FairAsTheMoon

The Spirit of Revelation

2011-04-10T17:29:00.000-07:00

At least two prophets, seers, and revelators spoke on the topic of revelation during the 181st Annual Conference of the Church of Jesus Christ of Latter-Day Saints. Both President Uchtdorf and Elder Bednar addressed the topic in similar ways. President Uchtdorf spoke of the folly of waiting on the Road to Damascus for marvelous experiences; Elder Bednar contrasted the sudden illumination of a dark room with the gradual light of the rising sun. A fundamental principle of both talks being that truth and light tend to come to each of us gradually as we worthily pursue it and prepare ourselves to receive it.

I was struck by a paragraph from Elder Bednar's talk (found here:
http://lds.org/general-conference/2011/04/the-spirit-of-revelation?lang=eng )

President Joseph F. Smith counseled: “Show me Latter-day Saints who have to feed upon miracles, signs, and visions in order to keep them steadfast in the Church, and I will show you members … who are not in good standing before God, and who are walking in slippery paths. It is not by marvelous manifestations unto us that we shall be established in the truth, but it is by humility and faithful obedience to the commandments and laws of God” (in Conference Report, Apr. 1900, 40).

I was reminded of a missionary that I knew who, although not seeking miracles and signs, was seeking constant validation and answers to questions from general authorities. The answers he would treasure, for a while. Eventually, some time after his mission, he left the church. An illustration of the principle that we have to claim and use the light and truth given us; we can't rely on others; the Spirit must speak to our spirit, in our hearts and in our minds. Then we may be truly converted and we stay that way by steadily hearkening to it, our testimonies growing line upon line and precept upon precept.

Powers of Heaven

2011-03-27T11:09:00.000-07:00

Just some thoughts off the cuff here as I consider two verses from D&C Section 84:
118 For, with you saith the Lord Almighty, I will rend their kingdoms; I will not only shake the earth, but the starry heavens shall tremble.
119 For I, the Lord, have put forth my hand to exert the powers of heaven; ye cannot see it now, yet a little while and ye shall see it, and know that I am, and that I will come and reign with my people.

I had two thoughts while reading this: First, I remember some other verses using the term powers of heaven, and second, I remember a verse about the stars being angry and casting themselves down. Are the starry heavens trembling and the powers of heaven, which shall be "shaken" according to some verses, the same, related or completely different?

These are the other scriptures that use the term powers of heaven:
Doctrine and Covenants 121:36
That the rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness.

-This is the one most often quoted in conference talks and other references by the general authorities to the powers of heaven. The rights of the priesthood being inseparably connected therewith. So the powers of heaven have some reference to the priesthood (or rather govern the use of the priesthood)?

Moses 7:27
And Enoch beheld angels descending out of heaven, bearing testimony of the Father and Son; and the Holy Ghost fell on many, and they were caught up by the powers of heaven into Zion.

Luke 21:26
Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.

-This is what I was thinking of, references to the powers of heaven being shaken. But how does that relate to the priesthood connection? Is this a completely different meaning for the "powers of heaven" as in the things that we can see in the physical heavens rather than the priesthood or righteousness?

Joseph Smith—Matthew 1:33
And immediately after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be shaken.

3 Nephi 20:22
And behold, this people will I establish in this land, unto the fulfilling of the covenant which I made with your father Jacob; and it shall be a New Jerusalem. And the powers of heaven shall be in the midst of this people; yea, even I will be in the midst of you.

-This seems relate back to the priesthood connection again - or Jesus Christ himself.

3 Nephi 28:7
Therefore, more blessed are ye, for ye shall never taste of death; but ye shall live to behold all the doings of the Father unto the children of men, even until all things shall be fulfilled according to the will of the Father, when I shall come in my glory with the powers of heaven.

Joseph Smith—Matthew 1:36
And, as I said before, after the tribulation of those days, and the powers of the heavens shall be shaken, then shall appear the sign of the Son of Man in heaven, and then shall all the tribes of the earth mourn; and they shall see the Son of Man coming in the clouds of heaven, with power and great glory;

This verse D&C 21:6 (and others) make reference to the heavens shaking for good:
For by doing these things the gates of hell shall not prevail against you; yea, and the Lord God will disperse the powers of darkness from before you, and cause the heavens to shake for your good, and his name’s glory.

And this verse Doctrine and Covenants 88:87 talks about the stars being angry and casting themselves down:
87 For not many days hence and the earth shall tremble and reel to and fro as a drunken man; and the sun shall hide his face, and shall refuse to give light; and the moon shall be bathed in blood; and the stars shall become exceedingly angry, and shall cast themselves down as a fig that falleth from off a fig tree.

-So where does all this go? We have powers of heaven connected to priesthood, heaven and the powers of heaven being shaken (for good?), and stars becoming angry and casting themselves down. All sparked (in my mind) by two verses referencing the starry heavens shaking and the Lord reaching forth to exert the powers of heaven. All having reference to the last days. I am intrigued by the angry stars because it could be simply stars falling (meteors or other phenomena), or it could have reference to something earthly, as in kings, princes, nobles, leaders becoming angry and falling from their positions. (This latter idea is from something I read a year or so ago by Sir Isaac Newton as he attempted to decipher the Book of Revelation. While I found him uninspired, it was at least interesting.) I haven't found a satisfactory discussion in modern revelation about the meanings here, so I have to assume it hasn't been given, or it is simply obvious and I'm just not bright enough to see it.

Fine Clothes and Mankind's Problems

2010-09-06T15:03:00.000-07:00

Some notes on Alma 4

About the pride and fine-twined linen - Elder Joe J. Christensen said at April 1999 Conference: "More than 10 times the prophets of the Book of Mormon warn us of the problems of pride related to the nature of our clothing."

Elder L. Tom Perry said at the April 1992 Conference: "Alma understood... there is no way of caring for the problems of mankind unless the great majority of them have been taught and subscribe their living to a code of conduct which will keep them from falling into sin... We are spending too much time and energy in repairing the damage of sin and not enough time in teaching them the Lord's law as a foundation on which they can govern their lives."

The Real Peace Corps - The enforcement of just laws

2010-08-08T17:19:00.000-07:00

The prosecutor's argument for strict enforcement of just laws:
Alma 1:32-33:
...nevertheless, the law was put in force upon all those who did transgress it, inasmuch as it was possible.
And it came to pass that by thus exercising the law upon them, every man suffering according to that which he had done, they became more still, and durst not commit any wickedness if it were known; therefore, there was much peace among the people of Nephi...

Under God

2010-08-08T16:19:00.000-07:00

New link (replacing xs&c&s) led me to this article:
http://www.firstthings.com/article/2010/07/god-and-gettysburg
God and Gettysburg
“Under God” were Lincoln’s immortal words
Robert George

Which reveals the lengths to which some go to remove God from our history.

Be The Angel

2010-07-05T09:13:00.000-07:00

We often get what we desire and may not realize it; it just doesn't always happen like we expect.

In Alma 29:1&2 Alma says:
O that I were an angel, and could have the wish of mine heart, that I might go forth and speak with the trump of God, with a voice to shake the earth, and cry repentance unto every people. Yea, I would declare... repentance and the plan of salvation...

Alma changed his own conduct after a visit from an angel. That angelic visit as described in Mosiah 27:11-17 included a voice of thunder to shake the earth, questions about Alma's persecution of the church, a testimony of God's power and of his church, a directive to remember the difficulties from which the Lord had delivered his fathers, and a warning of destruction if he continued his persecution of the Church.

We find that Alma used these same elements in his subsequent conduct in preaching and teaching and leading the church. In his own teaching he tells the people to remember their fathers and the Lord's power that delivered them. When he faces Korihor in Alma 30 he also uses the methods of the angel in telling Korihor about the existence of God; in verse 47 he tells Korihor that he will be smitten and destroyed rather than be allowed to keep bringing souls to destruction.

Alma really becomes the angel. He teaches and rebukes and as the angel had taught and rebuked him. So his prayer that he could be as an angel and preach repentance is mostly realized. He carried on as the angel taught him - doing what the angel did. The only thing he lacked was the voice of thunder to shake the earth. In lieu of that voice of thunder he was clothed with power and authority.

The One Thing The Book of Mormon Teaches

2009-07-26T17:55:00.000-07:00

Book of Mormon Images 1
There is definitely one thing the Book of Mormon teaches first and foremost. Everyone remembers from reading the first chapter in First Nephi that Nephi is born of goodly parents and that Lehi preached and prophesied at Jerusalem. I think there is a tendency to forget that this chapter also contain a vision, and the importance of this vision. While contemplating the imagery in this chapter I was struck by one particular image - and that image is the core teaching of the Book of Mormon.

THE ONE THING:
In the First Book of the Book of Mormon, in the First chapter of that book, the first word of the first verse is I -- as in I Nephi. In otherwords, we're starting with a big Roman numeral one.

Nephi goes on to write about making his record and then he gets to his father Lehi. Lehi prays and he has a vision of a pillar of fire upon a rock - which would look a lot like a large flaming number one.

Lehi goes back home and being overcome, throws himself on his bed and is again carried away in a vision. He sees the heavens open and sees God sitting upon his throne. For extra effect, I note that the last three letters of throne, are "one" - at least in English.

Besides seeing concourses of angels around the throne, Lehi sees "One descending out of the midst of heaven, and he beheld that his luster was above that of the sun at noon-day. " So here is the One to which all these one's point.

Lehi sees 12 others whose brightness exceeds that of the stars, following the One.

The One gives Lehi a book.

Lehi saw One, followed by 12 and chapter 1 verse 12 of this chapter says: "And it came to pass that as he read, he was filled with the Spirit of the Lord."

So my One Thing actually has two points: First, The One Thing the Book of Mormon teaches about, is Jesus the Christ, the One who descended in the vision. Second, as with Lehi and the book given to him in the vision, those who read the Book of Mormon can be filled with the Spirit of the Lord.

Good Grins

2009-07-12T18:30:00.000-07:00

This guy at www.kumpster.blogspot.com claims to have my job -- but I guess he's just in a different village. I've added it to the links. The site appears to be refreshingly free of the flag of controversy (except to the extent that good cheer, faith and patriotism are controversial). I most enjoyed the bits "They walk among us" and "Tonto and the Lone Ranger." After I found a limerick in the mix, I knew I would want to go back.

An Apostle's Easter Thoughts on Christ

2009-04-12T08:59:00.000-07:00

http://www.youtube.com/watch?v=EpFhS0dAduc

Mormon Temples - Why?

2009-03-15T09:01:00.000-07:00

Who hasn't wondered why the Church of Jesus Christ of Latter-Day Saints builds temples?
My attempt to post the video failed, so here is the link:

http://www.youtube.com/watch?v=-x_-TQivCx8

Hanks & Jackson: Mulish on America

2009-02-01T15:17:00.000-08:00

In recent weeks, both Tom Hanks and Samuel L. Jackson have made remarks disparaging Mormons for their support of California's Prop 8. Hanks called Mormons "unamerican" - and later apologized for using the term unamerican - but not, apparently, for his criticism. Jackson said Mormons were not unamerican, just "misinformed." Both of these gentleman are very talented actors and because of the celebrity that talent has brought them, their voices are heard in the political arena when others are not. That's all well and good. I merely question the importance given to that voice. If a mule could play the trombone with wonderful skill, and I enjoyed listening to that trombone music, could I still enjoy the music even if the mule could also talk, and sometimes said asinine things? Sure, and I would hope the mule would keep playing. Please play on Messieurs Hanks and Jackson.

