As we talked about before, Denver Snuffer mentioned in his outline of how to preserve the Restoration that a new temple would need to be built:

“Heaven will look for a temple in Zion to accurately reflect the pattern of heaven. When they see it has been built, they will come to embrace its builders and kiss their necks (Moses 7:63). They will only come when we are their sons and daughters, fully restored to the Family of God, united with them in belief, covenant, knowledge, and filled with the glory of God, which is intelligence.” p. 144.

“There is nothing special about us, but there can be. We do not need hundreds of temples, but will need one to which Christ can come. We will not need to perform endless work for the dead until first there has been a covenant made by God with us. We must be first connected to the fathers in heaven. Only then can we do something to liberate the dead.” pp. 526-527.

Much is said about the revelation in D&C 85 about the one “mighty and strong,” (which we believe could be referring to Christ Himself) but not much is mentioned about Joseph Smith’s inclusion of a reference to Ezra. The pertinent part of the revelation reads:

And it shall come to pass that I, the Lord God, will send one mighty and strong, holding the scepter of power in his hand, clothed with light for a covering, whose mouth shall utter words, eternal words; while his bowels shall be a fountain of truth, to set in order the house of God, and to arrange by lot the inheritances of the saints whose names are found, and the names of their fathers, and of their children, enrolled in the book of the law of God; While that man, who was called of God and appointed, that putteth forth his hand to steady the ark of God, shall fall by the shaft of death, like as a tree that is smitten by the vivid shaft of lightning. And all they who are not found written in the book of remembrance shall find none inheritance in that day, but they shall be cut asunder, and their portion shall be appointed them among unbelievers, where are wailing and gnashing of teeth. These things I say not of myself; therefore, as the Lord speaketh, he will also fulfil. And they who are of the High Priesthood, whose names are not found written in the book of the law, or that are found to have apostatized, or to have been cut off from the church, as well as the lesser priesthood, or the members, in that day shall not find an inheritance among the saints of the Most High; Therefore, it shall be done unto them as unto the children of the priest, as will be found recorded in the second chapter and sixty-first and second verses of Ezra. (D&C 85:7-12).

In ancient times, citing a simple reference often served as a means by which to call to mind a host of related ideas from the setting and context of the quote that was briefly stated (see Jesus’ use of the first verse of Psalms 22 to call to mind the fulfillment of verses 7-8 and the rest of the Psalm while hanging on the cross — Mark 15:34).

Could Joseph Smith’s reference to Ezra 2:61-62 be using a similar technique to bring to mind a relevant storyline for when his prophecy was going to be fulfilled? Included below is the full story of the time when the Jews returned from Babylon to Jerusalem to rebuild the temple, but were halted by opposition:

Ezra 2:61 – Ezra 5:1

¶And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name: These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood. And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim.

¶The whole congregation together was forty and two thousand three hundred and threescore, Beside their servants and their maids, of whom there were seven thousand three hundred thirty and seven: and there were among them two hundred singing men and singing women. Their horses were seven hundred thirty and six; their mules, two hundred forty and five; Their camels, four hundred thirty and five; their asses, six thousand seven hundred and twenty.

¶And some of the chief of the fathers, when they came to the house of the Lord which is at Jerusalem, offered freely for the house of God to set it up in his place: They gave after their ability unto the treasure of the work threescore and one thousand drams of gold, and five thousand pound of silver, and one hundred priests’ garments. So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinims, dwelt in their cities, and all Israel in their cities. And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God. And they set the altar upon his bases; for fear was upon them because of the people of those countries: and they offered burnt offerings thereon unto the Lord, even burnt offerings morning and evening. They kept also the feast of tabernacles, as it is written, and offered the daily burnt offerings by number, according to the custom, as the duty of every day required; And afterward offered the continual burnt offering, both of the new moons, and of all the set feasts of the Lord that were consecrated, and of every one that willingly offered a freewill offering unto the Lord. From the first day of the seventh month began they to offer burnt offerings unto the Lord. But the foundation of the temple of the Lord was not yet laid. They gave money also unto the masons, and to the carpenters; and meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar trees from Lebanon to the sea of Joppa, according to the grant that they had of Cyrus king of Persia.

¶Now in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the Lord. Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of God: the sons of Henadad, with their sons and their brethren the Levites. And when the builders laid the foundation of the temple of the Lord, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the Lord, after the ordinance of David king of Israel. And they sang together by course in praising and giving thanks unto the Lord; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the Lord, because the foundation of the house of the Lord was laid. But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy: So that the people could not discern the noise of the shout of joy from the noise of the weeping of the people: for the people shouted with a loud shout, and the noise was heard afar off. Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto him since the days of Esar-haddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as king Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, And hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia. And in the reign of Ahasuerus, in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem.

¶And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue. Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort: Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites, And the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest that are on this side the river, and at such a time.

¶This is the copy of the letter that they sent unto him, even unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time. Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations. Be it known now unto the king, that, if this city be builded, and the walls set up again, then will they not pay toll, tribute, and custom, and so thou shalt endamage the revenue of the kings. Now because we have maintenance from the king’s palace, and it was not meet for us to see the king’s dishonour, therefore have we sent and certified the king; That search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time: for which cause was this city destroyed. We certify the king that, if this city be builded again, and the walls thereof set up, by this means thou shalt have no portion on this side the river.

Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and unto the rest beyond the river, Peace, and at such a time. The letter which ye sent unto us hath been plainly read before me. And I commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein. There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river; and toll, tribute, and custom, was paid unto them. Give ye now commandment to cause these men to cease, and that this city be not builded, until another commandment shall be given from me. Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings?

¶Now when the copy of king Artaxerxes’ letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease by force and power. Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia. Then the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel, even unto them.

The prophet Haggai declared the Lord’s response to the situation.

Haggai (words of the Lord in bold italics)

In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the Lord by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying, Thus speaketh the Lord of hosts, saying, This people say, The time is not come, the time that the Lord’s house should be built. Then came the word of the Lord by Haggai the prophet, saying, Is it time for you, O ye, to dwell in your ceiled houses, and this house lie waste? Now therefore thus saith the Lord of hosts; Consider your ways. Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.

¶Thus saith the Lord of hosts; Consider your ways. Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the Lord. Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith the Lord of hosts. Because of mine house that is waste, and ye run every man unto his own house. Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit. And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands.

¶Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the prophet, as the Lord their God had sent him, and the people did fear before the Lord. Then spake Haggai the Lord’s messenger in the Lord’s message unto the people, saying, I am with you, saith the Lord. And the Lord stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the Lord of hosts, their God, In the four and twentieth day of the sixth month, in the second year of Darius the king.

In the seventh month, in the one and twentieth day of the month, came the word of the Lord by the prophet Haggai, saying, Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying, Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing? Yet now be strong, O Zerubbabel, saith the Lord; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the Lord, and work: for I am with you, saith the Lord of hosts: According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not. For thus saith the Lord of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts. The silver is mine, and the gold is mine, saith the Lord of hosts. The glory of this latter house shall be greater than of the former, saith the Lord of hosts: and in this place will I give peace, saith the Lord of hosts.

¶In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the Lord by Haggai the prophet, saying, Thus saith the Lord of hosts; Ask now the priests concerning the law, saying, If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. Then answered Haggai, and said, So is this people, and so is this nation before me, saith the Lord; and so is every work of their hands; and that which they offer there is unclean. And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the Lord: Since those days were, when one came to an heap of twenty measures, there were but ten: when one came to the pressfat for to draw out fifty vessels out of the press, there were but twenty. I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye turned not to me, saith the LordConsider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the Lord’s temple was laid, consider it. Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless you.

¶And again the word of the Lord came unto Haggai in the four and twentieth day of the month, saying, Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts.

Part of Haggai’s prophecy could have been fulfilled when Jesus accepted the temple of Zerubbabel (later called the temple of Herod) as his house.

And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; And would not suffer that any man should carry any vessel through the temple. And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. (Mark 11:17).

When Moses said to reject prophets who speak falsely in the name of the Lord when their prophecies don’t come to pass, the reverse is also implied: that a true prophet with a message from the Lord will have prophecies that do come to pass.

When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him. (Deuteronomy 18:22).

Sometimes pieces of their prophecies come to pass while other parts refer to more future events (see 3 Nephi 15:6), and sometimes they are fulfilled more than once in a crescendo of relevance to the words spoken, kind of like themes. In the case of Haggai, the Lord accepted the house spoken of, as well as caused a great earthquake at his death, “Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts.” Despite this prophecy having end of days language, these facts about Jesus’ mortal ministry time period could already lend credibility to the idea that Haggai was a legitimate prophet. The question remains, do we face similar circumstances today, and do the principles involved in these scriptures apply when a current temple fund is suggested, and opposition is mounted, including cries that the poor will not be supported if a temple fund is established? According to the Lord in Haggai’s prophecy, the Jews of that day faced poverty because they were slow to build a temple. Modern-day revelation says:

Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices by the sons of Levi, and for your oracles in your most holy places wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house, which my people are always commanded to build unto my holy name(D&C 124:39, emphasis added).

Based on this modern-day declaration, Denver Snuffer added, “God’s people are always required to build a temple. Therefore, there needs to be preparation for the coming commandment” (Denver Snuffer, Temple Fund Website).

Donations to the current temple fund effort can be made at thetemplefund.net.

No, it’s not BYU, that is named after a man (see 3 Nephi 27:8). And, the temple is only a symbol of it. It’s not a temple made with hands. It’s the Holy Ghost:

Therefore it is given to abide in you; the record of heaven; the Comforter; the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, which maketh alive all things; that which knoweth all things, and hath all power according to wisdom, mercy, truth, justice, and judgment. Moses 6:61.

