday, I was listening to scriptures as I drove in the car, and this scripture was read:

For none can have power to bring it to light save it be given him of God; for God wills that it shall be done with an eye single to his glory, or the welfare of the ancient and long dispersed covenant people of the Lord. (Mormon 8:15)

This verse resonates so very deeply in me. In this chapter, Moroni talks about the plates upon which he makes a record and how they are of little worth compared to the great worth of the record itself. Why? Because the record is kept “for the welfare of the ancient and long dispersed covenant people of the Lord.”

Having “an eye single to his glory,” in part, at least, has much to do with “the welfare of the ancient and long dispersed covenant people of the Lord.” Do you know who they are? Do you know what their “welfare” is? Do you have a part in bringing it to pass? Do you know how that happens?

Good questions to ask and, even better, to have answered.

Godhead

The word "godhead" is incorrectly defined by the LDS church, and it was its correct definition that, years ago––when I was trying to understand the nature of God better––proved to be invaluable in disabusing myself of many of the incorrect traditions in the LDS church while simultaneously coming to understand many mysteries of God.

I don’t know what pops into the minds of others when they hear the word “godhead,” but what used to pop into my mind as a consequence of my LDS upbringing was a picture of a presiding council of heavenly beings consisting of the Father, Son, and Holy Ghost—three individuals who were one in purpose. But that’s not what “godhead” means according to Webster’s 1828 dictionary. Instead, “godhead” means: 

1. Godship; deity; divinity; divine nature or essence; applied to the true God, and to heathen deities.
2. A deity in person; a god or goddess.

(The emphasis on "essence" is mine, just because I'm really loving that word this morning. Extra credit for looking up the 1828 definition on that one.)

The Lectures on Faith (and Lecture Fifth, in particular) are trying to describe “godship”—what makes God who he is and why who he is enables us to exercise faith in him. If you read the Lectures through the lens of the King Follett Discourse and other scriptures that make a distinction between the Father, Son, and Holy Ghost and with the incorrect idea that a “godhead” is some presiding council, they make no sense. That’s not to say that there isn’t “individuality” between those beings, the way we would normally consider “individuality.” There is, but not in this context. And that is why the Lectures relate better to passages like Mosiah 15–because those passages are also trying to communicate more about “godship” to us than the process of attaining “godship,” which can only be understood with different definitions for “Father,” “Son,” and “Holy Ghost.”