Below is an excerpt from a church statement about some of the things the church and its members do:

3. The church members are respectful of the beliefs of members of other religious denominations and we hope for the same respect for ours.
4. Often we join people of different beliefs to carry out humanitarian tasks and meet the needs of people as in the case of emergencies caused by natural disasters, delivering wheelchairs, medical shifts and delivering bags of useful school supplies.
5. Those who know us, know that our mission is to teach the Gospel of Jesus Christ and bless the lives of people. It has never been and will not be our intention to create antagonism, rather we embrace as fellow Christians all who believe in Jesus Christ as the Son of God the Savior of all mankind -- in spite of doctrinal differences

The War Over Choice

2008-11-16T16:16:00.000-08:00

I have this week been in a couple discussions with another member of my faith who has confused the war in heaven for agency and Heavenly Father's Great Plan of Happiness, with choices and consequences in mortality. I am suggesting that she study Elder Oaks' talk, "Weightier Matters." I include a few excerpts here:

Few concepts have more potential to mislead us than the idea that choice, or agency, is an ultimate goal. For Latter-day Saints, this potential confusion is partly a product of the fact that moral agency—the right to choose—is a fundamental condition of mortal life. Without this precious gift of God, the purpose of mortal life could not be realized. To secure our agency in mortality we fought a mighty contest the book of Revelation calls a “war in heaven.” This premortal contest ended with the devil and his angels being cast out of heaven and being denied the opportunity of having a body in mortal life (see Rev. 12:7–9).
But our war to secure agency was won. The test in this postwar mortal estate is not to secure choice but to use it—to choose good instead of evil so that we can achieve our eternal goals. In mortality, choice is a method, not a goal.
Of course, mortals must still resolve many questions concerning what restrictions or consequences should be placed upon choices. But those questions come under the heading of freedom, not agency. Many do not understand that important fact. We are responsible to use our agency in a world of choices. It will not do to pretend that our agency has been taken away when we are not free to exercise it without unwelcome consequences.
Because choice is a method, choices can be exercised either way on any matter, and our choices can serve any goal. Therefore, those who consider freedom of choice as a goal can easily slip into the position of trying to justify any choice that is made. “Choice” can even become a slogan to justify one particular choice...
Latter-day Saints follow the teachings of the prophets. On this subject our prophetic guidance is clear. The Lord commanded, “Thou shalt not … kill, nor do anything like unto it” (D&C 59:6). The Church opposes elective abortion for personal or social convenience. Our members are taught that, subject only to some very rare exceptions, they must not submit to, perform, encourage, pay for, or arrange for an abortion. That direction tells us what we need to do on the weightier matters of the law, the choices that will move us toward eternal life.
In today’s world we are not true to our teachings if we are merely pro-choice. We must stand up for the right choice. Those who persist in refusing to think beyond slogans and sound bites like pro-choice wander from the goals they pretend to espouse and wind up giving their support to results they might not support if those results were presented without disguise.
...If we say we are anti-abortion in our personal life but pro-choice in public policy, we are saying that we will not use our influence to establish public policies that encourage righteous choices on matters God’s servants have defined as serious sins. I urge Latter-day Saints who have taken that position to ask themselves which other grievous sins should be decriminalized or smiled on by the law due to this theory that persons should not be hampered in their choices. Should we decriminalize or lighten the legal consequences of child abuse? of cruelty to animals? of pollution? of fraud? of fathers who choose to abandon their families for greater freedom or convenience?
Similarly, some reach the pro-choice position by saying we should not legislate morality. Those who take this position should realize that the law of crimes legislates nothing but morality. Should we repeal all laws with a moral basis so that our government will not punish any choices some persons consider immoral? Such an action would wipe out virtually all of the laws against crimes.
From
Weightier Matters
By Elder Dallin H. Oaks Of the Quorum of the Twelve Apostles
-here is the link to the complete article
http://www.lds.org/ldsorg/v/index.jsp?vgnextoid=2354fccf2b7db010VgnVCM1000004d82620aRCRD&locale=0&sourceId=7755a1615ac0c010VgnVCM1000004d82620a____&hideNav=1

Who is Jesus Christ?

2008-05-09T21:17:00.000-07:00

"He is our Lord, our Redeemer, the Messiah, the King of Zion, the Rock of Heaven. He ransomed us with His blood. "

"The Prophet Joseph Smith was often asked, “What are the fundamental principles of your religion?”
“The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.""

http://jesuschrist.lds.org/SonOfGod/eng/his-life-and-teachings/articles/who-is-jesus-christ

From President Boyd K. Packer's "Who Is Jesus Christ?"

New Link - Jesus Christ

2008-03-30T14:44:00.000-07:00

There is a new link on the list. Here is a link to the multimedia testimonies of Christ by prophets, seers, and revelators:

http://jesuschrist.lds.org/SonOfGod/eng/special-witnesses

This and more are available through the "Jesus Christ" link on the left.

Easter Message

2008-03-23T14:08:00.000-07:00

A nice summary of the importance of Easter:

Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth.

Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered.

Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise.

Wherefore, he is the firstfruits unto God, inasmuch as he shall make intercession for all the children of men; and they that believe in him shall be saved.

And because of the intercession for all, all men come unto God; wherefore, they stand in the presence of him, to be judged of him according to the truth and holiness which is in him.

2 Nephi 2: 8-10

President Gordon B. Hinckley

2008-01-31T18:49:00.000-08:00

The passing of a great man -- the anticipation of his worthy successor:

The appointment of a new president of The Church of Jesus Christ of Latter-day Saints happens in an orderly way that — remarkably in today’s world — avoids any trace of internal lobbying for position or rank. Viewed by members as a divinely revealed process, it is devoid of electioneering whether behind the scenes or in public.
http://www.ldsmag.com/churchupdate/080128presidenthinckleypassesaway4.html

Problems in those "mormon" scriptures

2008-01-07T22:14:00.001-08:00

www.mormanity.blogspot.com has this, and more -- allegedly from mormoncult.com -- comparing excepts from the mormon scriptures with mainstream beliefs:

Mormonism vs. Acceptable Christianity:
Mormon Confusion about the Nature of God
Teachings from LDS Scriptures
Like Joseph Smith, witnesses in the Mormon scriptures claim to have seen God and Christ as two separate beings: "But he . . . looked up steadfastly unto heaven, and saw the glory of God, and Jesus standing on the right hand of God." 1
Mainstream Christian Belief
True Christians know that God and Christ are one (John 10:30), namely one spiritual, indivisible Being of one substance without a visible body and certainly without a "right hand." And no man can see God (John 6:46), so the Mormon scripture is clearly false.

All of the comparisons are as good as this one. I have deliberately left out the footnote -- if you know your "mormon" scriptures, you don't need the reference.

Amalickiah Studied His Joab

2008-01-06T22:50:00.000-08:00

As I continue to study history and to study the scriptures, I find many happenings in the Book of Mormon that are mirrored in other scripture, or in historical events. This is the most recent of such:

It seems that Amalickiah also knew his history and recognized tactic likely to bring success. Joab had previously used in the trick the service of his king (actually killing the guy that took his old job), Amalickiah used it as part of his plan to become king. The comparison is interesting

2 Samuel 20:8-11
8 When they were at the great stone which is in Gibeon, Amasa went before them. And Joab’s garment that he had put on was girded unto him, and upon it a girdle with a sword fastened upon his loins in the sheath thereof; and as he went forth it fell out.

9 And Joab said to Amasa, Art thou in health, my brother? And Joab took Amasa by the beard with the right hand to kiss him.

10 But Amasa took no heed to the sword that was in Joab’s hand: so he smote him therewith in the fifth rib, and shed out his bowels to the ground, and struck him not again; and he died. So Joab and Abishai his brother pursued after Sheba the son of Bichri.

11 And one of Joab’s men stood by him, and said, He that favoureth Joab, and he that is for David, let him go after Joab.

Alma 47:22-27
22 But behold, as the king came out to meet him Amalickiah caused that his servants should go forth to meet the king. And they went and bowed themselves before the king, as if to reverence him because of his greatness.

23 And it came to pass that the king put forth his hand to raise them, as was the custom with the Lamanites, as a token of peace, which custom they had taken from the Nephites.

24 And it came to pass that when he had raised the first from the ground, behold he stabbed the king to the heart; and he fell to the earth.

25 Now the servants of the king fled; and the servants of Amalickiah raised a cry, saying:

26 Behold, the servants of the king have stabbed him to the heart, and he has fallen and they have fled; behold, come and see.

27 And it came to pass that Amalickiah commanded that his armies should march forth and see what had happened to the king; and when they had come to the spot, and found the king lying in his gore, Amalickiah pretended to be wroth, and said: Whosoever loved the king, let him go forth, and pursue his servants that they may be slain.

Of course, it's entirely possible that Amalickiah had no knowledge of Joab's leger de main, but Joab could have been the inspiration.

Lamanite Internet

2007-03-29T19:03:00.000-07:00

See Mosiah 20:1-5
"Now there was a place in Shemlon (or the internet, maybe myspace.come) where the daughters of the Lamanites did gather themselves together... to make themselves merry...
"The priests of King Noah (or child predators and other unsavory characters) discovered the daughters of the Lamanites... they laid and watched them.
"And ... they came forth from their secret places and took them and carried them into the wilderness."

Words of wisdom from prophets of the past. A striking parallel with the internet today and children unattended in such a dangerous place.

Search for the Truth

2007-03-27T18:32:00.000-07:00

Here, http://en.fairmormon.org/index.php/Search_for_the_Truth_DVD, you will find information that the dvd fails to present -- without the information, how can you find the truth. (Thanks to Wewintheylose for leading me there).

Looking to Conference

2007-03-09T21:36:00.000-08:00

This evening as I read in Mosiah chapter 2:

9 And these are the words which he spake and caused to be written, saying: My brethren, all ye that have assembled yourselves together, you that can hear my words which I shall speak unto you this day; for I have not commanded you to come up hither to trifle with the words which I shall speak, but that you should hearken unto me, and open your ears that ye may hear, and your hearts that ye may understand, and your minds that the mysteries of God may be unfolded to your view.

10 I have not commanded you to come up hither that ye should fear me, or that ye should think that I of myself am more than a mortal man.

11 But I am like as yourselves, subject to all manner of infirmities in body and mind; yet I have been chosen by this people, and consecrated by my father, and was suffered by the hand of the Lord that I should be a ruler and a king over this people; and have been kept and preserved by his matchless power, to serve you with all the might, mind and strength which the Lord hath granted unto me.

It made me think about conference coming up and how easy it is to get caught up in trifling with the words of the prophets, seers and revelators who will address the saints and the world. But that is not the purpose of the assemblage. We come not to trifle, but to hearken, not to argue but to have the mysteries of Heaven unfolded to our view. The speakers will be mere men and women, nothing more than mortal men -- and yet they have been chosen by the sustaining vote of the saints, set a part by those in authority and called of God, suffered by the hand of the Lord and seemingly preserved by his matchless power. Their words will be filled with power, and I plan to hearken.

How to Be Preserved

2007-02-06T22:08:00.000-08:00

Actually that title sounds like a chapter from the Book of Coming Forth By Day, (better known as the Egyptian Book of The Dead).

Section 88 of the Doctrine and Covenants is replete with deep and profound principles that I have yet to fully grasp. I did think that verse 34 made an interesting comparison with the last verses of the Word of Wisdom.

D&C 88: 34 "And again, verily I say unto you, that which is governed by law is also preserved by law and perfected and sanctified by the same. "

D&C 89:18-21 "And all saints who remember to keep and do these sayings, walking in obedience to the commandments, shall receive health in their navel and marrow to their bones;
And shall find wisdom and great treasures of knowledge, even hidden treasures; And shall run and not be weary, and shall walk and not faint. And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them. Amen. "

In fact, I think we could find similar passages in the Book of The Dead.

2007-01-29T21:22:00.000-08:00

Is this an ancient site? Ruins from the Book of Mormon times? In fact, a number of fair skinned men were killed here by darker skinned men. I took this picture not too far from where I live. Just experimenting with possibilities.

Can anyone identify the place?

Children, Meetings and Reverence

2006-12-17T20:32:00.000-08:00

This article presents something I discovered on my own, and something more parents need to discover. Unfortunately, I think many parents enjoy the foyer carnival.

http://library.lds.org/nxt/gateway.dll/Magazines/Ensign/1989.htm/ensign%20july%201989.htm/enjoying%20sacrament%20meeting%20with%20children%20.htm?fn=document-frameset.htm$f=templates$3.0

Saddest Book

2006-12-16T15:21:00.000-08:00

I have come to the conclusion that 4th Nephi is the saddest book in the Book of Mormon. Following the appearance of the resurrected Christ and a couple hundred years of righteousness -- there comes a little pride and the wearing of costly apparel, class distinctions, and finally willfully rebelling against the word of God. Knowing what follows makes the fall all the more sorrowful.

The Law of the Harvest

2006-10-01T08:42:00.000-07:00

Elder Uchtdorf mentioned the Law of the Harvest -- Whatsoever a man soweth, so shall he reap. I thought that meshed interestingly with some personal study from a day or two ago from Alma 41:7-8 -- that men are their own judges, whether to do good or evil and the way is prepared that whosoever will may walk therein and be saved. The footnote references 2 Nephi 2:26 (men are free to act for themselves); Alma 42:27 (whosoever will may come and partake but none are compelled and at the last day it shall be restored to him according to his deeds); and Helaman 14:30 (ye are permitted to act for yourselves, for God hath made you free).

The key is that men will be judged by their DEEDS, i.e., works, and not merely their professions of faith. Men are free to exercise faith and experiment upon the word (I particularly like Elder Uchtdorf's admonition to "get in on the action for ourselves" (maybe that's not an exact quote, but that's what my notes say)) and reap the blessings of righteousness, or not. It seems that we become our own judges by our actions--including every idle word to refer to one of the Priesthood session talks.