The university metaphor is fitting. “Undergraduate” work in the gospel is done by distance learning via the Holy Ghost.

“Graduate” work in the gospel is done in person with the Lord Jesus Christ as your mentor.

Both gates to matriculation are baptism, only the keeper of the gate for graduate studies is the Lord alone (2 Nephi 9:41). Even if you have many re-baptisms after your first baptism to mark major milestones in your “study,” the “second” baptism (see Lectures of Repentance, lecture 14) is being born again as sons and daughters of Christ through the Second Comforter (see 3 Nephi 11:37-38, esp. v. 38).

These are quotes from Denver Snuffer’s book “Preserving the Restoration” and are used by permission. The arrangement does not necessarily reflect the views of the author. We hate to think of anything being divorced from context, but to an audience that has hopefully already read the book, we think this will be a useful reference. Some of the comments on a particular category were located here and there and it’s nice to have the points all in one spot. Certainly reading the book first is important for the backdrop of context, but we included a lot of the reference material intended for each point.

 

Basis

D&C 63:9-10; meaning God determines when a ‘sign’ will be given. He determined an earthquake would accompany my talk in Ephraim, Utah, rain would fall while I spoke in the drought-afflicted communities of Las Vegas, Nevada, and St. George, Utah, and record rainfall and a flood would happen at the final venue in Phoenix as signs.” p. 127, fn. 307.

“When the Lord first spoke to me, He expounded the scriptures.” p. 299.

“Faith in Him comes by hearing the word of God, delivered as He authorizes, by whomever He chooses to deliver it. If we receive God’s word preached by someone He sends, then we can have faith in the Son of God. We can receive Him. But if we harden our heart, blind our mind and refuse to receive what He offers us today, then we do not and cannot have faith in Him. We fall short of the faith required by His sons and daughters. This has always been the test. This will always be the test. I have been sent and God is proving you. Joseph Smith testified to these things and I am now a second witness. Therefore two proclaim the same doctrine.” p. 329.

“Society covets position, rank and authority. Christ held no such things. He came ‘beneath all things’ and therefore society had no regard for His authority. He was a renegade, an outsider, easy to dismiss. His society said, in effect, ‘You are too risky to believe.’ Like others sent before, I am now sent to declare faith in Christ. I am His witness in this day, sent by Him. I would not blame you for thinking I only want attention. That is not true, but it is the obvious accusation. If what I declare to you is truth and light, how you respond is important. I ask for your sake to not falsely accuse me. You do not need to like me. But if what I teach is the truth, you need to respond to it. That is between you and God, not you and me.” p. 333.

“Please heed the scriptures, the words of Joseph, and believe that Christ is approachable. I am a witness of that. His work and glory culminates in our redemption. He came, suffered, lived, and died all to lift this creation. Trust that. Receive Him. It may start slowly, small, and distant. Act and it will grow. We will never wind up in the company of Gods and angels if we are unwilling to have faith in the first things given. Ask. Then go and do as He responds. Hearken to the word of the Lord. He will not leave you comfortless, but He will come and take up His abode with you. The idea that this is only to happen ‘in your heart’ is an old sectarian notion, and is false.” p. 348.

“God came as a weak thing in this world. The only invitation you will receive will come through another weak man, speaking in weakness, trying to persuade. It does not matter how earnest I am, because I know my standing before God. What matters is your willingness to be persuaded. I simply put the case as the Lord has put it to me, in the hope that what He has to offer, and what He asked I say to you will get through to your heart. Your relationship and your accountability are not to me, but to Him. Therefore, be persuaded, for your own sake.” p. 381.

 

General Outline

“God’s house is a house of order. He does it according to patterns. It is not God’s purpose to abandon the restoration, but it is His purpose to preserve it, which at this moment is in terrible jeopardy. The restoration must be rescued and preserved. Those who cannot detect the terrible changes it has undergone and is now undergoing, are blind indeed. Shall God forget the work He began with Joseph Smith? Shall the downward course be permitted without Him raising His hand to save it? Or should a kind and merciful God give us a chance to preserve it, with His assistance, if we choose to act? There are many willing to act. We only need some indication from God of how to do so. Thankfully, the pattern was given through Joseph Smith.” p. 502.

 

Baptisms

“Baptism has always been required from the days of Adam until the present. Baptism is always the sign of acceptance of what God is doing in each generation. If He acted again now (and He is), then we need to recognize it by responding. Baptism is a mandatory sign of penitence and turning to face God, and then walking in a new path. It began in the days of Adam and it will continue through the end of the millennium. Whenever there are people of faith on earth, they have always been invited to perform the ordinance of baptism as a sign of their faith.” pp. 502-503.

“Christ gave instructions for baptism. This is in 3 Nephi 11:19-21. [3 Nephi 11:19-21.] Because it is not required to confer this authority, Christ did not touch them. He only said to them, ‘I give you power to baptize.’ Although the record is incomplete, these disciples in all likelihood had been ordained previously. But Christ was renewing His church. All that was needed to obtain the power to baptize was (and is) for Christ to tell you it is given.” p. 506.

“Christ continues His instruction in 3 Nephi 11:22: [3 Nephi 11:22-23]. This living ordinance should be performed in living water, if possible. Connect with God by using the things He provides. [3 Nephi 11:23-25]. When someone has received power to baptize directly from heaven, the words should be as Christ commanded: ‘Having authority given me of Jesus Christ…’ [3 Nephi 11:26-28]. I tell you in the name of the Lord that He renews this commandment. He expects us to follow His pattern and obey this to receive a remission of sins. [3 Nephi 11:28-30]. Do not fight or quarrel, but invite and persuade. The Lord’s parable foretells that most who are invited will refuse to come to the wedding feast. He will judge between them and us. There is no need to harbor ill will and to fight with people. Any who want to be baptized should be. If you have this power given by Christ and anyone comes to be baptized, do not refuse them. Freely give what has been received from God. Never charge to perform an ordinance. The ordinance is between them and God. They need it performed for them by someone God has asked to do it. We must rise up to become the people God asks and empowers. Before baptism, teach the Doctrine of Christ. Christ explained His Doctrine immediately following His instruction on baptism. [3 Nephi 11:31-41].” pp. 515-518.

“A record needs to be kept of the names of those baptized. Only names. Therefore, after you have power to baptize, and have taught the Doctrine of Christ and a person has repented, baptize them.” p. 521.

 

Receiving the Holy Ghost and The Laying on of Hands for the Gift of the Holy Ghost

“All that was needed to obtain the power to baptize was (and is) for Christ to tell you it is given. This is in contrast to the power given by Christ to lay on hands for the Holy Ghost. For power to do that, Christ must touch a man. Later in the record, when Christ actually gives power to give the Holy Ghost, the account stresses Him touching them: [3 Nephi 18:36-37]. (Emphasis added.) The promise to show ‘hereafter’ was written by Moroni: [Moroni 2:2]. [Laying on hands for the Holy Ghost is an ordinance belonging to an ‘apostle’ or witness to whom Christ has ministered (Acts 1:22; see also Oliver Cowdery’s February 1835 charge to the twelve found at DHC 2:192-198,) and empowered.] In our dispensation the laying on of hands for the gift of the Holy Ghost was likewise an ordinance to be performed by an ‘apostle’ upon whom Christ laid hands: [D&C 20:38, 41]. [When the revelation was given, the elders of the church called themselves ‘apostles’ of Jesus Christ. That practice changed when a quorum of twelve was organized. The quorum of twelve were chosen by the Three Witnesses and ordained to their office by them. Oliver Cowdery’s charge cautioned them it was necessary to have Christ lay hands on them to complete their ordination. LDS practice does not limit the laying on of hands to those whom Christ has touched, resulting in many Latter-day Saints struggling with whether they have ever been baptized by fire and the Holy Ghost.]” pp. 506-508.

“The Doctrine of Christ is connected to the ordinance of baptism. Once baptized, we can receive the Father’s testimony of His Son by the power of the Holy Ghost. It comes as a result of baptism. If Christ lays hands on any of us, then we can also confer the Holy Ghost by the laying on of hands. Even in the absence of such an ordained man, the Holy Ghost is given according to the Doctrine of Christ to any who repent and are baptized following His direction.” p. 517.

 

Recording Baptisms

“There is coming distress. Those who believe Christ’s doctrine will need the required baptism to survive the judgments to come. This is the only way to face Him when He comes again. A record needs to be kept of the names of those baptized. Only names. Therefore, after you have power to baptize, and have taught the Doctrine of Christ and a person has repented, baptize them. Record their name and submit them to the central recorder through the central recorder’s clearinghouse [the website is: recordersclearinghouse.com]. A single volume with names will be deposited in a temple to be built before the Lord’s return.” p. 521.

 

Using the Priesthood

“The Powers of Heaven, wherever they are on Jacob’s ladder, are all appropriately called ‘Powers.’ The real definition of priesthood is an association between mankind on the one hand, and those on the other side of the veil. It is a brotherhood. It is also potentially a sisterhood. It is a fellowship wherein mortals are connected with the ‘Powers of Heaven.’ Anyone can form a fellowship, and have priesthood among them. Even Lucifer organizes fellowships. The LDS church has ordained various fellowships, called elders quorums, and high priest groups, teachers quorums, and quorum of the twelve. They are all a form of priesthood. Any group in fellowship with others is a priesthood. The scriptures refer to a relationship between the Powers of Heaven and the few men who qualify to associate with them. That priesthood has power because of the association with the Powers of Heaven. When the Powers of Heaven are offended, they withdraw from the fellowship, and when they withdraw, ‘Amen to the priesthood or the authority of that man’ (D&C 121:37). Nothing done thereafter is approved by heaven. Men are left to their own vain ambition at that point and they become part of the great whore, or church of the devil. [D&C 121:36-37]. [An association with heaven is critical to obtain power in the priesthood.] The same revelation explains how this heavenly authority can be used. It is what distinguishes the pretenders from actual priests endowed by heaven. Pretenders almost always work outside the bounds heaven permits, using tools explicitly condemned: [D&C 121:41-42]. Those, who like Melchizedek, are endowed with this priesthood, will only persuade others; not demand or control them. Their only call is to administer spiritual things, and not control others. They are not even to call for a meeting of elders without the consent of the elders themselves (see JS Papers, Documents, Vol. 3, p.61, and pp. 59-64). Like Enoch, they use knowledge of the truth to invite others to believe (See Moses 7:10-12). Like Christ, they will act as servants, elevating others and not themselves (Matthew 20:25-28). Their words will be filled with new truth and shed light on what is dark or mysterious. Those with such authority abide in light and truth. The reason authority is given is to make men more like God; to lift and to elevate them. Those with this priesthood will produce a flood of new truths. They are revelators.” pp. 173-175.