2006-09-16T17:25:00.000-07:00

Having already found (or maybe strained to see) Mormon elements in Edgar Rice Burroughs' Princess of Mars and Gods of Mars, why not grasp at some further straws:

When doing any kind of internet search on Tolkien, Lord of the Rings, and the Book of Mormon, one must inevitably come across the quote from Bloom about being reminded of the latter when reading the former because Tolkien's verse is even worse. (But it sounds almost poetic the way I say it). There are also a plethora of LDS folks on the net who make connections between the LOTR and the BofM, as well as the stone throwers who attempt use Tolkien's multi-decade work as an argument that one can create a comprehensive culture and land and language and proper names etc... and therefore Joseph Smith was no more a prophet than Tolkien. Daniel Peterson has dealt with this last group, as he has with so many critics, with decisive argument anchored in facts and reason.

So what could I possible add? The short and simple answer is: Nothing of any consequence. A fact which will not prevent me from throwing my own green wood on the fire. Is it possible that Tolkien was influenced by the BofM? Again, there is a short answer: Probably not. And still I persist in making one more connection, a connection that has apparently been neglected by those scholars at the "big name" LDS websites.

The connection of which I speak consists of relics*. The Restoration brought with it relics: The Book of Mormon; The Sword of Laban; Laban's Breastplate; the Urim & Thummim; and the Liahona. LOTR also had relics that were left over at the end: Sting; The Mithril Shirt; The Vial of Galadriel; The Palantir; and Galadriel's box of dust.

Anyone else see the parallel? No, I thought not. Allow me to elucidate (or simply sedate depending on one's level of interest):

Weapons and Armor: Laban's Sword and Breastplate = Sting and The Mithril Coat
Light and Guidance: The Urim and Thummin, which I understand means lights and perfection, and which were seer stones used in translating and seeing future or far things; also the Liahona, which was a guide or director -- all of which correspond interestingly with Galadriel's Vial, which was a light in the darkness and helped show the way, and the Palantir which allowed the user to see distance places.
Dust in a Box: This is my favorite parallel. The Book of Mormon is as "a voice from the dust," to proclaim the gospel and, among other things, cause the Lamanites to blossom and be delightsome; also the BofM was found in a stone box and was sometimes kept in a wooden box-- which is reflected interestingly by Galadriel's box of dust given to Sam and with which he revitalizes, or restores the Shire and makes it blossom even better than before, all of which is quite delightful.

*Merriam-Websters Online defines relic
1 a : an object esteemed and venerated because of association with a saint or martyr b : SOUVENIR, MEMENTO
2 plural : REMAINS, CORPSE
3 : a survivor or remnant left after decay, disintegration, or disappearance
4 : a trace of some past or outmoded practice, custom, or belief

My use of relic is really a combination of definitions 1&3.

More 1 Nephi 16

2006-06-17T21:47:00.000-07:00

In reading the Book of Mormon again, I am again struck by 1 Nephi 16. Among other things, I note that it is only after Lehi has fulfilled all of the commandments given him (after they have spent some time in the valley of Lemuel in tents, got the plates and got the kids married) that the Lord again tells Lehi to move on toward the promised land. No progress toward the next level until all of the conditions given for the present level have been completed.

Conference

2006-04-01T20:30:00.000-08:00

Just excellent sessions so far. In High Priest's group last week we were counseled to watch conference with specific questions in mind -- questions of our own concern -- and listen for the answers. Certainly a true principle -- several speakers, including the prophet, told me what I needed to hear to answer my question. Speaking of the prophet, there was certainly a lot of appreciation expressed, most notably by Pres. Monson as he introduced Pres. Hinckley as the concluding speaker.

Weary the Lord

2006-03-25T21:18:00.000-08:00

Truman G. Madsen quotes the Prophet Joseph Smith as saying that we should weary the Lord with our prayers until he gives us an answer (but not after we have an answer and we just want a different answer). Madsen's Joseph Smith The Prophet is full of great and inspiring information. This is just one of the things from the work that has been particularly interesting to me.

The Iron Rod

2006-03-25T21:17:00.000-08:00

The Iron Rod: "The Holy Ghost doesn't inspire us to possess such a spirit of criticism."

Some nice thoughts -- and interestingly enough, I found the link at one of those spots that seems to carry a high amount of criticism.

More Facts re global warming

2006-01-13T08:52:00.000-08:00

FT.com / World / Americas - Beware how you meddle with climate change: Information now reveals that burning fossil fuels actually help fight global warming, while living trees contribute significantly to the warming effect with methane emissions.

So does that mean I should stop shooting beavers?

Looking for Loopholes

2006-01-12T11:51:00.000-08:00

Mormanity: Why I've Been Distracted Lately. . .: "We gathered all our receipts and other records and then spent most of Dec. 30 with the best tithing attorney in Wisconsin, preparing for our Dec. 31 tithing settlement date. Incredibly, the best this pricey expert could do was to get our tithing down to 10% of our income..."

That Mr. Lindsay is a very funny man.

What's really amazing is that people will solicit tithing advice from strangers on the internet rather than asking their own ecclesiastical leaders. Maybe it is because no appointment is needed and the advice can be disregarded without the consequences and the pricking of conscience that may accompany the same treatment of counsel from the proper source.

The Zeezrom Approach

2005-11-10T14:50:00.000-08:00

I. Alma & Amulek Preach
or
“Friends, lawyers, hypocrites, lend me your ears”
Alma had returned to the City of Ammonihah under angelic command to preach once more. Amulek had received Alma and the two of them then went forth to preach in the city. Alma preached repentance but the people contended with him; he warned that the Lord had decreed that if they would rebel against him, they would be utterly destroyed and he preached redemption through Christ. The people were angry and attempted to lay hands on him but, for reasons unspecified in the text, were unable to get Alma. Amulek next spoke, giving his lineage and history, including the command he received from an angel to receive Alma. Amulek followed by testifying of Alma’s teachings.

II. The People Seek to Destroy Alma & Amulek
or
Amulek Demonstrates How to Win Friends and Influence People
Some of the people were astonished at preaching of Alma and Amulek; some thought to question them to catch them in their words so that they might be slain or imprisoned. Those who sought to destroy them were the lawyers learned in all the cunning arts of the people. Amulek perceived their designs and rebuked, “[Y]e lawyers and hypocrites, for ye are laying the foundations of the devil; for ye are laying traps and snares to catch the holy ones of God. Ye are laying plans to pervert the ways of righteousness, and to bring down the wrath of God upon your heads, even to the utter destruction of this people.” He called the people to repentance, warning that only the prayers of the righteous prevented destruction from being visited upon them. In their wicked and hardhearted state (see the Senate Judiciary Committee for modern examples), the people became angry and said, “This man does revile against our laws which are just, and our wise lawyers whom we have selected.” Amulek had made no statements against their law but, to the contrary, had spoken in favor of the law to their condemnation. He told them so and emphasized that “the foundation of the destruction of this people is beginning to be laid by the unrighteousness” of the lawyers and judges. True to their wicked nature, the people then cried out that Amulek was a child of the devil, having lied to them and spoken against their law and reviling their lawyers and judges. The lawyers put it into their hearts to remember these things. (Note that it also interesting to compare this reaction of the people in Ammonihah with the reaction of the people who had gathered as Nephi prayed upon his tower when Nephi called them to repent -- see Helaman 7 et. seq.)

III. Zeezrom Inquires
or
Enter The Dragon
Zeezrom, the foremost to accuse Amulek and Alma, begins with a simple inquiry addressed to Amulek: “Will ye answer me a few questions which I shall ask you?” So begins the man who is call an “expert in the devices of the devil.” Amulek consents to answer, “if it be according to the Spirit of the Lord which is in me; for I shall say nothing which is contrary to the Spirit of the Lord.” Zeezrom then offers Amulek six onties* of silver, the equivalent of 36 days judicial wages, “if thou wilt deny the existence of a Supreme Being.”

IV. How’s That Again?
or
“How Would Yous Like to Go Swimmin’ Wi' Duh Fishes?”
What? Did the most expert of the unrighteous lawyers make a blunt offer to buy-off Amulek? Shouldn’t we expect more from Zeezrom? Here is a man trained in the arts of language, questioning, subtlety and deception; he is presented as an expert in the devices of the devil. Doesn’t it seem peculiar that he should resort to a naked bribe, offering a significant, although not enormous, amount of money, for Amulek to deny his testimony? This approach appears neither subtle nor particularly expert. The offer is an open bribe. On it’s face, the approach is clumsy, barely a step above the brute threat of bodily harm. How can we believe that Zeezrom possesses expertise in the cunning arts when he begins his cross-examination with such a tactless stab?

As even novice practitioners of cross-examination know, the opening questions of an effective adversarial examination are simple and often depend upon misdirection. The preliminary questions are frequently intended to lead the victim into the trap, to gradually erect the fence which will ultimately bar escape. In Zeezrom’s approach, we have only the first question and we are deprived of the follow up which would demonstrate Zeezrom’s skill. Amulek’s response and Zeezrom’s subsequent change of heart extinguished the spark before the tinder had taken flame. So we can only evaluate Zeezrom based upon his opening interrogatory.

V. Appraising Zeezrom
or
“I Come Not to Bury Zeezrom But to Appraise Him”
So where was Zeezrom going with this direct assault? Is it possible that the apparent clumsiness of the attack was part of the “evil genius” at work? Those who are familiar with the rules of evidence in American litigation, either by direct reference or even through the distorted lens of the television will recall that they have never heard any such question presented to a witness. Perry Mason coaxed confessions with cutting questions, not offers of compensation. Although a witness’ bias, motivation or reception of pecuniary gain from their testimony are relevant and permissible avenues of inquiry, any modern trial attorney who blatantly offered money for a change of testimony would certainly find himself under immediate reprimand from the presiding judge; he might also face criminal charges and be subject to disciplinary action by the bar. As for Zeezrom, we must assume that any rules of evidence in effect differed radically from our modern code; we also know that the setting in this instance did not involve any court room; procedural niceties and evidentiary standards would not apply. Therefore, we cannot judge Zeezrom’s approach according to the limitations of our modern courtroom practices.

How is Zeezrom’s approach more or less than the clumsy stroke that it seems? Our inquiry allows us to speculate. Indeed, the paucity of evidence forces us to speculate. We ask, “What might have happened next, had not Amulek given the inspired response that terminated the cunning interrogation?” First, and least likely, it would seem, Amulek might have replied, “Done,” or perhaps, “Let me have the money first.” Either of these responses, a direct submission to the perceived direct assault, would have immediately ruined Amulek’s credibility without the need for further questioning or argument. However, let us speculate that Zeezrom did not expect Amulek to capitulate so easily. What answers might Zeezrom have reasonably expected an uninspired witness to give? Responses like, “I know you would not give me the money,” or “I don’t believe you will give me the money,” would be reasonable. The most likely responses might be rather simple, “No,” or “I won’t deny it for those six onties, or even a hundred onties.” All of these responses would have served Zeezrom’s purpose equally well. These responses all respond to the direct question, “Will you deny the truth for this much money?” All of these responses step away from Zeezrom’s direct attack only to fall into the pit that he has waiting.

VI. Zeezrom’s Pit
or
The Price Is Right
The pit in waiting may not be obvious. That is, of course, the cunning nature of Zeezrom’s approach. Zeezrom’s victim will sidestep the attack with his simple response, believing that he remains on solid ground. Unfortunately for the victim, Zeezrom is waiting with additional questions and further argument to expose the pit in which he now stands. Zeezrom’s pit is the appearance of evil; in this case, the appearance of haggling. Almost any answer, with the exception of a rebuke similar to that given by Amulek, lands the victim in the pit. Zeezrom might follow with an offer to increase the compensation and thus reward the victim for his steadfastness in resisting the first offer. “Will you deny your testimony for ten onties?” Once more he might expect a response like the previous denial. This additional questioning is not necessary, but it would strengthen his argument. Zeezrom’s argument, depending upon the precise answer given would condemn the witness for not rebuking him. As long as the attempted bribe remains unrebuked, the witness’ credibility is at risk. How has the witness endangered his credibility? The witness’ responses have left open the possibility that he might deny his testimony if only, a) he could be sure that Zeezrom would give him the money, or b) Zeezrom would offer the right amount of money, something more than the six onties. Zeezrom would thus argue one of these two, or perhaps both, possibilities. “The witness cannot be believed because he would deny his statement, if only he could be certain to receive the money.” “The witness is not worthy of our belief and cannot even believe his statements himself because he stands ready to deny them, only waiting for the offered compensation to mount as high as his greed.”

VII. That’s All Folks
or
Final Licks on The Dead Horse
In conclusion, Zeezrom’s approach, for its apparent clumsiness, can successfully destroy the witness’ credibility in most circumstances. The witness has only a sliver of safe ground upon which to step, and, not being aware of his danger, is very likely to step into the pit by leaving himself open to accusations that he is simply negotiating for the price of his denial.

VIII. Disclaimer
or
“Objection, That Calls for Speculation”
We cannot really know how Zeezrom intended to pursue his interrogation. I have never seen any discussion of how his approach demonstrated the cunning with which he is credited. What can be the reason for this lacuna in scriptural dissertation? Why this vacuum in the canon and its commentary? (Not to be confuse with a vacuum in a cannon.) To what cause do we attribute this weighty oversight? (How many more ways will I restate this question?) I must speculate that either the answer has always been obvious to all but myself, or that the matter is of such low importance or interest that greater minds have not deigned to probe its shallow depths. Fortunately, the plumbing of mere intellectual wading pools does not discourage me as I cannot swim well and prefer to remain in fordable waters.

* A judge received a senine of gold, or a senum of silver, for a day’s wages. An onti was the largest denomination or measurement of silver, being the equivalent of 6 senum of silver. An onti of silver would then be the equivalent of 6 day’s wages. Also on an interesting note, after writing this, I saw a book called The Zeezrom Syndrome, which I perused in the bookstore to see if this little intellectual dwarf of a topic was addressed in the tome; it was not. However, the author does make an interesting point about Zeezrom’s name and the Nephite currency explanations--which I will not divulge here.

Edgar Rice Burroughs and Mormonism

2005-10-20T14:53:00.000-07:00

Phillip R. Burger in his article, "Mesa, Mormons and Martians: The Possible Origins of Barsoomian History," speculates that Barsoom, Edgar Rice Burroughs' Mars as described in his work A Princess of Mars, may have been influenced by Mormon beliefs. Burger notes that the similarities between the Book of Mormon and Barsoom include, among other things, an advanced but extinct white race and a dwindling and war-like red race. Dale R. Broadhurst, in "Does it Really Matter, Fantasy and Truth," ridicules this theory of "Brother" Burger's because the red and other violent Barsoomian races did not revert to a white and peaceful state upon John Carter's destruction of the false Barsoomian religion. Broadhurst also states that if Burroughs had been using LDS beliefs as source material, he could have stayed in the comforts of Chicago perusing the Book of Mormon for plots rather than traveling to the parched desert of Arizon for his novel about an Apache warchief. Finally, Broadhurst hammers what he seems to believe is the last coffin nail in the theory that Burroughs borrowed from features of Latter-Day Saint beliefs with the assertion that if ERB had been "sympathetic towards Mormon society and religion, he probably would not have used an overview of Salt Lake City to illustrate his protagonist's opinion of the dismal morgor metropolis." ERB's character describes a fictional city as "quite as depressing in appearance as is Salt Lake City from the air on an overcast February day."

In my opinion, Mr. Burger's theory has considerable merit. ERB's stay in Salt Lake City and Southern Idaho where he had the opportunity to learn about the Book of Mormon and LDS beliefs is well documented. Broadhurst himself speculates that ERB took the opportunity to view Salt Lake City from the nearby mountains and used the disappointing view in his work. Broadhurst's assertion that ERB did not borrow from LDS beliefs because he did not have his Barsoomians become white and peaceful with the fall of the false religion is amusing but irrelevant--not to mention being a real downer for writing further exciting adventures on Barsoom. Put another way, Broadhurst argues that because ERB did not adopt the complete story line of the Book of Mormon, he could not have been using LDS source material at all. Broadhurst implies that ERB wasn't bright enough to borrow an idea and work with it creatively; he had to purloin the story in toto or not at all. The same is true for his statement that ERB could have remained in Chicago, recycling plots from the Book of Mormon; he insinuates that ERB would have been incapable of receiving other ideas, influences or even self-motivation after being tainted by the Book of Mormon. Burger did not attribute ERB's entire storyline to Mormon influence, he merely suggested that it was one influence. Broadhurst seems to dismiss the theory on the basis that ERB simply lacked the intellectual capacity to escape from the Book of Mormon, a tar baby that would have held fast ERB's imagination to the exclusion of all other influences. Burger himself preempted the very argument that Broadhurst attempts. Burger specifically noted that he thought that LDS beliefs could have influenced ERB and that like a good fiction writer, ERB borrowed and adapted that which struck his fancy, and did not blatantly plagiarize. Broadhurst even quotes the very paragraph in which Burger preempts this argument, but Broadhurst omits that significant sentence from his piece, stringing the rest of the paragraph together with elipses.

Broadhurst's final but ineffectual nail in Burger's theory is particularly twisted. Broadhurst changes the argument. He leaps from Burger's premise that LDS beliefs may have influenced ERB to a completely new assertion, that ERB could not have been sympathetic to the LDS or their beliefs because he has a character make an unflattering comparison to Salt Lake City from the air an overcast day . (One might be prompted to ask, "What city does offer a flattering scene when viewed from above obscuring clouds on a winter day?") Broadhurst's reasoning seems to be that ERB was not sympathetic to LDS beliefs and therefore he could not have been influenced by them. Once again Broadhurst would place limitations upon ERB, requiring that any influence be reflected in a positive light. The ERB quote about Salt Lake City really is ineffectual in refuting Burger's original assertion. On the contrary, the quote is actually evidence which supports Burger's claim of an LDS influence. Surely, Broadhurst can see this. I suspect that Broadhurst's true reason in using the quote is to conjure the image of ERB disdainfully pouring out the distasteful wine (make that water) of Mormonism.

Let us go beyond Burger's fairly timid assertion that LDS beliefs may have influenced ERB's Martian Tales to some more interesting details. There are specific references in A Princess of Mars (PoM) and The Gods of Mars (GoM) that may bear the mark of LDS doctrine or of ERB's experiences in Salt Lake. Consider that ERB's tale comes from the manuscript of one who has lived, died, and come back; a parallel to the Book of Mormon translated from plates made known to Joseph Smith by a resurrected being. ERB says there is much in the story that he left out and much that he dared not include; again this is mirrored in the sealed portion of the Book of Mormon plates which were not translated and also by those places in the translation that speak of things which words could not utter. Notable parallels also exist between Joseph Smith's seizure by an evil force prior to The First Vision, and John Carter's experience in the Arizona Cave prior to his ascent to Mars in PoM, and his prayer, nausea and rememberance of the cave experience in the first chapter of GoM.

The Tree of Life, is also an important symbol in the Book of Mormon and figures prominently in the Barsoomian history and religion.

Is it possible that ERB's Valley Dor is modeled on some of his memories of the Salt Lake Valley? Is the peaceful river flowing into a quiet sea suggestive of the Great Salt Lake? Could the well-manicured grass and trees be an image of Temple Square and/or the uniform nature of the Salt Lake Valley? Is it possible that the perpendicular cliffs of the Valley Dor are taken from the image of the temple walls, or the Wasatch Mountains? Does ERB's description of the plant men reflect his encounters with the missionary efforts of the Latter-Day Saints in Salt Lake City? This latter possibility is indeed a stretch, and by no means flattering. However, consider for instance that the blue plant men have but a single eye, just as the missionaries are to have an eye single to the glory of God. ERB also has John Carter observe that the fastest flier in the home fleet could not have carried him quickly enough from the hideous creatures--a feeling no doubt experienced by some when they encounter LDS missionaries. Consider also that the plant men are directed by a man upon the cliff, as if by a church leader whom they obey. At one point Carter goes down beneath the blue men, almost in mock baptism. Did he have a narrow escape from the waters of baptism in Salt Lake City?

When John Carter ascends the great tree to get into a cave in the cliff, he must walk along a branch, not unlike the straight and narrow upon which one must stay after baptism. After this "baptism" and walking of the straight and narrow, ERB entitles the chapter where John Carter enters the cliff, "The Chamber of Mystery." If there was some relationship in ERB's mind between the cliffs and the Salt Lake City Temple, Chamber of Mystery would be an appropriate term for what might lie behind the temple doors that ERB could never enter.

New Revelation

2005-09-29T12:04:00.000-07:00

I couldn't stand to post anymore of the boring Moroni manuscript -- and since I don't think I have any visitors on this site anyway, no one should be upset about the change -- but I may relapse into more excerpts.

Some Thoughts from Today's Scripture Study:
Alma 26:22: Yea, he that repenteth and exerciseth faith, and bringeth forth good works, and prayeth continually without ceasing -- unto such it is given to know the mysteries of God; yea, unto such it shall be given to reveal things which never have been revealed; yea, and it shall be given unto such to bring thousands of souls to repentance, even as it has been given unto us to bring these our brethren to repentance.
From the footnotes: Reveal: Jarom 1:4: And there are many among us who have many revelations, for they are not all stiffnecked. And as many as are not stiffnecked and have faith, have communion with the Holy Spirit, which maketh manifest unto the children of men according to their faith.
Helaman 11:23: And it the seventy and ninth year there began to be much strife. But it came to pass that Nephi and Lehi, and many of their brethren who knew concerning the true points of doctrine, having many revelations daily, threfore they did preach unto the people, insomuch that they did put an end to their strife in that same year.
D&C 107:19: To have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and curch of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant.

Thoughts: Repentance, faith, good works and continual prayer bring one to know the mysteries of God AND to reveal things AND to bring souls to repentance. Not being stiffnecked brings communion with the Holy Ghost which manifests according to faith. The faithful may have many revelations daily. The Melchizedek Priesthood holds the keys of all the spiritual blessings and the privilege of receiving the mysteries of the kingdom, to have the heavens opened, to commune with the general assembly and communion with God the Father and Jesus Christ. Contrast that with the Aaronic Priesthood which holds the keys of the ministering of angels and to administer in outward ordinances. D&C 107 (which I continued reading after coming to it for verse 19) is priesthood primer. Adam predicted whatsoever should befall his posterity unto the latest generation and it is all written in the Book of Enoch to be testified of in due time.

My previous study in Alma 12 came as I was contemplating that the Lord has more to reveal and would reveal more, perhaps like the Book of Enoch, if we were faithful to the teachings and commandments that we had already received. In Alma 12, Alma expounds to Zeezrom, who has gone from antagonist to sincere inquirer. Alma tells him it is given unto many to know the mysteries of God; neverthesless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him. Those that harden their heart receive the lesser portion of the word; "he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full." And this reminds me of study in 1 Nephi 16 where the Liahona also worked according to the faith and diligence given to the directives which it gave. So if we're looking for new writing, (personal revelation or general revelation) we must give faith and diligence to what we have already received. President Benson seemed to press upon this subject and indicate that we were not studying the Book of Mormon as we should. Now President Hinckley has issued a challange to complete the Book of Mormon again before the end of the year.

Moroni I - Helaman's Report

2005-09-14T10:07:00.000-07:00

Helaman's Report

While making preparations to attack the city of Morianton, which the Lamanites were continually fortifying, Moroni received an epistle from Helaman. Helaman recounted to Moroni the great and wondrous exploits of the 2,000 stripling warriors who had been working in coordination with the Nephite forces under Antipus, Gid and Teomner. Helaman reported that he had joined his warriors with the army of Antipus which had been severely reduced, both in strength and morale. Antipus' army had been fighting by day and building fortifications by night and "had suffered great afflictions of every kind." Alma 56:16. Antipus and his weary men had "determined to conquer in this place or die." Alma 56:17. Thus the arrival of Helaman's warriors greatly buoyed the spirits of Antipus' troops. Seeing the arrival of Nephite reinforcements, Ammoron ordered his armies to cease the attacks upon Antipus in order to assure that they would maintain the cities which they had taken. Initially, Antipus and Helaman benefited from this respite, "[a]nd thus we were favored of the Lord; for had they come upon us in this our weakness they might have perhaps destroyed our little army." Alma 56:19. After sufficiently preparing their defenses, Helaman and Antipus hoped that the Lamanites would attack the fortifications. However, the Lamanites neither attacked Antipus nor attempted to pass by in order to attack the cities to the north.

During this stalemate, provisions arrived from the fathers of Helaman's two thousand sons and an additional two thousand men came from Zarahemla. The Lamanites became alarmed at the stream of supplies and men coming to Antipus and began to make sorties against the supply lines. In order to capitalize upon the Lamanites' fears, Antipus dispatched Helaman and his two thousand from the stronghold as if they were taking provisions to a neighboring city. Helaman marched near the seashore by the city of Antiparah which housed the largest of the Lamanite armies. As anticipated, the Lamanite army left the city to pursue Helaman. Antipus detached a force to garrison the stronghold and then followed after the Lamanites. For nearly three days the three bodies marched in pursuit of one another. Finally, the Lamanite force turned to give battle to Antipus. In turn, Helaman's courageous two thousand who "did not fear death" and who "did think more upon the liberty of their fathers than they did upon their lives" and who had been taught "that if they did not doubt, God would deliver them," (Alma 56:47) marched back to attack the Lamanites and rescue the weary army of Antipus. Although Antipus was killed in the fighting, the Lamanite army at last surrendered. Helaman sent the prisoners under guard to Zarahemla and returned with his faithful young warriors to the city of Judea.