“Authority to baptize was restored as part of the ministry of Joseph Smith and should be retained. In fact, everything accomplished by the Lord through Joseph should be remembered, preserved, and respected. We should neither abandon nor neglect anything given or commanded by heaven. The prophecy of Zenos preserved by Jacob in the Book of Mormon foretells of the last effort in the Lord’s vineyard. The vineyard is the world. The trees are the various efforts to reconnect mankind with God. The ‘roots’ are God’s family and include the religion of God ministered to mankind by angels. Fruit worthy to be laid up against the harvest are those who belong to God’s family, having been sealed to salvation by covenant and by the Holy Spirit of Promise. The ‘roots’ of the restoration include the many ‘dispensations, rights, keys, honors, majesty, glory and priesthood’ [See D&C 128:21] returned through Joseph Smith. God intends to preserve what He began through Joseph and Hyrum (Jacob 5:52-54). The priesthood restored through them must not be abandoned. God will now use other servants to likewise labor in His vineyard to prune and care for His people (Id., vs. 62-64). There will be a ‘last time’ when labor is done, and the Lord will be directly involved with His servants (Id., vs. 71-73). This final time must produce ‘fruit’ that is ‘good’ so the entire vineyard will not be lost (Id., vs. 73-75). We must not neglect what God restored through Joseph. It is a sign ingratitude when we forget and neglect what He has given. We must repent, return and reclaim the priesthood by building on the ordinations given us by the laying on hands. Power comes by petitioning heaven to give us power to baptize. The Power of Heaven must associate again with mortal men. ” pp. 503-504.

“How does the authority to baptize come? Because John the Baptist laid his hand on Joseph and Oliver, we have continued the practice to lay hands to confer Aaronic Priesthood. We should continue to respect that tradition. No one should baptize until they have had Aaronic priesthood conferred on them by someone who can trace their authority back to John the Baptist, through Joseph and Oliver. Importantly, however, before baptizing , one should obtain Christ’s ‘word’ through the Spirit. This is the same thing Alma did in Mosiah chapter 18:12 before baptizing. [Mosiah 18:12]. He may have previously been ordained in King Noah’s court, but Alma got the power to baptize from the Spirit. To perform a baptism, no matter what we have been taught and from whom, ask God to give you the power. Get His ‘word’ through the Spirit, just as Alma did. His example is in the scriptures to teach us the way. We have lost it, and need to reclaim it. If we get power to baptize, we get it from Him and then we are not dependent on someone else. Power is required. It must come from Christ. The pattern must be followed. Alma had been previously ordained as one of the priests in the court of the wicked King Noah. Alma had been ordained because he was wicked, an idolator, lifted up in pride, and flattering those who listened to him. Noah wanted him as a priest because he was corrupt. After Alma repented, but before using authority to baptize, he asked God to give him power. God, seeing his repentance, accepted it, and poured out His Spirit upon Alma to give him power to baptize. The proof of God’s approval was in Alma’s experience and the effect the ordinance on both Helam and Alma. When John the Baptist restored the authority he promised [JS-H 1:69, The gospel of repentance is turning to face God. Baptism by immersion is for the remission of sins.] John the Baptist did not say this authority would not be taken from the church, but that it would not be taken from ‘the earth.’ It was restored and will remain on the earth. It will be preserved by a faithful few until sons of Levi offer a righteous offering. It is still here, though it has been much neglected and much abused. It can be renewed using Alma’s example. Alma was just like Christ’s disciples. All got authority from His ‘word’ spoken by the power of the Spirit.” pp. 508-509.

 

How Not to Use the Priesthood

“One great sin is described in 2 Nephi 26:29: [2 Nephi 26:29]. [Zion can only come through consecration and sacrifice. Priestcraft interferes.] Alma 1:26 explains how it should work: [Alma 1:26]. [This ideal prohibits a professional clergy. Professional ministers interfere with equality. An unpaid ministry guards against pride, vanity and ambition. It requires sacrifice.] D&C 52:39-40 says: [D&C 52:39-40]. [To ‘labor with their own hands’ means they are not professionals paid for preaching. People tend to idolize professional clergy. To avoid idolatry, professional ministers are forbidden. This keeps people from the temptation of obtaining blessings at the hands of a compensated professional.] The prohibition on professional clergy is so ‘[t]hat there be no idolatry nor wickedness practiced.’ [‘Wickedness’ because when you have people elevated to professional status, religious authority leads to control. Control leads inexorably to abuse (See D&C 121:39). Contrariwise, if ministers can only persuade, they have little success, as most are never persuaded. This respects agency and requires the ministers to meekly accept their limitation.] ‘And remember in all things the poor and the needy, the sick and the afflicted, for he that doeth not these things , the same is not my disciple.’ [In both Alma and modern revelation the principles are: First, no professional clergy, second, ‘remember the poor, remember the needy.’ This is no happenstance. A professional clergy diverts funds from the poor.]” pp. 486-488.

“Never charge to perform an ordinance. The ordinance is between them and God. They need it performed for them by someone God has asked to do it. We must rise up to become the people God asks and empowers.” pp. 516-517.

 

Fellowship Meetings

“True religion, when it is present on the earth, always existed in a community of believers. If we do not have community then we cannot be willing to mourn with those that mourn. We cannot comfort those that stand in need of comfort. We cannot stand as a witness to one another of God at all times and of all places. We cannot bear one another’s burdens so they may be light, as is required by the gospel and the covenant of baptism. None of this can be done without fellowship between believers. However, we do not need a new corporate church. The only thing we need is a community to fellowship one another. Whether called a ‘community,’ or ‘fellowship’ or ‘society’ it does not matter. Legal entities, whenever formed, become prey to the law. Men can gain control over legal entities. Legal entities are vulnerable to sycophants willing to do whatever is required to show they are desperately submissive to those in power. Hierarchies invite abuse. Aspiring men can always corrupt whatever is organized on the earth. What then can remain pure? Consider the following as three things that can remain unmolested and uncorrupted: 1. The truth, which is fixed and cannot be touched by us. 2. God’s love, which is free and available to all. (Neither the truth nor God’s love requires effort on our part.) 3. Our desires. (That, however, requires effort. Nevertheless, it is possible our desires can be pure.) We need not leave behind anything that is good, noble or virtuous. But we do not need another legal entity. However, to preserve the restoration, the pattern of scripture needs to be more closely followed. This is no revolution, only a recollection. It is not abandoning anything, only preserving the essential foundation of true religion.” pp. 504-506.

“Meetings can be anywhere.” p. 513.

 

Sustaining to the Priesthood and Recording

“Because of the potential and actual abuse by some priesthood holding men, I asked the Lord to extend priesthood to women. I was told as to public rites, ‘priesthood is confined to men because of the Fall and the conditions ordained at that time’ [Moses 4:22; Gen. 3:16].Until things are reversed at the Millennium, it will remain for men alone to perform the public ordinances thus far given to us. This order is not going to change until the Millennium. I asked the Lord that if only men were to hold priesthood for public ordinances, then could only women vote to sustain them. This pleased the Lord, for it was already in His heart. But He added: ‘There shall be a minimum of seven women to sustain the man in any vote, and if the man is married, his wife shall be one of them.’ If you have already been ordained then you have the right to continue to minister to your family as a matter of right. But outside your family it is different. Even though already ordained, a community needs to recognize and authorize anyone to minister for them. For any who would qualify to minister outside his family, he must meet in a community and obtain a sustaining vote of a minimum of seven women [This is information provided to me by the Lord on the morning of July 27, 2014 only after the talk given in St. George, Utah the day before]. When that is done, all seven women who vote to sustain should sign a certificate. The JS Papers show copies of the certificates given in the early church. These were handwritten certificates to function as authorization. Among your own fellowships, do as they did in the early church. If the man is married, his wife must be among the seven women. If his wife will not sustain him, he is unworthy to provide priesthood service for the fellowship. There is nothing implied in the word regarding a man’s standing before God. Within the community of fellowship, until his wife is prepared to support him acting outside the family, his effort should be within his family. Husbands and wives are one flesh. The struggle to live that kind of oneness is godly, noble and elevating. The word ‘unworthy’ is not a statement of condemnation, but only of qualification. It was the word the Lord used and therefore I do not feel at liberty to change it. In all such matters it has been my experience that, with time, how the Lord orders things proves to be exceptionally wise, even if we do not immediately see it. As to single men, there is no impediment to following the pattern and being ordained in the absence of having a wife. But he should marry a woman willing to sustain him if he intends to use priesthood in a community of believers.” pp. 509-511.