When we contemplate risky ventures, offers of something for nothing, or borrowing money at high rates of interest, we might consider the fate of the Lamanites who pursued Helaman's young warriors and who in turn became the pursued. The army in the city of Antiparah was the strongest of the Lamanite armies in the area. Therefore, this particular army had the least to fear from attack within the protections of the city. Nevertheless, reinforcements and supplies had been arriving to the enemy. When the apparent opportunity to capture or destroy an enemy force and seize valuable provisions arose, the risk seemed slight and the gain appeared great; Helaman had offered them something for nothing. In our own lives, easy financing, get-rich quick schemes, and other apparent opportunities routinely compete for our attention. The Lamanites at Antiparah mortgaged the home to pursue the opportunity. They left their sure safety only to find that the "opportunity" had fled. As the Lamanites pursued the opportunity, the hidden factors and unseen consequences, Antipus' army, began to gain on the Lamanites. When the Lamanites finally turned to face the consequences, the former opportunity turned against them as well. Loan repayment, interest, finance charges, percentage payments to investors, are all some of the consequences and unseen factors which will drive us like Antipus' army. The money and effort expended in chasing the opportunity that never-really-was then turns against us like Helaman's warriors to our disadvantage and destruction. Better intelligence would have led the Lamanites to attack while the Nephites were weak and demoralized, or to avoid the bait so efficiently presented. In our own lives, we must seek the Lord's guidance, study and learn or employ trustworthy individuals who have studied and learned, before we leap for apparent opportunities.

Helaman also reported to Moroni concerning his receipt of an offer from Ammoron to trade the city of Antiparah for the prisoners which Helaman had taken. Helaman rejected Ammoron's offer and nevertheless gained the city of Antiparah without a fight when the Lamanites fled from that city.

Additional reinforcements arrived to strengthen Helaman's army. Helaman used his strong force to lay siege to the city of Cumeni, intercepting the Lamanites' provisions and forcing the garrison to surrender. However, the number of prisoners proved to be too large and unruly for Helaman's men to manage. Helaman attempted to send the prisoners to Zarahemla but an attack by Ammoron's forces frustrated the move. On the way to Zarahemla, the prisoner escort which consisted of Helaman's two thousand sons under the command of Gid encountered spies for the Nephite armies. The spies informed the escort that Ammoron was mounting an attack on Cumeni. The Lamanite prisoners overheard the report and broke free. Helaman's two thousand sons hurried back to Cumeni and arrived in time to prevent the army's defeat. As the rest of the army was about to give way, the two thousand stood firm and "did obey and observe to perform every word of command with exactness; yea, and even according to their faith it was done unto them." Alma 57:21. Although a thousand Nephites were slain and every one of Helaman's two thousand sons received wounds in the violent conflict, by their faith in the miraculous power of the Lord, not a single one of the two thousand was slain.

Helaman next reported how he worked with Gid and Teomner to take the city of Manti. Their armies were too small to assault the city and the Lamanites refused to be lured away from the fortifications. Helaman and the Nephite armies had suffered from diminishing rations for many months. Supplies did finally arrive with an escort of two thousand reinforcements. Nevertheless, that force was still insufficient to contend with the "innumerable" foe. Therefore, the Nephites did "pour out [their] souls in prayer to God" for deliverance and strength to retake and retain their cities, lands and possessions. Alma 58:10. The Lord assured them that he would deliver them. They then set out with renewed determination in the cause of liberty. They went forth in all their might and encamped at the edge of the wilderness near the city of Manti. The Lamanites saw that the Nephite army was not numerous and prepared to go forth against the Nephites to prevent the Nephites from blocking the flow of Lamanite supplies. When Helaman saw that the Lamanites would come forth to battle, he sent Gid and Teomner with small forces to conceal themselves in the wilderness. When the Lamanites attacked, Helaman lead his men in retreat into the wilderness with the Lamanites in pursuit. Gid and Teomner's forces then cut off the Lamanites from the city and fell upon the tiny garrison left to guard the city. Helaman continued his flight until the pursuing Lamanites began to fear that they were being led back to Zarahemla. The Lamanites broke off the chase and turned back. While the Lamanites slept for the night, Helaman guided his army around to Manti by another route. Helaman thereby gained Manti without the loss of blood. The Lamanites, stymied in their attempt to destroy Helaman and finding the city lost, carried off many women and children as they fled into the wilderness.

Helaman reported that they had thus retaken all of the cities lost to the Lamanites so that all who were able were returning to their homes. Yet, Helaman worried that his armies were insufficient to maintain all of the cities and no support from the government seemed to be forthcoming. Helaman speculated that perhaps Moroni's efforts had required all of the support and reinforcements available, or that some faction in the government was sabotaging the war effort.

Moroni I - Ammoron

2005-09-01T13:49:00.000-07:00

Ammoron: Child of Hell
The Lamanites soon chose a new leader. They selected a man called Ammoron, the brother of Amalickiah. Ammoron soon demonstrated his adherence to the same principles of evil in the pursuit of power that had dominated his brother. Amalickiah's dark exploits had provided the path to power for Ammoron. Ammoron continued the war against the Nephites with venomous vigor.

The Lamanites had lost many men in capturing Nephite cities. Ammoron desired to maintain these blood-won fortifications and therefore took measures to maintain the captured Nephite cities. Teancum, after determining that the Lamanites would not come forth to battle, waited and made preparations for action at such time as Moroni could send reinforcements. Teancum's preparations included the construction of earthworks and places of resort.

Moroni eventually sent a large number of men to strengthen Teancum along with orders instructing Teancum to take and keep as many prisoners as possible as a ransom for the prisoners which the Lamanites had taken. Moroni also instructed Teancum to fortify the land Bountiful and secure the narrow pass to prevent the Lamanites from getting into the lands to the north. Finally, Moroni exhorted Teancum to faithfully defend that quarter and to retake the cities by stratagem if possible. Moroni informed Teancum that the defense of the west borders against the Lamanites prevented him from moving to aid Teancum.

The following year Moroni established armies to protect the south and west borders. Moroni then marched to Bountiful to assist Teancum. Moroni gathered Teancum and other chief captains to council concerning how they might draw the Lamanites out of the city of Mulek. The Lamanite leader at Mulek, a Zoramite named Jacob, preferred to remain within the walls of the city, refusing to come forth and fight upon the plains. After taking council with his captains, Moroni resolved to decoy the Lamanites out from the protective fortifications.

Moroni directed Teancum to lead a small force near the city by the seashore while the rest of the army shifted into the wilderness during the night. When the bulk of the Lamanite force left the city in pursuit of Teancum's small force, Moroni marched out of the wilderness and recaptured the city. The small garrison must have been taken utterly by surprise. Instead of the victorious return of their leader Jacob, a substantial force of seasoned Nephite soldiers lead by Moroni himself overcame the city, killing all of the defenders who would not deliver up their weapons. After leaving a detachment of his own to guard the city, Moroni advanced with the remainder of the army to meet the Lamanites who were returning from their pursuit of Teancum.

The Lamanites under Jacob's command had also been disappointingly surprised in their pursuit of Teancum. Teancum had led the pursuing Lamanites toward a body of fresh Nephite troops who had been waiting under Lehi's command. The Lamanites turned back to escape Lehi's troops only to encounter Moroni's force. Again as at the hill Riplah, Moroni had placed the enemy at a disadvantage and attacked from two sides. The Lamanites suffered not only from their long march in pursuit of Teancum and their subsequent retreat from Lehi, but also from the demoralization and confusion of attacks from both the front and the rear. Moroni commanded that his men "should fall upon [the Lamanites] until they had given up their weapons of war." Alma 52:32.

The Lamanites, finding themselves attacked from both sides, fought fiercely. Jacob, chosen as a leader by Amalickiah or Ammoron because he was a Zoramite indoctrinated in the hatred of the Nephites, led his exhausted troops into the battle with fury. Jacob was unaware of the fall of the city of Mulek and hoped to cut a killing path through Moroni's force and escape to that stronghold. In spite of Jacob's "unconquerable spirit" and his furious onslaught, Moroni's faithful withstood the attack. Jacob was killed and Moroni received a wound in the fighting. The loss of their leader and the double attack by Moroni and Lehi, threw the wearied Lamanites into great confusion. Lehi pressed his advantage with such intensity that the Lamanites facing him began to surrender their weapons and the remaining combatants "being much confused, knew not whether to go or to strike." Alma 52:36. The Lamanites had only just recently been in hot pursuit of a near defenseless Teancum. The anticipation of a rapid and convincing victory over the slayer of Amalickiah had incited their hunger for battle to the very utmost extreme. That keen hunger soon gave way to the sickness of one gorged on bitter fruit. The Lamanites found themselves bereft of their leader and caught between two of the Nephite captains whose names they most feared. The Chief Captain Moroni, a veritable destroyer of Lamanite armies, barred the path of anticipated escape; Lehi, famous for his part in the ambush at the river Sidon and his staunch defense of cities, attacked the Lamanites in ruthless pursuit. Turmoil, terror, chaos and bewilderment thwarted the Lamanites' attempts at manuever and defense. Moroni saw their confusion and shouted for them to surrender their weapons so that their lives might be spared. Considering their hopeless situation, it is not surprising that many Lamanites did surrender; the remainder were slain or had their weapons taken from them. Moroni caused the Lamanite prisoners to bury the dead of both sides. He then sent the prisoners to labor in fortifying the city of Bountiful.

With the use of a simple stratagem and the indispensable aid of Teancum and Lehi, Moroni had achieved a great victory; a large Lamanite army had been destroyed and a city had been recaptured. Additionally, the Nephites had taken many prisoners and built a stronghold to guard them. For the rest of the year, Moroni employed his forces in making fortifications and providing food for the women, children and armies.

We may expect the same fate as Jacob and his comrades when we allow ourselves to be lured away from the protective defenses of gospel principles in pursuit of worldly will-o'-the-wisps. The parents who neglect children for the praise and accoutrements of worldly success, may find, like Jacob's garrison, that other influences have prevailed in their absence. They may also discover, like Jacob, that the attraction was merely a false attraction, providing neither lasting satisfaction nor real benefit.

Moroni placed Lehi in command of the city of Mulek. Lehi "was a man like unto Moroni, and they rejoiced in each other's safety; yea, they were beloved by each other, and also beloved by all the people of Nephi." Alma 53:2. This newly captured city might have been a key position. Perhaps, Moroni anticipated an attempt by the Lamanites to retake the city and he desired to have his beloved and trusted friend, who was feared by the Lamanites, commanding this vital position. Lehi may also have possessed important skills needed for the rehabilitation of the city and the surrounding area following the enemy occupation.

While Moroni, with the aid of Lehi and Teancum, had been making progress in the east, dissensions among the Nephites in the west had allowed the Lamanites to capture some cities in that area. Perhaps, as a result of these dissensions and the Lamanite successes, the people of Ammon felt a special desire to provide more substantial aid to the Nephites. Helaman warned the people of Ammon of the terrible consequences which they would face in taking up weapons in violation of their oath against shedding blood. However, the people of Ammon had many sons who had not entered into this covenant against taking up weapons in defense. These two-thousand young warriors assembled and declared themselves to be Nephites and entered into their own covenant. They covenanted, much like the Nephites under Moroni had covenanted, "to protect the land unto the laying down of their lives...that they never would give up their liberty, but they would fight in all cases to protect the Nephites and themselves from bondage." Alma 53:17. Helaman consented to be their leader and led them by the west sea against the invaders from the south. These young men would prove to be a great help to the Nephites for "they were exceedingly valiant for courage, and also for strength and activity; but behold, this was not all--they were men who were true at all times in whatsoever thing they were entrusted." Alma 53:20.

In the twenty-ninth year of the reign of the judges, Ammoron wrote to Moroni expressing a desire to exchange prisoners. Moroni sought relief from the burden of the Lamanite prisoners; he also wanted to liberate as many captive Nephites as possible. He wrote back to Ammoron with words of powerful condemnation for Ammoron's continuation of this war which his wicked brother had instigated. Moroni warned Ammoron of the Lord's wrath and promised him that:

[A]s the Lord liveth, our armies shall come upon you except ye withdraw, and ye shall soon be visited with death, for we will retain our cities and our lands; yea, and we will maintain our religion and the cause of our God.

But behold, it supposeth me that I talk to you concerning these things in vain; or is supposeth me that thou art a child of hell. Alma 54:10-11.

Moroni did offer to exchange one Lamanite prisoner for each entire captured Nephite family.

Ammoron, enraged by Moroni's epistle, warned Moroni that he would avenge his brother's death. Ammoron, nevertheless, offered to end the war if the Nephites would agree to surrender their weapons and acknowledge his leadership. In other words, Ammoron would agree to stop the fighting and bloodshed if the Nephites would give up their liberty and submit to his tyranny. He also agreed to the terms for prisoner exchange, and promised to use the strength from the return of his men to carry on the war to the subjection of the Nephites or their eternal extinction. Ammoron declared that the war was an effort to avenge wrongs done by Nephi against Laman and Lemuel and to obtain rights to the government. Like many who endeavor to gain influence or power by force and violence, Ammoron wished to cloak his heinous and manifold crimes within the claim of righting past wrongs and obtaining his rightful voice in the government.