 

Removing Authority to Act Within a Community or Fellowship

“Sustaining is by women, and removing authority to act within a community or fellowship is likewise to be done by the vote of women. If a man’s worthiness to function is called into question, then a conference can be convened to deal with the question. In removing authority, at least two witnesses should speak against the accused, and he should be allowed to speak on his behalf and call such witnesses as he chooses. Men can be witnesses, but only women are allowed to vote. Removal should be by unanimous vote [If a woman is present and cannot judge the matter she may abstain, and the vote of the remaining women, if unanimous and there are 12 votes, will be sufficient] of the women present, with at least 12 votes against a man to end his authority to act in the fellowship community. As for his family, he is free to do as he chooses, but he cannot act in the community until restored by the vote of a conference of that community.” pp. 511-512.

 

Divorce

“According to Christ, in Mark 10:2-9 divorce is a false precept, [Mark 10:2-9].” p. 512.

 

First Time Ordinations and Lines of Authority

“Joseph Smith was commanded by God to establish The Church of Jesus Christ of Latter-day Saints. Joseph’s followers, like ancient Israel with Moses, failed to obtain the fullness [D&C 124:28]. The LDS Church has operated under a commission from the time they rejected the fullness offered through Joseph,  with limited authority, just as Israel did after Moses was taken. God decided when and how He would bring an end to the authority of the leaders of the LDS Church, just as He has ended the kingdom of the Jews through John. Once God acts, our doubt about it does not change what He has done. God is now free to proceed with another chapter in His ‘strange act.’ His house is a house of order, but since the days of Abraham, God’s house has included things about which mankind retained very little knowledge.” pp. 496-497.

“How does the authority to baptize come? Because John the Baptist laid his hand on Joseph and Oliver, we have continued the practice to lay hands to confer Aaronic Priesthood. We should continue to respect that tradition. No one should baptize until they have had Aaronic priesthood conferred on them by someone who can trace their authority back to John the Baptist, through Joseph and Oliver. Importantly, however, before baptizing , one should obtain Christ’s ‘word’ through the Spirit.” p. 508.

“There are people coming from different faiths to associate with fellowships, including RLDS or Community of Christ, fundamentalist groups, and other splinter ‘Mormon’ denominations. Some of these have been previously ordained within their affiliations. These, like men who are Catholic, Baptist, Lutheran or other Christian faiths will need to be sustained and ordained. They should understand something about priesthood before being sustained. Once sustained, when ordaining someone to serve in these fellowships ordain no one to an office, only confer priesthood. Let everyone be equal. Keep lines of authority. It will reckon through the one who confers the priesthood. But power can only come from Christ. First time ordinations (after April 2014) should be done within a fellowship. All who are ordained in these communities should keep a record of the line of authority and pass it down. Be prepared to defend those lines of authority using the records kept. All of the women who vote to sustain should not only sign the certificate, but also record it in diaries or journals. Let records be kept so if anyone questions, there will be abundant witnesses and documentation. There can be conferences that can be called by anyone, but must include seven women if the business includes priesthood ordination. There is no need for any building to be purchased or built. Meetings can be anywhere.” pp. 512-513.

“[Speaking of the LDS Church…] We should respect and keep in place ordinations before April 2014. God did not complete the work and send a witness until April of that year, and then only as to LDS Church leadership.” pp. 518-519.

 

Conferences for Business

“There can be conferences that can be called by anyone, but must include seven women if the business includes priesthood ordination. There is no need for any building to be purchased or built. Meetings can be anywhere. In early Mormonism, church business was conducted by calling a conference. A conference was local if it involved an area, branch, ward or stake of the church. It was a general conference if everyone was invited. . . . During Joseph’s life, and for years afterward, a general conference could happen anywhere, and at any time.” p. 513.

“Conferences were held to resolve all questions, disputes, ordinations and even mission calls. Conferences using common consent allow those in fellowships with each other to prayerfully reason together and grow in unity. In one month of 1840, seven conferences were reported in the church’s newspaper. These were all organized locally and independent of central control.” p. 515.

 

Denomination Requirements and Proselyting

“Nothing new requires anyone to leave any church. This is only to add to anything we already have. There is no reason we cannot be part of a fellowship and also a member of the Lutheran Church, Catholic Church or LDS Church. We needn’t abandon any other church if we find value in service there. We should respect and keep in place ordinations before April 2014. God did not complete the work and send a witness until April of that year, and then only as to LDS Church leadership. Rather than abandon the church, let them hear our testimony of God’s ongoing work. Remember this is not limited to the LDS Church. Christ’s doctrine and baptism are for everyone. Proselyting has been halted in the nation of Israel because of an agreement between the LDS Church and that nation. But the restoration must continue there. Not through the LDS Church in violation of their agreement, but through the fellowships. In the Muslim block where religion is enforced by law, these fellowships can be part of their community even if members remain publicly part of the religion mandated by law. Every denomination in the world can be represented in these fellowships. This is not designed to limit the possibilities of shared faith, but to greatly expand them. The restoration must roll forth, even into places barring the LDS Church. Because these are informal, based only on the Doctrine of Christ, and require acceptance of Christ’s simple statement of His doctrine, faith to believe and act, repentance from sin and baptism, the result is that salvation can sweep the world across barriers now stopping the restoration from being heard.” pp. 518-519.

 

Sacrament

“The sacrament should be taken in the way God commanded. Partake of the sacrament in your families and in your gatherings. Christ commanded it. Follow the pattern in D&C 20:76 and Moroni 4:2-3. ‘Kneel with the church’ is how the scriptures direct it to be done. Use wine. If you are opposed to alcohol or have a medical condition that prevents you from using wine, use red grape juice. Use the symbol of the blood of our Lord. Red wine is bitter for a reason. Drinking that bitter wine in remembrance of His blood is symbolic and appropriate.” p. 521.

 

Preaching vs. Learning

“Another revelation in March 1830 confirms Christ’s doctrine and distinguishes it from tenets. D&C 19:21: I command you that you preach naught but repentance.’ [Skipping to verse 29:] ‘And thou shalt declare glad tidings, yea, publish it upon the mountains, and upon every high place, and among every people that thou shalt be permitted to see. And thou shalt do it with all humility, trusting in me, reviling not against revilers. And of tenets thou shalt not talk, but thou shalt declare repentance and faith on the Savior, and remission of sins by baptism, and by fire, yea, even the Holy Ghost.’  That is the gospel and is what needs to be preached. We have veered away, preaching as doctrine commandments of men. D&C 19 acknowledges there are tenets. There are indeed many tenets in Christ’s faith. As to those, we are commanded to search them and understand their meaning, but not declare them to be doctrine. The thing we are required to have in unity and absolute agreement is the Doctrine of Christ. With that in common agreement, we should be able to fellowship with one another across every other religious divide.” p. 523.

 

Oversight

“The Book of Mormon is more prophecy than history. Before the Lord’s appearance to the Nephites, society broke down into tribes of families and friends. Immediately before the Lord’s coming return we should expect something similar. Therefore, part of the preparation by God’s house for the coming social chaos should include fellowshipping in local gatherings, completely apart from control by any centralized hierarchy. Only by functioning independently can we prepare for social chaos prophesied to accompany Zion, and precede the Lord’s return. There will also be indigenous prophet-led people coming to Zion, with God’s assistance. They are invited through this book to begin their own preparation. The manner of disseminating authority (by asking God to approve authority to baptize and, once received proceeding to baptize) allows preparation to begin worldwide simultaneously. Even isolated groups can begin to prepare.” p. 524.

“We will make mistakes, but should not make the same ones. Sometimes the way for people to become better acquainted with the Lord is for those who know Him to remain silent and allow others to approach Him. Everyone should gain strength and experience for themselves.” p.525.

“When we submit to the rule of God, we are left in a position where we must depend on Him. We then immediately realize our weaknesses. At that point we will all be tempted to have others tell us how to please God. We must resist the temptation. We must arise and seek Him directly.” p. 526.

 

What Will No Longer Work

“In an LDS baptismal interview the second question now is, ‘Do you believe that [current Church President] is a prophet of God? What does this mean to you?’ As a condition of LDS Church baptism it requires a confession that the current church president is a prophet of God. This has been added, and does not conform to the Doctrine of Christ. According to Christ’s doctrine, it ‘cometh of evil.” Because the LDS Church no longer preaches the doctrine of Christ and has added commandments of men, baptism can only be renewed through the process described in this chapter. Therefore, as part of preserving the restoration, baptism is now offered correctly in the simplicity Christ commanded.” p.526.

 

Work for the Dead and a Temple

“Heaven will look for a temple in Zion to accurately reflect the pattern of heaven. When they see it has been built, they will come to embrace its builders and kiss their necks (Moses 7:63). They will only come when we are their sons and daughters, fully restored to the Family of God, united with them in belief, covenant, knowledge, and filled with the glory of God, which is intelligence.” p. 144.

“There is nothing special about us, but there can be. We do not need hundreds of temples, but will need one to which Christ can come. We will not need to perform endless work for the dead until first there has been a covenant made by God with us. We must be first connected to the fathers in heaven. Only then can we do something to liberate the dead.” pp. 526-527.

 

Prophecy

“Prophesy is understood only after it is fulfilled. It is not for us to know beforehand the events with enough specificity so God’s will could be anticipated, prevented, or frustrated. If we knew what He was doing beforehand, we might try to prevent it. God can use any means He chooses to accomplish His promises. God does not disclose everything He is doing at the time it is underway.” p. 501.

 

Receiving New Revelation

“False spirits will come among us. Prideful and pretentious people will ask for honor. Honor God instead. Do not let a personal revelation replace the primacy of the scriptures. The scriptures are a faithful ruler by which to measure any new revelation. This book expounds scripture as Moroni did for Joseph, and as Christ did on the road to Emmaus the day of His resurrection. We must first remember and observe. Preserving the restoration requires us to be very familiar with the scriptures of the restoration. At present we should fear most our ignorance of them.” pp.528-529

 

Use of Scriptures

“Study the scriptures in fellowships and in families. We should teach our children to use written copies of the scriptures. Studies show that comprehension is greater using books as opposed to digital readers. Children should have their own scriptures to study. Teach them through the parables of Christ and teach them to see symbolism as something familiar. Get them to consider analogies and types as tools used in scripture. Help them to reason a problem through using the scriptures as a guide.” p. 529.

 

Individual Prayer

“We all must approach God through prayer. In the Sermon on the Mount, Christ said prayer should be in secret. Matthew 6:5-8: [Matthew 6:5-8]. When praying in secret, we do not need to consider what others may think of our vocabulary, content, sentence structure, dangling participles, or embarrassing confessions. It is between the individual and God. Our Lord’s example of prayer was so private His disciples had to come to Him and ask: ‘Lord teach us how to pray’ (Luke 11:1). They witnessed Him praying, but could not overhear Him. When He went to pray, He went out alone, apart (Matthew 14:23; Mark 6:46). Sometimes He spent all night praying (Luke 6:12). The fact He prayed was known by His followers but the content of His prayers were secret. We have two clear examples (John 11:41-42; John Chapter 17). We have the example from the Sermon on the Mount in response to the inquiry, ‘Teach us how to pray.’ He taught them how (Luke 11:2; Matthew 6:9-13). We also have His forlorn prayer in the Garden of Gethsemane where He begs to have a cup removed from Him (Matthew 26:39). When our Lord prayed, His prayers were private. He lived what He taught. He did what He said. do not pray for to be seen of men (See Matthew 6:5; 3 Nephi 13:6). John chapter 17 is the great intercessory prayer. Look at how He addressed His Father: ‘These words spake Jesus, and lifted up his eyes to heaven.’  [He did not bow His head or fold His arms. He spoke aloud with His eyes lifted upward.] We have the example involving Lazarus. John 11:41 says: [John 11:41]. [Again, addressing His Father while looking upward.] Of course the scriptures have examples of prayer by one lying prostrated on the ground. In one example, the man bowed and beat on his breast, and would not so much as lift his eyes up to heaven. But even in this case the implicit presumption of the example used by the Lord was that the man’s eyes should be lifted up into heaven when addressing the Father. How would you like it if someone spoke to you with his back turned? Look up. Speak to heaven above. As we reach up to Him in prayer, He will reach down to us. In the beginning there was a law ordained before the foundation of the world upon which all blessings are predicated. That law is as easily accessible by the father of King Lamoni, as to the father of the young man who was overtaken and fell into the fire and water. It was as accessible to the brother of Jared as it is to all of us. When the law before the foundation of the world was ordained, it was intended for all to receive God’s fullness. If receiving His fullness required a course in rabbinical reasoning, or an advanced theological degree, there would be almost none who are saved. But the Book of Mormon gives us account after account of encounters between mankind and God where the only qualification was a broken heart and a contrite spirit. Those who do not have the required broken heart and contrite spirit come away saying, ‘God maketh no such thing known unto us’ (1 Nephi 15:8-11). Like Laman and Lemuel, their iron necks and brass brows (This is often how God’s chosen people react; see 1 Nephi 20:4) prevent them from looking up to God to be saved.”  pp. 381-383.

 

Praying in the Fellowships

“Early in this dispensation, one of the things regularly done in meetings was group prayer where everyone prayed in turn. Everyone prayed. The meeting would last until all present had prayed. They called it a ‘Prayer Meeting.’ Joseph Knight had difficulty praying with a group. A revelation commanded him to pray: ‘thou must pray vocally before the World as well as in Secret & in thy family & among thy friends & in all Places.’ His son, Newell, had similar difficulty and received a similar command by revelation through Joseph Smith. Prayer by all present was a regular part of early church services, particularly when they hoped to receive revelation. As the minutes of the second conference of the church on September 26, 1830 record: ‘Prayer by all present.’ More than two years later a conference of the church on December 27, 1832 recorded that Joseph Smith ‘recommended all present to prey [sic] separately and vocally to the Lord for to reveel [sic] his will unto us concerning the upbuilding of Zion.’ All present prayed vocally and separately, hoping for a revelation. Prayer should not be limited to the opening and closing of meetings. Have everyone pray in turn.” pp. 529-530.

 

Giving to the Poor

“As soon as his people covenanted with God to receive their redemption through the atonement of Christ, King Benjamin’s attention turns to the needs of the poor. He taught those who were converted to think of the needs of others. This is what James would call ‘pure religion’ (See James 1:27; see also James 2:14-18). It changes the world, here and now. Instead of suffering, the unfortunate are ministered to by others because their religion requires it of them. King Benjamin’s instruction to those who covenanted with God to apply the atonement on their behalf was: [Mosiah 4:16]. There was no room for judging the needy. There was only the obligation to give. As he counseled: [Mosiah 4:17]. [In other words: Maybe the beggars deserve to suffer. Maybe it is their fault. Maybe they shouldn’t have used drugs, or behaved so poorly they lost their jobs, or run away from home and family who would have cared for them if they hadn’t strayed, or any number of other circumstances to conclude ‘their punishments are just.’ Maybe they are all at fault. Maybe they do deserve condemnation, not help. Maybe helping facilitates wickedness. Yes, maybe you shouldn’t help, after all.] King Benjamin anticipates these thoughts and warns: [Mosiah 4:18]. [We judge the beggar this way, even if we are right about their ‘punishments’ being ‘just,’ then we have need to repent. We have no right to do this. We will not be forgiven by God, and cannot enter His kingdom. We are to help the beggar. That is all.] [Mosiah 4:19]. [We only have what you possess in this life as a result of God’s mercy and kindness to us. Even if we think we ‘deserve’ what we own because we have worked hard for it, we are nevertheless beggars whose very existence is drawing upon God’s power to live, and move (Mosiah 2:21).] King Benjamin warned us: [Mosiah 4:22-23]. This has been in our Book of Mormon since 1830. But we hear that the only way we are to help the poor should be through fast offerings, institutionalizing our charity. That would not satisfy King Benjamin. There will be no collective salvation. There is no such thing as group-charity sufficient to qualify us to avoid individual condemnation for refusing the beggar who asks us individually to help. This is the subject addressed by King Benjamin to those who have entered into a covenant with God to obtain a remission of their sins. King Benjamin does not concern himself with all the ways it is possible to get it wrong (Mosiah 4:29). Mankind gets it wrong all the time. The great challenge is to finally get it right. His sermon is an attempt to describe how society may finally overcome failure and draw close to God. Individual righteousness is a rare thing in this world, but it happens more frequently than collective righteousness. King Benjamin’s talk is about societal success, or collective righteousness. Once converted, the work begins. His sermon continues: [Mosiah 4:24]. [Even the poor are required to have a charitable heart. They may lack the means, but they cannot lack the heart. Everyone must have a disposition to help one another. Unless we are willing to render aid to one another, we cannot possibly become one. Until we walk in one another’s shoes, we cannot become one. It isn’t possible to bear one another’s burdens when we are oblivious to the burdens they bear. Alma would preach this as a requirement to be baptized (See Mosiah 18:8-10). Until we are like-minded we don’t even qualify for the ordinance offered by Alma.] The Book of Mormon continues: [Mosiah 4:25]. Coveting is a vile personal failure, and so foreign to becoming ‘one’ as a people, that it is condemned in the Ten Commandments (See Exodus 20:17). It prevents us from being equal. Equality is required for Zion.” pp. 230-233

 

Tithing

See “How To Administer Tithing Within a Fellowship (From Denver Snuffer, Jr., ‘Preserving the Restoration’)“. There is nothing in Denver’s book that suggests a fellowship needs to administer tithing in order to be a fellowship, although tithing is a commandment from the Lord for individuals (“All us of remain free to practice the restored faith, even if no one else joins in the practice with you,” p. 256), and experimenting on tithing within fellowships is required to prepare for Zion (“There is a great work to do. It is not all to be done in one step. Unless we are willing to experiment, live the Law of Tithing and govern ourselves, it will be impossible to make the transition [to Zion]. The people of God will do this,” p.267, “to Zion” clarification added, see prior context).

 

Consecration

“At the beginning of the restoration, the Lord cautioned the early believers that they were required to be equal in temporal things. Because they refused to do so, they forfeited the spiritual manifestations that necessarily accompany Zion. ‘Nevertheless, in your temporal things you shall be equal, and this not grudgingly, otherwise the abundance of the manifestations of the Spirit shall be withheld’ (D&C 70:14). They failed. We do not even attempt it. We probably shouldn’t attempt it until we first repent and receive the religion the Lord once attempted to restore through Joseph Smith.” p. 233.

 

Other Items

“An unchanging God has an unchanging gospel. Rather than taking pride in our ordinances, we should view ourselves in our lost and fallen state. Rebuild faith through repentance. Once the inward part has been cleansed there will be time to worry about the outward part.” p. 230.

“We should follow all that has been given to us in scripture. We should be completing the restoration, not throwing anything away. We are trying to preserve, return, and renew. Nothing given through Joseph should be discarded if it is useful, laudable, worthy, desirable, or came through the restoration. God’s purpose is to preserve, not abandon, the restoration.” p. 519.

 

Righteousness

“We have been told, ‘For I the Lord cannot look upon sin with the least degree of allowance’ (D&C 1:31). [We should all recognize and hold ourselves accountable for our failings and weaknesses. Conversely, we should see no such failing or weaknesses in our fellow man. We should judge every man by the standard we want applied to ourselves. Take no offense, and freely forgive.]” p. 253.