Moroni must have read Ammoron's epistle with growing disgust. He became "more angry" because he knew that Ammoron "had a perfect knowledge of his fraud in waging war against the Nephites." Alma 55:1. Moroni therefore determined not to exchange prisoners with Ammoron, which exchange would increase the strength of Ammoron's forces, unless Ammoron would cease entirely from waging war. Moroni reaffirmed his determination to overcome Ammoron and promised to spread death among the Lamanites until they sued for peace.

Moroni combined this determination to overcome Ammoron with preparation. Moroni inquired among his own men for a Lamanite. He discovered a Lamanite who had been one of the servants of the Lamanite king whom Amalickiah had murdered. This former servant of the king and a small number of men took wine to the Lamanites guarding the Nephite prisoners. After the guards had become drunk, Moroni and his men entered the city and armed all of the prisoners, including the women and children. Yet Moroni did not fall upon the Lamanites and slaughter them in their drunken stupor. He waited until the Lamanites awoke to find themselves surrounded. The Lamanites finally regained consciousness to discover their former prisoners teamed with the dreaded Moroni and his army ready to inflict death upon them. After assessing their tenuous position, the Lamanites determined that "it was not expedient that they should fight with the Nephites." Alma 55:23. Moroni took them prisoner and engaged them in strengthening the fortifications of the city of Gid.

We might liken ourselves unto the Lamanites in the city of Gid. They received wine into their fortification for their own pleasure and gratification. Even though they were not enticed away like Jacob from the city of Mulek, they became so intoxicated upon that which they willingly took into their fortification, that the fortification no longer protected them. The Lamanites, too inebriated to man the fortifications, surrendered the very defenses which they had sought to hold and whose protections they had enjoyed. There are things that we take into our homes that may be likened unto the wine given to the Lamanites. Videos, television, written and photographic materials of our modern days have also been "prepared in [their] strength" by those who oppose gospel principles. Even though we may not be lured away from our homes, the influences which we allow to enter our homes also has the power to subdue and overcome the heavenly atmosphere and haven that our homes should be.

Following the fortification of the city of Gid, Moroni removed his prisoners to the city Bountiful where a strong force guarded them. Although the Lamanites, under Ammoron's stinging lash of hatred for Moroni, made attempts to liberate the prisoners and seize additional cities, the Nephites succeeded in maintaining both the prisoners and the ground which they had retaken. "And it came to pass that the Nephites began again to be victorious, and to reclaim their rights and privileges." Alma 55:28.

Moroni I - Title of Liberty

2005-08-19T10:09:00.000-07:00

Amalickiah and The Kingmen: Moroni Raises The Title of Liberty

Not long after the defeat of Zerahemnah, a Nephite named Amalickiah sought to become king. He had acquired many followers with promises that he would reward them with positions of rulership. Amalickiah possessed a large and strong body combined with great cunning and charisma. Amalickiah was probably not only handsome and well-gifted with a command of the language, he also knew the weaknesses of those to whom he spoke. Amalickiah inflated his listeners' egos with flattering words and appealed to their own desires for power. He flattered many away from the church and convinced them to seek both the destruction of the church and the destruction of liberty.

Word of Amalickiah and his dissensions came to Moroni. Moroni, no doubt remembering the problems caused by Amlici, became so incensed at Amalickiah that he tore his coat and made a banner of a part of it. Upon the coat, which may have been of a special type or color as pertaining to his office as Chief Captain of the Nephites, he wrote: "In the memory of our God, our religion, and freedom, and our peace, our wives, and our children." Alma 46:12. Moroni attached the torn garment to a pole, proclaiming the Title of Liberty. Moroni fastened on his armor, clean but worn and marked by battle, and taking up his shield and the Title of Liberty, he knelt down to the earth to pour out his soul before the Lord. Moroni prayed that the blessings of liberty would rest upon his brethren, so long as there remained a band of christians to possess the land. He prayed for the cause of the christians and the cause of freedom. In closing the prayer, Moroni "named all the land... A chosen land, and the land of liberty." Alma 46:17.
Lastly he spoke:
"Surely God shall not suffer that we, who are despised because we take upon us the name of Christ, shall be trodden down and destroyed, until we bring it upon us by our own transgressions." Alma 46:18.

We must imagine that Moroni would not have felt the need to clothe his body in the armor of battle, rend his coat and write those words of inspiration and covenant upon it, and to beseech the Lord for divine guidance and support, if this Amalickiah and his doctrine of secular priestcraft had received from the people the rebuke which they warranted. Moroni's vehemence and the subsequent events clearly reveal that Amalickiah enjoyed great success among the people. Amalickiah obtained such a following that Moroni could not ignore the rumor, clamor and rumblings. It is likely that Moroni, one of the greatest guardians of liberty and freedom ever known to this world, was literally propelled by the spirit to take mighty action to save his people and his nation.

Moroni arose from his prayer and strode forth among his people, unfurling the Title of Liberty so that the great banner spread out to plainly reveal the words which he had written. This banner alone, emblazoned upon the coat of the Chief Captain of the Nephites, would have marked Moroni's purpose and pricked the people to respond. Yet, Moroni added his own voice in proclamation for the people to come forward and to covenant with the Lord to support their rights and their religion "that the Lord God may bless them." Alma 46:20.

The people came. They came running. They came running forth in emulation of Moroni with their own armor girded about them and rending their own garments. They threw the torn garments at Moroni's feet and covenanted to forsake transgression and to uphold the cause or suffer themselves to be rent and trodden upon even as their garments were rent and trodden. As Moroni had put upon himself his armor of the Lord, so did the people. As Moroni had torn his coat, they tore their clothes. As Moroni had covenanted, they also covenanted.

Moroni reminded the people that they were a remnant of the seed of Jacob and a remnant of the seed of Joseph whose coat was rent by his brethren. He rehearsed to the people the words of Jacob that even as a remnant of Joseph's coat had been preserved, so should a remnant of his seed be preserved by the hand of God. Moroni proceeded throughout the land, gathering those who would stand against Amalickiah to maintain their rights and liberty.

Amalickiah soon realized that the supporters of liberty were more numerous than his own band of plutocrats. Fearing a meeting with Moroni's staunch host, Amalickiah and his followers attempted to flee to the Land of Nephi. Moroni, ever mindful of the perilous consequences for the nation if Amalickiah were allowed to escape and draw dissenters after him, moved to block their escape. He knew that Amalickiah would foment uprisings and turmoil among the Lamanites to provoke them to battle with the Nephites. Therefore, Moroni sought to capture the dissenters and put Amalickiah to death. The bulk of Amalickiah's followers surrendered to Moroni's army. However, Amalickiah and a small number of his supporters escaped.

Moroni returned to Zarahemla with the captured dissenters. Using his authority as head of the Nephite armies, Moroni presented the prisoners with a choice: Covenant to support the cause of freedom or suffer death. Only a few refused to covenant.

Following the expulsion of Amalickiah, the Nephites enjoyed about a year of peace. Moroni used his authority during this brief peace to prepare for Amalickiah's return. There seems to be no consideration on Moroni's part of resting complacently and postponing any action until Amalickiah attacked. The spirit of procrastination was nowhere evident as Moroni labored diligently during the peace to prepare for the possibility of war. Moroni discerned the course of likely events and prepared accordingly.

And Moroni was a strong man and a mighty man; he was a man of a perfect understanding; yea a man that did not delight in bloodshed; a man whose soul did joy in the liberty and the freedom of his country; and his brethren from bondage and slavery; Yea, a man whose heart did swell with thanksgiving to his God, for the many privileges and blessings which he bestowed upon his people; a man who did labor exceedingly for the welfare and safety of his people. Yea, and he was a man who was firm in the faith of Christ, and he had sworn with an oath to defend his people, his rights, and his country, and his religion even to the loss of his blood. Alma 48:11-13.

Moroni ordered that the Title of Liberty be hoisted above every tower in the lands possessed by the Nephites. The very nation itself entered into the covenant. Fluttering from every tower in the land, the banner flashed before the eyes of the people as a constant reminder of their covenant and their liberty. Moroni prepared the minds and strengthened the Nephites. He prepared the people to be faithful. He erected forts and strong places of resort for his armies and built walls of stone to encircle the cities near the border. He placed his armies in such a way as to strengthen those areas which previously had been weak. Just as individuals, with the Lord's help can turn personal weakenesses into strengths, Moroni turned the weak places of the nation into points of strength.

During this same period, Amalickiah, after the pattern of Lucifer, took those wicked and vain souls who followed him to stir up the Lamanites against the Nephites. Amalickiah's efforts soon brought forth evil fruit and the king of the Lamanites issued a proclamation of war against the Nephites. However, a large part of the Lamanite people did not desire to go to battle against the Nephites. Memories of previous terrible bloodshed and defeats at Moroni's hands must have acted as a persuasive restraint against the idea of invading the Nephites. Indeed, the certain knowledge that Moroni, the lion of liberty of the Nephites, stood ready with his armored faithful to bring the wrath of heaven upon invaders, rendered a portion of the Lamanite army so reluctant to make war upon the Nephites that the troops refused to obey the king's proclamation. The king then conferred command of that part of the army which remained obedient upon Amalickiah with instruction to compel the disobedient to take up arms against the Nephites.

Amalickiah was one of those who craves power over his fellow men with a craving that can never be sated. He could truly say of power, as Shakespeare's Malcom said of wealth, that "my more-having would be as a sauce to make me hunger more." Shakespeare, Macbeth, Act IV, Scene III. The craving, once fed, only grows stronger and the power acquired becomes merely the means to obtain greater power. With command of part of the Lamanite army, Amalickiah employed an evil and murderous design to obtain for himself ever more power, even the throne of the Lamanite King.

The rebellious part of the army had gathered at mount Antipas and Amalickiah and his army camped nearby. He sent messages seeking a council with Lehonti, the man selected as a leader by the Lamanite dissenters. Lehonti suspected treachery by Amalickiah and repeatedly refused to come down from the mount. Although suspicious and fearful of Amalickiah, Lehonti failed to discern the abyssal depths of Amalickiah's wicked and deceitful designs; Lehonti at last consented to come down and meet with Amalickiah under the protection of his guards. At his meeting, Amalickiah must have sent his own aides and guards away. Amalickiah proposed that Lehonti bring his forces down during the night and surround Amalickiah's army. Amalickiah promised to deliver up his army to Lehonti, provided that Lehonti would make him second in command of the whole army. Lehonti did as they had agreed. Amalickiah thus gained a position of power within the united army. He then gradually poisoned Lehonti until Lehonti died and Amalickiah obtained command.

Amalickiah next moved to capture the Lamanite throne. He led the army back to the king at the city of Nephi. The king came forth, expecting to receive Amalickiah as the triumphant and obedient leader of the army. Instead, Amalickiah caused one of his servants, as the king reached to receive the kneeling servant, to rise up and stab the king in the heart. The king's own servants fled in terror. Amalickiah's servants raised the cry that the king's servants had slain the king. Amalickiah feigned anger and sent those loyal to the king to slay the king's servants for the deed. The fleeing servants found refuge among the people of Ammon. Amalickiah, by multiple murders and treachery, obtained the loyalty of both the Lamanite army and the people. He took possession of the city of Nephi. His servant, whose own hand had thrust in the murderous blade, expounded lies and falsehoods before the widowed queen, asserting that the king's own servants had slain her husband. As his final recorded act of deceit in acquiring the Lamanite kingdom, Amalickiah took the queen for his own wife and thereby slipped his head under the Lamanite crown.

The king and Lehonti each fell victim to the intrigues of Amalickiah. Amalickiah had become expert in the art of flattery and persuasion. He could recognize in others the desires for power and dominion. He gained power and dominion for himself by exploiting that desire in others. Amalickiah had practiced his art upon a portion of the Nephite population and tried to gain popular support. Among the Lamanites, where a kingship already existed, Amalickiah merely had to exploit and supplant but two individuals to gain the whole nation. Similarly, we can enslave ourselves to sin by weakness in but a single area of our lives.

The seduction of Lehonti is akin to the manner in which we may succomb to temptation. As Lehonti recognized and avoided Amalickiah and his evil purpose, we often recognize and avoid temptation. But Satan persists. The evil is still the same, but it becomes increasingly enticing with each offering. We grow accustomed to its appearance. Just as Amalickiah made each entreaty to Lehonti less threatening, repeated temptation may conceal or numb our senses to the evil consequences. Finally, as Lehonti was seduced into Amalickiah's plan by the proffer of leadership of the whole army so that Lehonti forgot his original avoidance of Amalickiah, we too may at length see supposed benefit offered and lose our original abhorrence of the evil. If we succomb and do not repent and forsake the sin, we are destroyed by it as Lehonti was poisoned by Amalickiah.