“[Ether 3:3]. [There was no pride. He did not resent being chastened. He did not believe he was worthy. We are in no better position than the brother of Jared. We do not even know enough to be ‘good’ before God. We are not intelligent enough. Our pseudo-virtues are deeply offensive to God (Rising to honor a religious man is offensive to God). Some things that we believe offend God, do not (Taking God’s name in vain does NOT involve ‘swear words’ but instead cloaking a false message with the pretense of God’s approval. ‘Swearing’ is nothing; mere words we react to in childish ways). Our righteousness is pseudo-righteousness at best. Much of our justified guilt is a gift to bring us the humility to come to God. Weaknesses of the flesh will not last into the resurrection. Nowhere in verse 3 are there any self-justifying claims of the proud. There is no claim to be God’s chosen. There is no claim of worthiness. Righteousness includes accepting God’s chastening.” p. 366.

 

Gathering

“There is no reason ‘to gather to Zion’ to fail again. We do not need another Jerusalem, Rome, Antioch, Kirtland, Jackson County, or Nauvoo. We certainly do not need another Salt Lake. We need Zion. Until you are prepared, stay home, serve in your callings and be happy. Not everyone will be gathered. Only ‘one of a city, and two of a family, and I will bring you to Zion’ (Jeremiah 3:14). Zion will be where the qualified meet. It will not be where people come to get qualified.” p. 262.

“Remember when it comes to the establishment of Zion, there is no such thing as ‘hastening the work.’ It cannot be done in haste: [3 Nephi 20:42]. [D&C 63:24]. [This instruction from 1831 will apply when the Lord gathers once again. Just as it did before, haste (JS Papers, Documents Vol. 2, p. 51) will bring pestilence to the land of gathering.] [D&C 101:68]. [There will probably be excess funds from your collections. The excess can be used to prepare a place, but not in haste. Whether there will be a place prepared for you depends entirely on whether you prepare.]” pp. 263-264.

 

Obtaining a Covenant

“The Lord saves, but uses covenant-making as a part of His process. We don’t get to make covenants, but we do get to accept them if the Lord offers them to us. It must be the Lord’s offer and our acceptance for it to have effect.” p. 234.

“This is the day when, at long last, what God promised would happen before His return is now beginning. The gospel is not a record of how God dealt with another people at another time. We must obtain our own covenant: ‘Search the Scriptures, search the Prophets and learn what portion of them belongs to you and the people of the nineteenth century. You, no doubt, will agree with us, and say, that you have no right to claim the promises of the inhabitants of the flood; that you cannot found your hopes of salvation upon the obedience of the children of Israel when journeying in the wilderness, nor can you expect that the blessings which the apostles pronounced upon the churches of Christ eighteen hundred years ago, were intended for you. Again, if others’ blessings are not your blessings, others’ curses are not your curses; you stand then in these last days, as all have stood before you, agents unto yourselves, to be judged according to your works’ (TPJS, p. 12). The gospel must come to life through us, or we have no hope. Joseph also said: ‘[W]e cannot claim these promises which were made to the ancients for they are not our property, merely because they were made to the ancient Saints, yet if we are the children of the Most High, and are called with the same calling with which they were called, and embrace the same covenant that they embraced, and are faithful to the testimony of our Lord as they were, we can approach the Father in the name of Christ as they approached Him, and for ourselves obtain the same promises. These promises, when obtained, if ever by us, will not be because Peter, John and the other Apostles, with the churches at Sardis, Pergamos, Philadelphia, and elsewhere walked in the fear of God, and had power and faith to reveal and obtain them; but it will be because we, ourselves, have faith and approach God in the name of His Son Jesus Christ; even as they did; and when these promises are obtained, they will be promises directly to us, or they will do us no good’ (TPJS, p. 66). We cannot rely on the sacrifices of Joseph and Hyrum to save us, nor claim a covenant long since changed and broken by all of the sects claiming Joseph. We must have the faith to renew and then keep a covenant with God. It is apparent from the original transcripts of the revelations given to Joseph that it was Joseph alone whose revelations were binding on the church. Added headings, footnotes, cross-references and extraneous material have been added. Those additions advocate a new interpretation of the revelations to include other leaders, not just Joseph Smith. But the earliest transcripts reproduced in The Joseph Smith Papers, clarify that God called the church ‘living’ and ‘alive’ and ‘approved,’ because Joseph was His prophet. God was then talking to Joseph. There was an authentic and continuing open line of communication between God and the church. It has long since ended. The work was ‘rolling forth’ in that day with Joseph. Those converted actually had experiences and came to know God. God empowered the restoration and set it in motion through His servant Joseph Smith. Joseph had a covenant from God. Therefore, Joseph could testify to God’s words, and God ratified Joseph’s testimony. People who listened received the wages of following God. We cannot mimic that for the same effect until we do the work, obtain God’s voice to us, and He authorizes us to proceed. God must declare to us, ‘This is what I want you to do.’ If no one else will say it to you, I am saying it to you: God has authorized this work to begin again. This book [‘Preserving the Restoration’] is approved by Him and written under His inspiration and guidance. God is offering again, right now, in our day, to any that will hear, to any that will listen to begin again. What began in Joseph’s day has run its course. It has become a leaky ruin of a farm that Joseph himself no longer wants. This was necessary for God to begin anew. These are the signs of the times. The whole world is waxing old like a garment. God promised He would do this before the end. If we bear fruit, the Lord may give more time and keep the angels from beginning the harvest. That will depend on what we do. If we fail to rise up, He will find another people. We only have an opportunity. We do not have a guarantee. We must rise up in faith to take advantage of the opportunity. At the beginning of the restoration there were some great opportunities. Not much came of them. A church conference on October 25-26, 1831 allowed several additional men to receive the high priesthood. During the first day of the conference Joseph taught them that ‘the order of the High priesthood is that they have power given them to seal up the Saints unto eternal life.’ Sidney Rigdon who spoke afterward added this caution about those who were to receive the ‘privilege… to be ordained to the High Priesthood, telling them if they then should doubt God would withdraw his Spirit from them.’ Following Rigdon, Joseph again addressed those who would be ordained and said ‘he had a testimony that each had one tallent [sic] and if after being ordained they should hide it God would take it from them.’ On the second day, following an opening prayer by David Whitmer, Sidney Rigdon again spoke and warned them because of their indifference to be ordained to that office, exhortation to faith and obedience setting forth the power of that office’ (The minutes of the conference are found at JS Papers, Documents Vol. 2: July 1831-January 1833, pp. 80-87). We can show indifference or proceed in faith. We can fail, or through humility and genuine desire we can connect with heaven. Let me end by testifying that however unlikely this may seem to you, it was just as improbable when John came baptizing. It was just as improbably when Christ ministered. It was just as improbable when Joseph Smith said, ‘I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it’ (JS-H 1:25). It may seem improbable, but what I have written is nevertheless true and an invitation from God for us to return to Him. In 1832 the Lord said He was then nearby and offered to draw near to them if they drew near to Him (D&C 88:62-63). It did not happen then. He is now willing again to draw near to those who will seek Him.” pp. 530-533.

The common LDS use of the term “familiar spirit” seems to imply a set of ideas that are ungodly because one takes them as truthful merely because someone else has vouched for them…hence you come under their influence due to nepotism, or “familiarity” with the speaker. The original sense of the term dealt with a sorcerer’s supposed familiarity with a spirit or spirits from the beyond, or rather, more precisely, a spirit’s willingness to obey and serve a witch or sorcerer. The LDS definition would be an accurate description of someone’s mindset if the person in question didn’t come to their own conclusions about each and every matter, and just accepted a thought because someone like a “Denver Snuffer” or a “Thomas Monson” said so, becoming in a sense, servants to these men. Further, the implication is that the “spirit”, or set of ideas conveyed, is false and ungodly in its own right. “Ungodly” has a specific set of criteria, or rather, “godly communication”, or “truth”, has a specific set of criteria that establishes the communication as coming from God, proving all other communications as evil or base. Those criteria are plainly discussed in the Lectures on Faith and in the Standard Works.

Furthermore, it is obvious in the scriptures that the priesthood of God has power over devils. The question is, when various workshops for hire crop up to teach how to overcome evil spirits, are the devils in question strong-armed definitively by such efforts (See Mark 3:22-30)? Or, does the devil of all devils laugh at them and play games with their minds, leaving them alone just long enough to convince them that they have some power and authority in these things, only to return and torture and tease them anew (see 2 Nephi 9:37 and Moses 7:26)?

Perhaps unintentionally, the LDS Church promotes sorcery by claiming the temple rites employ ancient techniques of using rich symbolism to teach godly ideas (See Nelson, “Personal Preparation for Temple Blessings”), while offering virtually no support for discovering the meanings of those symbols. Superficial treatments on temple symbology are offered in sanitized and approved books that necessarily avoid discussing off-limit topics such as signs, tokens, key words, and really anything involving the wording in the rituals. Within the temples themselves, a culture of fear prevails masquerading as reverence (stemming from the days the LDS Church was scrutinized by the US Government over their secret temple rites), stifling all discussion about such symbols in places that are ostensibly deemed as the only appropriate venues for such holy conversations (in the beginning of the twentieth century, the LDS Church President stopped all conversations about symbols inside of temples because it was feared the US Government had infiltrated the temples with spies…hasn’t the time for the militaristic oversight passed yet?). Ironically, the Masons foster much more freedom amongst themselves to discuss similar symbology, which promotes an insatiable appetite for learning and strong camaraderie over treasured concepts, even if their rituals are only a degraded remnant of something in the past with many interpolations introduced over the years. So, in absence of even this cementing virtue of brotherly love through rich shared meaning and purpose, the LDS have devolved into a stalemate over the symbols themselves. Russell M. Nelson can say the following about the meaning of the symbols: “Teachings of the temple are beautifully simple and simply beautiful. They are understood by the humble, yet they can excite the intellect of the brightest minds” (Ibid.), because there are no cultural reasons for the leadership to avoid discussing the meanings; yet there are for lay-members, who are sometimes afraid to even ask God about them, or ignorant that there are any intended interpretations at all. Devoid of meaning, the symbols have become venerated in LDS culture as magic talismans that harbor mysterious power over the heavenly hosts, as well as over demonic forces. A simple arm raised to the square while invoking the name of Deity is thought to be the authoritative means by which to cast out evil spirits. In the absence of success with this simpler practice (see Acts 19:13-17), more elaborate rituals are concocted by the foolhardy, who prey upon others who pay money to learn all the extra dance steps involved. Such individuals display a hunger for contact with the divine or other-worldly (a natural impulse to be sure), but they hunger not for righteousness; and, those claiming to “live without a veil” also seemingly live without sense in these matters as well, despite how many legitimate experiences they might have had.

Jesus said the adulterous seek after a sign, but do not get them (except unto damnation, see Matthew 16:4); yet the believing, humble, and penitent souls receive signs constantly at his hand (D&C 68:10). Furthermore, he said that some evil spirits “goeth not out but by prayer and fasting” (Matthew 17:21). Prayer is a two-way communication, as the LDS are wont to say, so it begs the question: what is being communicated by God when the case of casting out an evil spirit is presented before Him? A revelation in the D&C is instructive on this point:

Wherefore, it shall come to pass, that if you behold a spirit manifested that you cannot understand, and you receive not that spirit, ye shall ask of the Father in the name of Jesus; and if he give not unto you that spirit, then you may know that it is not of God. And it shall be given unto you, power over that spirit; and you shall proclaim against that spirit with a loud voice that it is not of God—Not with railing accusation, that ye be not overcome, neither with boasting nor rejoicing, lest you be seized therewith. He that receiveth of God, let him account it of God; and let him rejoice that he is accounted of God worthy to receive. (D&C 50:31-34).

Symbols have meanings. What is dramatized in an ordinance is not the heart of the matter involved, but merely a symbolic parable of an eternal reality. The eternal reality is not reached unless God reveals it to you (the things of the Spirit are only understood by the Spirit, see 1 Corinthians 2:11). Even if studying things out amongst fellow believers in sacred places is an advisable first step, every individual must learn their meanings from God alone. At that point, the use of a symbol becomes infused with power due to the understanding of the person using it, as that understanding is given to them by God. It becomes an extension of language and thought, and not merely a dance step or ritual. Even still, having trivia knowledge concerning symbolic meanings doesn’t mean a person is capable of acting on God’s behalf indiscriminately. The devils understand many meanings, and have no power with God (see James 2:19). There is no valid substitute for meekness (as in only doing those things the Lord asks, no more and no less) and keeping all the commandments of God, as the means by which to develop power with Him:

Let thy bowels also be full of charity towards all men, and to the household of faith, and let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the presence of God; and the doctrine of the priesthood shall distil upon thy soul as the dews from heaven. The Holy Ghost shall be thy constant companion, and thy scepter an unchanging scepter of righteousness and truth; and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever. (D&C 121:45-46).

And, although coming from a second-hand account, I find this reminiscence about Joseph Smith’s interactions amusing:

I recollect a gentleman who came from Canada, and who had been a Methodist, and had always been in the habit of praying to a God who had no ears, and as a matter of course had to shout and halloo pretty loud to make him hear. Father Johnson asked him to pray in their family worship in the evening, and he got on such a high key, and hallooed so loud that he alarmed the whole village. Among others, Joseph came running out, saying, “What is the matter? I thought by the noise that the heavens and the earth were coming together,” and said to the man, “that he ought not to give way to such an enthusiastic spirit, and bray so much like a jackass.” Because Joseph said that, the poor man put back to Canada, and apostatized; he thought he would not pray to a God who did not want to be screamed at with all one’s might. (Ohio Reminiscenses About Joseph Smith).

Speaking about his experiences with the divine, Joseph Smith gave us all reason to pause and consider how dreadful a task it is to represent the Lord, a warning that we take seriously ourselves:

…had I inspiration, Revelation & lungs to communicate what my soul has contemplated in times past there is not a soul in this congregation but would go to their homes & shut their mouths in everlasting silence on religion, till they had learned something. (Funeral Sermon delivered at the Nauvoo temple site on August 13, 1843).

One cannot reemphasize the following passage from Joseph Smith’s letter from Liberty Jail enough:

A fanciful and flowery and heated imagination beware of; because the things of God are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out. Thy mind, O man! if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss, and the broad expanse of eternity, thou must commune with God. (Teachings of the Prophet Joseph Smith, p. 137).

Several years ago, the LDS church president spoke of their ambition to make things less complicated in their church:

I need not tell you that we have become a very large and complex Church. Our program is so vast and our reach is so extensive that it is difficult to comprehend. We are a Church of lay leadership. What a remarkable and wonderful thing that is. It must ever remain so. It must never move in the direction of an extensive paid ministry. But we know that the administrative load is very heavy on our bishops and stake presidents, as well as some others. An awareness of that fact has led the Presidency and the Twelve to hold a number of meetings, some of them long and interesting, in which in effect we have taken the Church apart and then put it together again. Our objective has been to see whether there might be some programs we could do away with. But as we have analyzed these, we have not seen much that could be dropped. To drop one is like giving away one of your children. You haven’t the heart to do it. But I wish to assure you that we are aware of the burdens you carry and the time you spend. In this priesthood meeting I wish to mention a few of the items we have discussed. I think you will note that we have made some progress, although it may be small. (Gordon B. Hinckley, “To Men of the Priesthood,” October 2002 General Conference Priesthood Session).

When he said, “in effect we have taken the Church apart and then put it together again,” although outwardly a commendable notion, there is no consideration to the idea that programs could well be chosen and administered, or abandoned altogether, on the local level without central oversight.

Speaking to his twelve disciples of old, the Lord said:

The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. (Luke 22:25-27).

Perhaps it is for this reason that the only result of the LDS meetings to reorganize their structure was, “…that we have made some progress, although it may be small.” Progress towards what end? Perhaps it could be said, instead, that giving up one of their centrally correlated programs was like giving up one of their idols…which throughout history has been ironically difficult for mankind to do, despite the absurdity of worshiping vain things that cannot provide salvation. Without fail, religions that once thrived from direct blessings from heaven, have all eventually dwindled to the point of clinging to their buildings, programs, structures, and traditions when apostasy has set in.

It is evident from the scriptures that the Gospel of Jesus Christ includes sacred oral traditions replete with ceremony, ordinances, and consistency (see Alma 12:9-11). But, care should be taken with temple rites, as much mischief can be done by their misuse (consider Cain vs. Abel, Brigham Young’s polygamy and blood oaths, and see Helaman 6). But, in the proper context, correct rituals can be uplifting, and even essential for our exaltation:

Ordinances instituted in the heavens before the foundation of the world, in the priesthood, for the salvation of men, are not to be altered or changed. All must be saved on the same principles. (Joseph Smith, TPJS, p. 308).

An altered form of the oral tradition that Joseph Smith began in Nauvoo is available in LDS temples or online for review (see caution below). Because it has been altered over the years, it stands in the category of apocrypha, along with many other works that give insight into the ancient oral tradition of the Gospel (see Masonic rituals, and The Collected Works of Hugh Nibley, especially his work on the Lord’s 40 day ministry, and the Egyptian Endowment, etc).

I used to be a Free and Accepted Mason, and I can say I believe Joseph Smith translated Masonry and restored what principles were lost into the beginnings of a format for use by the Priesthood in the last days, much like he translated the King James Version of the Bible…but we have lost much of what Joseph has restored.

There are no “keys” that give any man authority to change ordinances instituted before the foundation of the world, for the Priesthood, that are not intended to be changed. Therefore, changes in the endowment ceremony by definition make the ceremonies, to the degree of change involved, apocryphal, and inclusive of “interpolations by the hands of men” (D&C 91). The word history/definition of the verb form of “interpolation” is:

interpolate (v.) 1610s, “to alter or enlarge (a writing) by inserting new material,” from Latin interpolatus, past participle of interpolare “alter, freshen up, polish;” of writing, “falsify,” from inter- “among, between” (see inter-) + polare, which is related to polire “to smoothe, polish.”  Sense evolved in Latin from “refurbish,” to “alter appearance of,” to “falsify (especially by adding new material).” Middle English had interpolen (early 15c.) in a similar sense. Related: Interpolated; interpolating. (see here).

Section 91 expresses principles revealed by the Lord on how to treat Apocrypha, and is worthy of a careful review before attempting to study any text about temple rituals, or to attend an LDS temple itself. In fact, because the rituals are intended to be transmitted in person with heaven’s approval, care should also be taken in reviewing online or written materials. For those who have already received ordinances with heaven’s approval, they can be a useful way to review, especially if the LDS Church has unjustly taken away your temple recommend.

The best current resources for getting at the truth of what is contained in the Gospel’s oral tradition is to read the standard works, Joseph Smith’s teachings, and Denver Snuffer’s teachings (See Denver’s posts here and here where he says in part, “I’m acquainted with all the changes. I have found them all and studied them all. I know all of the many differences.”). Within their teachings are the Savior’s principles that must be applied first in order to prepare for higher, sacred knowledge. That is enough to build upon today. We cannot have more if we do not appreciate and live what we have already been given (see 3 Nephi 26:9 and D&C 88:33). In the chapter entitled “Preserving the Restoration” in Denver’s book of the same title, he says:

There is nothing special about us, but there can be. We do not need hundreds of temples, but will need one to which Christ can come. We will not need to perform endless work for the dead until there has been a covenant made by God with us. We must be first connected to the fathers in heaven. Only then can we do something to liberate the dead. (pp.526-527).