Amalickiah, ever in pursuit of greater power and control, began his campaign as king against the Nephites by sending an army to attack the city of Ammonihah. Amalickiah believed that the greater numbers of the Lamanites now under his dominion would overpower and enslave the Nephites. The leaders of the Lamanite army soon discovered that Moroni had been diligent in laboring for the welfare and safety of the Nephites. The leaders viewed the fortifications at Ammonihah and determined that an attack upon that city would not be prudent. They decided instead to move against the city of Noah. Moroni had also fortified the city of Noah and placed his beloved friend Lehi in command there. The Lamanite leaders again did not think that an attack would be wise. However, between the Scylla of the fortifications at the city of Noah under the command of the feared Lehi and the Charibdys of the wrath of Amalickiah, the Lamanite captains determined to brave the former rather than face Amalickiah without having ventured an attack.

The fortifications at the city of Noah were so constructed that the only approach for the attackers lay directly at the entrance. Lehi placed a body of his strongest men at that point to receive the attack. These strong men repulsed the attackers. The Lamanites then attempted to pull down the great banks of earth about the city. The Nephite arrows swept the Lamanites from the banks. The dead and wounded filled up the ditches at the base of the fortifications. The Lamanites suffered losses of over a thousand men and fled after all of their captains had been killed.

When Amalickiah heard of the defeat, he cursed God and Moroni. At that time, Amalickiah swore to drink Moroni's blood. The Nephites, in contrast, thanked God for their deliverance. Thereafter, the Nephites enjoyed peace and prosperity through their diligence in hearkening to the word of God. We must suppose that the Lamanites enjoyed neither peace nor prosperity. Under the continued rule of the wicked Amalickiah, the people must have mourned and become wicked and hard-hearted like their ruler. The Lamanites would have blamed these tribulations upon the Nephites and thus been stirred up to anger against them.

Even after the repulse of Amalickiah's forces, Moroni continued building up the defenses of his country. He caused high mounds and palisades and towers to be erected around all of the Nephite cities. "Thus Moroni did prepare strongholds against the coming of their enemies, round about every city in the land." Alma 50:6. Moroni also sent his armies to the wilderness in the east to drive the Lamanites out of that area and back to their own lands. Moroni moved people from the land of Zarahemla into those newly vacated lands. He placed his armies along the borders and erected fortifications. Moroni thereby created a barrier of continuous fortifications from sea to sea.

Moroni's troops enjoyed high morale. Indeed, his forces grew daily because of his reputation as a leader and because of the protective defenses which he had caused to be constructed. Construction of several new cities began at this time, including the cities of Moroni and Lehi. Amidst this time of war and preparation for war, there was nonetheless great happiness.

But behold there never was a happier time among the people of Nephi, since the days of Nephi, than in the days of Moroni, yea even at this time, in the twenty and first year of the reign of the judges. Alma 50:23.

While the fortifications would provide great protection against attacking Lamanites, those defenses offered no protection from the wickedness among the Nephites themselves. Dissenters among the Nephites forced Moroni to turn his attention from the foe without the borders to the danger within the gates. A man named Morianton had led his people against the people in the Land of Lehi. The people in the Land of Lehi fled to Moroni, seeking his assistance. Morianton feared that Moroni's army would come upon him and destroy his forces. Therefore, he attempted to lead his people away to the north. A servant girl who had been beaten by Morianton came to Moroni's camp and divulged Morianton's plan.

Moroni supposed that Morianton might gain support from some of the Nephites in the north and "lay a foundation for serious consequences among the people of Nephi, yea, which consequences would lead to the overthrow of their liberty." Alma 50:32. Moroni dispatched an army under the command of Teancum to cut off Morianton's people at the narrow pass by the sea. Teancum's army defeated the dissenters and slew Morianton. The defeated people of Morianton were allowed to return to their lands after covenanting to keep the peace.

We would be wise to examine our own behavior and attitudes in our various leadership responsibilities; consider whether we promote the type of leadership that led Amalickiah's captains to face death and slaughter before the city of Noah, or the type of leadership that moved the downtrodden people of Morianton to seek out Moroni and trust in his leadership and discernment. Should we learn that our children had elected to engage in self-destructive behavior of any of the many sorts that are available and pushed upon them by various influences in society because they feared to seek our guidance or blessing, our anguish would be as a hot iron upon our soul.

Following the problems caused by Morianton, external attacks by Amalickiah in combination with disturbances from within by a group attempting to overthrow the government threatened Nephite security. A certain group desired to force Pahoran, the Chief Judge, to alter some points of the law. When Pahoran refused, the group attempted to remove him from office and install a king in his place. The people voted and the majority elected to maintain a free government with Pahoran retaining his elected position. The people, according to the law given by King Mosiah (Mosiah 29:25-27), made their voice heard and the more part of them did choose righteousness, although the lesser part of the people, as Mosiah had warned, did desire that which was not right.

At this same time, Amalickiah was again provoking the Lamanites into action against the Nephites. Amalickiah had amassed and now personally commanded a great host of armed Lamanites. He moved toward the Nephite lands with the intention of slaying Moroni, whose blood he had sworn to drink, and of subjecting the Nephites to his rule. Those Nephites who had recently failed to achieve their purposes by the ballot, or the kingmen as they were called, rejoiced at the news of Amalickiah's advance. They refused to take up arms to help in the defense of their country, hoping to obtain power for themselves by exploiting the situation. This inner corruption, unimpeded by all the marvelous fortifications of the nation, would be the cause of great difficulties for Moroni and would threaten to hurl the Nephite nation over the precipice to destruction.

Understandably, Moroni grew angry, presumably furious, with this arrogant faction who rejoiced as the enemy hosts approached. Moroni had labored and fought to protect their freedom and now these traitors to the cause of freedom opened their arms to the destruction of their nation in the hope of securing personal power and position. Moroni and the majority of the people could not tolerate the actions of those who would turn their sweet spring of God-given liberty into a foul cesspool of tyranny solely to garner for themselves a position of power in the fetid and polluted pond.

Moroni sent a petition, with the support of the people, to Pahoran. In the petition, Moroni requested power to compel the dissenters to aid in the defense of their country or be put to death. He first put himself to the task of ending the dissensions among the people which had been the cause of their destruction. Following a popular vote which granted the petition, Moroni commanded his army to level the kingmen and their nobility to the earth. Four-thousand who lifted weapons against the cause of freedom were hewn down. The dissenter leaders who were not slain were imprisoned without trials because the urgency of the situation did not permit time for trials. The followers who were not slain hoisted the Title of Liberty and took up arms to defend the country.

Although the kingmen themselves had not succeeded in destroying the nation, they had forced Moroni to expend time and resources to quash the rebellion. The delay allowed Amalickiah to capture the weakened cities of Moroni, Lehi, Morianton, Omner, Gid, and Mulek. Amalickiah's forces overpowered the small forces defending the fortifications. He drove the Nephites before him in a rapid and murderous advance. As he took each fortification, Amalickiah could spare men from his numerous host to garrison the strongholds. Thus the rebellion by the kingmen resulted in the transfer of much land and many fortifications, which the Nephites had labored to construct, into the hands of the Lamanites. Thus the Lamanites enjoyed the fruit and protection of the Nephite labors.

Perhaps there are kingmen tendencies within us individually or within our families. Any kingmen-like tendency is self-destructive or contradictory behavior at odds with what should be our true aims and goals. When we allow ourselves to be diverted down paths which take us from our true responsibilities, we drift away from that which is of eternal importance.

Amalickiah's advance at last came to a halt. Among the forces still in the field against the Lamanites was a special corps commanded by the formidable tactician Teancum. Teancum's force consisted of "great warriors," every man of which "did exceed the Lamanites in their strength and in their skill of war." Alma 51:31. We can suppose that Teancum's force, being a sort of elite fighting unit, did not enjoy large numbers. Probably, these warriors were among the strongest and most experienced within the Nephite army. This body of god-fearing champions enlisted in the service of their God and Country, maintaining excellent morale by their righteousness and outstanding leadership, massed as a single fighting force must have inevitably intimidated, disheartened and vanquished the cohesive fighting ability of their foes. With such a formidable but numerically limited corps, Teancum may have bided his time, shadowing the Lamanite host, or marching from afar to intercept the Lamanites. The passage of time, as Teancum watched and waited, or marched to intercept, would have seen the Lamanite host decrease as Amalickiah detached men to garrison the captured cities. Amalickiah's advance thus diminished the numbers of his once great host. Additionally, the advance moved Amalickiah farther from his own source of supply and reinforcements. Consequently, the morale of Amalickiah's troops may have dwindled as the army's numbers fell and the distance to home increased.

After observing the effects of distance, supply and garrison detachments upon Amalickiah's army, Teancum attacked the Lamanite host as it marched into the borders of the land of Bountiful. Teancum's forces "did harass" and slay the Lamanites "even until it was dark." Alma 51:32. Rather than deploying in a fixed battle, Teancum apparently positioned his champions to conduct a running attack upon the marching Lamanites, perhaps in the same manner as the American colonists molested the British troops at Lexington and Concord. The two forces encamped for the night with Amalickiah's troops bivouacking upon the beach where Teancum's peerless troops had driven them.

The darkness brought a blanket of fatigue and demoralization to the Lamanite camp. The twin gloom of the night and the low Lamanite morale presented Teancum with an opportunity to end the bitter struggle with the enemy by severing its head. Concealed in the veil of the night, Teancum slipped from his own camp to prowl the enemy bivouac. Exhaustion had overpowered the Lamanites and, with the sands of the beach muffling his footfalls, Teancum moved with ease through the encampment. Probably near the center of the camp, Teancum stepped silently into the enemy's private den and thrust a javelin into Amalickiah's cankered heart. Teancum returned to his own camp and quietly prepared his men for dawn's revelation. With the morning light of the first day of the first month of twenty-sixth year of the reign of the judges over the people of Nephi came the news that the Lamanites had found Amalickiah dead. Teancum's champions stood ready to give battle but the Lamanites retreated to the protections of the city of Mulek.

We should profit from the example of Amalickiah. We, like Amalickiah, may find ourselves moving away from our base and diminishing our strength in pursuit of an objective which is not truly in our best interests or in keeping with the principles of good business, financial management, or righteousness. If we should find ourselves upon such a course, our actions should be to withdraw from the pursuit, consolidate our strengths and reevaluate our objective. Once we realize that our objective will not bring the desired result, we can begin to look for the path which will achieve our designs. If we fail to discern the error of our direction, we too may find ourselves exhausted, demoralized and facing a dark and lonely night of uncertain fate. Again, the example and strength of Moroni's character offers the better course.

Moroni's Character Elements

Moroni manifested some of the best qualities of leadership, citizenship and problem solving as he contended with the kingmen and with Amalickiah:

Moroni did not hesitate to act. Moroni had heard the rumors and flatteries promulgated by Amalickiah. He knew that Amalickiah had gained a following and posed a great danger to the liberty of the people. Moroni first created the banner of liberty, an open proclamation of his intent and an invitation to covenant. He then girded on his armor as further evidence to the people of his seriousness and possibly also as a reminder to them of his office as chief captain. But before he went forth, he took his concern to the Lord. Moroni had determined upon a course of righteous action consistent with his duty as chief captain. Before embarking upon that course, Moroni sought the blessing of the Lord. Only then did Moroni go forth; he went forth with the power of his office and the strength of the Lord. Moroni led by example and expanded his influence. He first acted, and in so acting he gained support. He could not proceed alone; he required the support of the people. By example, he drew them to him. As he had covenanted, so did the people covenant to serve the Lord and preserve their liberty. Once supported by the people, he could seek supplemental authority from the chief judge and the greater voice of the people as the situation demanded.

Moroni understood the necessity of cleansing the inner vessel first. Amalickiah, Morianton, the kingmen--all began as internal problems. Just as no amount of repairs to the towers and battlements can save a fortress built upon the sand, no amount of time spent fortifying borders and fighting distant battles could cure the problems within the Nephite nation. Moroni put the national house in order by: (1) Moving in an attempt to crush Amalickiah's rebellion in the early stages, and thereby did drive Amalickiah out; (2) sending Teancum to deal with Morianton; and (3) rallying the people against the kingmen.

Moroni planned for the future. Previously, he had prepared his men with armor and weapons. During the time of peace, while Amalickiah cut a bloody path to the Lamanite throne, Moroni expanded his preparations and built fortifications, chased the last of the Lamanites from the wilderness and constructed new cities to form a continuous barrier from sea to sea in anticipation of the attacks that would eventually come.

Moroni demonstrated concern for his nation and people. He warned the people and rallied them against those things which would work to destroy the nation, their freedom, and their religion. He built up fortifications to protect the nation and the soldiers who would defend in an attack.