Having activities for youth are great and wonderful, but become an encumbrance and a hindrance to righteous living when idolatry is involved. Parents are not excused from their responsibility to be the primary teachers of the gospel to their children, so any other wholesome program for youth can be substituted for LDS Church programs as the parents supplement with Gospel teaching on their own. If you choose to wade through the idolatry included in LDS youth programs (that encourage youth to “follow the prophet” and to follow LDS leaders), then you face the challenge of contradicting their errors and persuading your children with truth from the scriptures to combat the evil influence of those programs. But, such a course may be worthwhile if you simultaneously want to take advantage of the good left in those programs. The choice is yours. Many parents organize activities for their youth with their friends in fellowships that are just as uplifting and productive. With many having served in LDS callings for years, it is easy to reproduce only the good parts of activities that are developed from wise, divinely inspired orderliness that the LDS have now commercialized and promoted to yield high tithing receipts and participation. It is perfectly OK to opt out of the LDS Church corporation’s versions of the programs and recreate them on your own, according to God’s will. Then you can pick and choose the parts that are the most uplifting and leave behind the dross.

Nothing needs to be chartered and officially sanctioned unless it involves more people than your immediate family. Follow wise principles and get heaven’s consent before important endeavors, and if you do involve a larger portion of the community, get their common consent and avoid getting trapped into false traditions and bureaucratic excesses. Be smart, be safe, be frugal, and be free. If you were once willing to put forth great effort for a calling and to get the praise of leaders, do it again for your family and for the Lord, where not much of your effort will get recognized publicly. This can include ordaining your young men (or old men) to the Priesthood outside of the LDS Church (see Denver Snuffer, Preserving the Restoration, pp. 509-515) and encouraging proper preaching, teaching, expounding, and exhorting (see 3 Nephi 14:6). The Lord may call them to service in good and worthwhile organizations that can take them on similar assignments paralleling LDS missionary service (see our post here). The Lord may inspire them to preach in ways more powerful than the limited approach of the LDS for their youth (see Denver Snuffer, Preserving the Restoration, pp. 519). Remember that this movement started with a 14 year old boy being visited by the Father and the Son, who became a 22 year old who began and finished the translation of ancient scripture.

Much of LDS missionary work is babysitting unconverted missionaries. It is an affront to the Lord and a compulsion for some who have no desires to serve God, but seek only to fulfill a family and cultural obligation. The notion that a mission is what a youth needs to get converted is a false and damnable idea. The pattern the Lord outlined is simple and profound: “If ye have desires to serve God, ye are called to the work” (D&C 4). If there is no desire, there is no call. That being said, there are still sincere, and miraculous efforts in the LDS missionary program from those who truly desire to serve the Lord, but remember, there was no MTC in Joseph Smith’s day, and what was likely Joseph’s sealing to Emma was outside of temple walls (see Denver Snuffer, Passing the Heavenly Gift, footnote 10, p. 18).

Although these are general guidelines, and not specific answers to some of the topics in the question, it should be evident by now in our posts that we do not seek to be the final answer on these questions, but to direct the learner to the scriptures and to the Lord. Hopefully you will see the spirit of the scriptures in these posts, and recognize the voice of the Good Shepherd when it has been evident, and be able to face God correctly in your journey forward.

Here are some other noteworthy resources, including a piece about sincere missionary work and inspired resources on how to conduct marriages approved by heaven, matching earlier practices of Latter-day Saints in Joseph Smith’s day:

(Rock Waterman, Where I Went Wrong On My Mission)

(Article on Marriage from the 1835 D&C, section 101)

(Keith Henderson, Marriage and Denver Snuffer, Comments on Marriage)

As other conditions arise that require direction from heaven on how to proceed, such as what to do about Patriarchal blessings, and other important items, heaven can be sought and revelation obtained as God grants it.

Concerning callings, the restraint and balance required of Hyrum Smith by the Lord in regards to preaching is noteworthy in D&C 11, but service to our fellowman is always commendable (See Rock Waterman, The Refiner’s Fire, and D&C 58:26-33).

The scriptures about the ancient kingdoms of Israel are illustrative for answering this question. They were originally one kingdom through the reigns of Kings David and Solomon, but after Solomon’s reign, they divided into the Northern Kingdom of Israel and the Southern Kingdom of Judah.

The Kingdom of Judah, who governed the temple of Solomon and had official priests and a line of authority, were idolatrous by worshiping their leaders. Jeremiah proclaimed that Jehovah himself pointed this out and said that when they prophesied, pretending it was from Him, it was more like it was from Baal instead:

The priests said not, Where is the Lord? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit. (Jeremiah 2:8).

The Kingdom of Israel rebelled against Solomon’s royal line and worshiped in high places and in groves.  They were idolatrous by worshiping the hosts of heaven instead of God alone:

And they left all the commandments of the Lord their God, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal. And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the Lord, to provoke him to anger. Therefore the Lord was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only. (2 Kings 17:16-18).

Eventually, the Kingdom of Judah gave up all pretenses, and after an insincere and feigned return to Jehovah worship during King Josiah’s reign, they became involved in full blown idolatry by worshiping the hosts of heaven as well:

¶The Lord said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. And I said after she had done all these things, Turn thou unto me. But she returned not. And her treacherous sister Judah saw it. And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks. And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the Lord. And the Lord said unto me, The backsliding Israel hath justified herself more than treacherous Judah. (Jeremiah 3:6-11).

In both cases, God rejected them when they got it wrong, including the Jews when their temple worship missed the mark (you only have to skim Isaiah, Jeremiah, or Ezekiel and other prophets to catch that theme). But, He also supported them both when they got it right, even though the Deuteronomists and King Josiah’s reformers in the Southern Kingdom of Judah modified the sacred record to reflect a condemnation of all worship in high places outside of the central temple in Jerusalem (see this scripture search for “high places” to notice the parenthetical insertions with the pattern: “But the high places were not taken away” throughout the book of the 2 Kings, for starters). The hypocrisy of Judah condemning Israel for worshiping outside of the temple manifested itself by Judah turning fully to idolatry themselves. They were just as bad, and eventually they stopped covering it up with the cloak of the official religion laid down by Moses.

The fact that God called prophets in the Northern Kingdom of Israel, most notably Elijah with his worship at an altar out in the open at Mount Carmel (see 1 Kings 18), proves that God recognizes worship outside of the temples built by religious establishments and the priestly class. The Kingdom of Israel had no temple, so all of its prophets were unofficial in terms of “authorized” temple worship.

Joseph Smith explained how both forms of worship–in a temple and on the mountain top–could be appropriate:

I preached in the grove on the keys of the Kingdom, Charity &c The keys are certain signs and words by which false spirits and personages may be detected from true, which cannot be revealed to the Elders till the Temple is completed–The rich can only get them in the Temple–the poor may get them on the Mountain top as did Moses. The rich cannot be saved without Charity, giving to feed the poor when and how God requires as well as building. There are signs in heaven, earth, and hell, the Elders must know them all to be endowed with power, to finish their work and prevent imposition. The devil knows many signs but does not know the sign of the Son of Man, or Jesus. No one can truly say he knows God until he has handled something, and this can only be in the Holiest of Holies. (Manuscript History of the Church, 1 May 1842, Sunday Morning, Grove, Ehat, Andrew F., and Cook, Lyndon W., Words of Joseph Smith, pp.120-121)

Furthermore, Alma in the Book of Mormon asserts:

Behold thy brother hath said, What shall we do?—for we are cast out of our synagogues, that we cannot worship our God. Behold I say unto you, do ye suppose that ye cannot worship God save it be in your synagogues only? And moreover, I would ask, do ye suppose that ye must not worship God only once in a week? I say unto you, it is well that ye are cast out of your synagogues, that ye may be humble, and that ye may learn wisdom; for it is necessary that ye should learn wisdom; for it is because that ye are cast out, that ye are despised of your brethren because of your exceeding poverty, that ye are brought to a lowliness of heart; for ye are necessarily brought to be humble. (Alma 32:9-12).

So therefore, the LDS are much like the Kingdom of Judah, and the residue that have left the LDS Church to worship on their own are much like the Kingdom of Israel. Both scenarios can have excesses and insincere, unaccepted worship, as well as sincere and true worship. So, contrary to the prejudices of many active Latter-day Saints, non-members can legitimately worship outside of LDS temples, and still worship appropriately in the spirit of the temple.

On February 22, 1844, the Prophet Joseph Smith mentioned worship on the mountaintops when he instructed concerning an exploration of the West for a settlement of the Saints. He said:

I want every man that goes to be a king and a priest. When he gets on the mountains he may want to talk with his God (Documentary History of the Church, vol. 6, p. 224).

The Lord cuts a path between the extremists of the two by seeking those who will worship Him in spirit and in truth (see John 4:23), whether they be in the temple or on the mountains, or at a home altar. In “spirit” because His word is spirit, as the mind of God lays an unseen path before the believer to follow; and in “truth” because the faith and action of the believer brings the realities of the spirit (or the mind of God) into existence in the natural world when they elect to follow His commands. The realities of the spirit are only real if God has truly ordained it as opposed to it coming from a frenzied mind and heated imagination, and only if the believer has followed God’s words and guidance correctly.

And then received ye spirits which ye could not understand, and received them to be of God; and in this are ye justified? Behold ye shall answer this question yourselves; nevertheless, I will be merciful unto you; he that is weak among you hereafter shall be made strong. . . . And again, he that receiveth the word of truth, doth he receive it by the Spirit of truth or some other way? If it be some other way it is not of God. (D&C 50:15-16,19-20). And truth is knowledge of things as they are, and as they were, and as they are to come. (D&C 93:24).