Moroni placed his light upon a hill. Moroni's character was known to the people. The people rallied to Moroni because they knew his character. They knew that he believed in liberty. The writing upon his banner did not consist of mere words but represented great concepts which Moroni embraced. He acted for the national interest and not for personal aggrandizement. With this knowledge, the majority of the people did not hesitate to follow him. The people in the Land of Lehi knew that they could appeal to Moroni for help. They trusted in his judgment. Morianton also knew that Moroni would help the people of the Land of Lehi and punish him for his wrongdoing.

Moroni selected righteous and competent men to serve the nation. While Moroni labored to save the nation from inner destruction, the advancing evil from without could not be ignored. Moroni placed Lehi in command of the city of Noah. Lehi, a beloved friend of Moroni, was particularly feared by the Lamanites. Lehi successfully defended the city and defeated the Lamanite attack. Teancum, under Moroni's authority, commanded a corps of champions. Teancum led his elite force in such a way that he halted the advance of the more numerous Lamanite host, demoralized his enemy, and created a situation whereby he could, and did, slay the malevolent Amalickiah. Incompetent or uninspired assistants could not have accomplished the tasks demanded by the circumstances. Moroni delegated such authority as required to those who could wield it righteously and effectively.

1 Nephi 16 -- Liahona --With New Addition

2005-08-04T13:11:00.000-07:00

I didn't used to think too much about 1 Nephi 16. I really liked the next chapter about building the boat, but 16 was really just about Nephi and his broken bow. Upon a recent rereading of chapter 16 I found the basis of a talk I was to give about following counsel. As it was, the other speakers went over time so I only said a few words on the first topic I was given and not the following counsel topic that had also been given. So I used 1 Nephi 16 for a home evening lesson and afterwards had the kids draw what they thought the Liahona might look like. If I were to judge by the drawings, apparently the Liahona, or marvelous director, looks like a time piece -- the kids drew the two "spindles" like the hands of a clock. However, one daughter's first rendition had both spindles on the outside of the device, like of couple of horns pointing the way or doubling as handles.

There were two spindles on the Liahona, and one of them pointed the way whither they should go in the wilderness -- leaving one asking What did the other spindle do? Did it point north? Was it a confirmation spindle that, when the people were righteous and the Liahona working as a guide, pointed the same direction as the other spindle, sort of a confirmation? Did it point to newest counsel written on the ball? Did it point to an area that indicated the righteous/wickedness status of the people as a whole?

ADDITION
Taking President Hinckley's challenge, I have moved well beyond 1 Nephi 16, but I felt the need to come back and at least put some hasty notes in to concludethis post (before posting another Moroni manuscript installment).

I was impressed with a few verses in particular:
Verse 3 where Nephi tells his brothers that "if ye were righteous and were willing to hearken to the truth, and give heed unto, that ye might walk uprightly before God, then ye would not murmur...) I note that this is often the response to new counsel, or old counsel given again. And so we don't profit from the counsel.
Verse 28 also applies on this topic as the pointers, or counsel on the correct direction of our leaders, works according to the faith and diligence that we give to it (them). Likewise, verse 29, also shows that the writing changed from time to time according to the faith and diligence given to it. If we were following counsel with faith and diligence, it might change from time to time, instead of being the same thing we've heard before; we could move to the next level, but we're busy murmurring and not giving heed with faith and diligence.

Moroni I -- Zerahemna

2005-08-02T13:29:00.000-07:00

Zerahemnah's Attacks
In the eighteenth year of the reign of the judges, the Lamanites, under the influence of wicked Zoramites, marched on the peaceful People of Ammon. Moroni interposed his army between the more numerous invaders and the People of Ammon.

"And it came to pass that he met the Lamanites in the borders of Jershon, and his people were armed with swords, and with cimeters, and all manner of weapons of war." Alma 43:18.

The Lamanite army, led by the wicked Zerahemnah, included Amalekites and Zoramites. They formed a host numerically superior to the Nephite army. However, Moroni's movement was not simply an effort to protect the Ammonites by sacrificing his own
army. Moroni knew of the great numbers of the Lamanite Army; his own army required something with which to overcome those numbers. Moroni countered the Lamanites' numeric superiority by better
equipping his army.

"And when the armies of the Lamanites saw that the people of Nephi, or that Moroni, had prepared his people with breastplates and with armshields, yea, and also shields to defend their heads, and also they were dressed with thick clothing--
"Now the army of Zerahemnah was not prepared with any
such thing; they had only their swords and their cimeters, their bows and their arrows, their stones and their slings; and they were naked, save it were a skin which was girded about their loins; yea, all were naked, save it were the Zoramites and the Amalekites;
"But they were not armed with breastplates nor
shields--therefore, they were exceedingly afraid of the armies of the Nephites because of their armor,
notwithstanding their number being so much greater than the Nephites." Alma 43:19-21.

Zerahemnah's army had marched to attack at what should have been the most militarily vulnerable point in the Nephite lands. The People of Ammon had previously bowed down before attacking armies and suffered themselves to be slain without offering any
resistance. (Alma 24). One wonders at the motive of Zerahemnah and his naked army in chosing to attack a people who had buried their weapons of war and made a sacred covenant against the shedding of blood. It is unlikely that the piece of ground
inhabited by the People of Ammon was of any greater value or more productive than the other Nephite lands. Pure hatred and the desire to inflict damage in retribution for imagined wrongs must have possessed the hearts of Zerahemnah and his followers. However, as with most bullies, Zerahemnah's desire for a serious
confrontation with a battle ready foe was as meager as his army's clothing. Moroni's preparations so demoralized and surprised the Lamanites that they fled, apparently without even offering battle. Moroni had parried the first thrust of Zerahemnah's
campaign by the most practical move--appearing ready, willing, and able to defeat the attack, in spite of, and prepared for, the very strength of the attack.

The preparation with armor and shields also suggests that Moroni's appointment to the chief captaincy preceeded by some time the campaign by Zerahemnah. Although armor and shields may not require months or years to complete, some time is necessary to properly outfit an army with such equipment. Moroni obviously used his power and authority as chief captain to make preparations before an attack occurred. Shields and other protective devices which can be worn or carried would be a natural first step in preparation for a coming conflict.
Fortifications and places of refuge would be an additional and more time consuming measures of protection. Zarahemnah's attack came before Moroni could implement such additional measures.

New converts to the church, or others without significant active time in the church and time used in sincere implementation of gospel principles, may also face attacks upon their faith before they have a firm foundation of experience and fellowship
within the gospel. Many of these attacks, like Zerahemah's march against the People of Ammon, may be motivated by a desire to bully or destroy. If these new converts have properly received the gospel with a growing testimony of the Savior and their own
divine heritage, the Book of Mormon, and modern revelation, all manifest to them by the abiding witness of the Holy Ghost, they have their shield of faith which will see them through such attacks.

After the demoralized Lamanites fled from Moroni, they disappeared into the wilderness in an effort to mask the direction of their march. They hoped to skirt Moroni's forces and attack the less protected area of Manti. Again, Zerahemnah sought an easy target for his warriors who had thought to
massacre an unresisting and covenant honoring people. Moroni, like all competent generals, possessed a keen desire for reconnaisance and information as to the enemy's location. He used
two methods to gain information about the Lamanite movements. He sent spies to monitor their camp, and, more importantly, he sent men to inquire of the prophet Alma. Alma, prophet, high priest of the church, former chief judge and captain, had himself led the Nephite armies to victory in bloody conflict with the Amlicites only a few years earlier. Moroni's messengers sought Alma and petitioned him to obtain the Lord's guidance for the Nephite forces. The Lord revealed that the Lamanites were
marching on Manti.

Having already learned that Moroni enjoyed the spirit of the Lord, we should not suppose that Moroni could not or did not inquire before the Lord himself with regard to the actions of the
Lamanite host. Moroni may have submitted the question to the Lord in the privacy of a tent, a secluded stand of trees, or merely in the inner chambers of his heart and mind as the turmoil
of the time may have allowed and may have thereby received instruction to send men to Alma. Or, like Nephi of old who, when his bow was broken and the bows of his brethren had lost their spring, went to his father Lehi for direction on where to hunt,
Moroni may have sent men to Alma in order to establish and cement in the minds of his troops Alma's importance as Prophet of the Lord. Making inquiry through Alma would assure his army, and his
people, that the Lord was their captain and their strength. Moroni began the defense of the nation in a manner which left no doubts in the minds of the people concerning his methods, motives and faith.

As a man of faith, Moroni took part of his army to Manti according to the prophet's instruction. As a pragmatic general, Moroni left a small portion of his army to defend in Jershon lest a part of the Lamanites attempt to return there. Moroni then
employed a technique to which he would have recourse in the future; he rallied the inhabitants to the defense of their lands and liberty.

"And he caused that all the people in that quarter of the land should gather themselves together to battle against the Lamanites, to defend their country, their rights and their liberties; therefore they were prepared against the time of the coming of the Lamanites." Alma 43:26.

Moroni again sent out spies to monitor the Lamanites. The guidance of the Lord through the prophet Alma and Moroni's own intelligence efforts gave Moroni knowledge of the path of the Lamanite advance. With this information, Moroni prepared a trap for the Lamanite army. Moroni divided his own army. He placed a portion under the command of Lehi on the east side of the valley, hidden behind the hill Riplah. Moroni placed the rest of the army in groups concealed along the west side of the valley to the west of the river Sidon and towards the borders of the land of Manti. Moroni waited with his forces in position as the Lamanites approached.

The division of forces necessary for the success of the trap also presented a danger to the Nephite armies. The Lamanite army remained numerically superior to the Nephite army. The division of his army and the separation of the two resulting bodies on opposite sides of the river created the risk that the more numerous Lamanite host would discover one force and destroy it before the other force could cross the river to provide assistance. Nevertheless, Moroni operated under the guidance of
the Lord and he had prepared his men with armor and weapons.

Moroni's use of the various portions of his army in
preparing an ambush provides an example for our own families and quorums. We can delegate various responsibilities to each member according to his abilities to aid the family in working together
to meet a common goal.

Unaware of the disposition of the Nephite forces, the
Lamanites moved into the valley, passing the hill Riplah on the north. As the Lamanites entered the valley and began to cross the river, Lehi led his force from behind the hill. These troops
formed a semi-circle about the Lamanites, pinning them against the river. The Lamanites turned and began fighting Lehi's men. Immediately, the Lamanites must have suffered from the
demoralizing effects of (1) a surprise attack, (2) the weakness of their position against the river and the disorganization in terms of battle-preparedness associated with attempting to make a crossing, and (3) an attack by the very armored foes from whom
they had earlier fled in an attempt to avoid battle.

As the attacking Nephites closed in and the din of battle grew with all of the blood and horror concomitant with combat by hand-held thrusting and striking weapons, a few Nephites fell but numerous Lamanites perished as the Nephite swords struck their
naked bodies. The destruction proved so terrible for the Lamanites that they were driven back into the waters of the river Sidon. Lehi held his men at the water's edge, maintaining the superior position along the bank. The Lamanites, unable to
overcome both the weakness of their position in the river and the armor and might of Lehi's men, attempted to leave the river by the opposite shore.

As the Lamanites emerged on the west bank, Moroni brought forth his forces from concealment on that side of the valley. The Lamanites attempted to flee toward Manti and more of Moroni's concealed troops came forth to prevent their escape. Moroni's
forces kept the Lamanites pinned against the river on the west bank just as Lehi's men had done on the east bank. In their desperate state, the Lamanites fought ferociously with courage and strength never before seen from the Lamanites. Zerahemnah
and the Amalekite and Zoramite leaders incited the Lamanites so that they did "fight like dragons." Like savage beasts, wounded and cornered, the Lamanite army drew upon the very last essence
of all that the human mind and body alone can furnish when the desire for self-preservation erupts with volcanic force, spewing adrenalin to the mortal frame. So fiercely did the Lamanites fight that they killed many Nephites, piercing the protective
armor by the sheer ferocity of their attack.

Although many Nephites fell, they were inspired by a better cause. They fought not for power or domination, but for their liberty, families, and religion. Moroni reminded the Nephites of
these things as they began to give way before the Lamanites'new-found strength. The Nephites rallied under the encouragement, even to crying out as one unto the Lord for their liberty and freedom. The Nephites then stood firm before the Lamanites. The Lamanites, drained of strength and courage by the
Nephite resistance, fell back into the river. Even though the Lamanites outnumbered the Nephites, Moroni had gained the tactical advantage with surprise and by surrounding the Lamanites
and forcing them into the river. The Lamanites began to succumb to fear and demoralization at their predicament.

The terror of the Lamanites became apparent to Moroni. He ordered his men to cease the attack. The fighting stopped. Moroni called Zerahemnah forward to speak. One can imagine the scene of a multitude of armed men, smeared with blood and sweat,
each struggling to regain his breath and energy. Moroni, large and towering by his natural stature and his stout armor, his weapons and shield dripping with the emblems of battle, standing above Zerahemnah near the river's edge on a bank soaked, colored, and slickened with blood and the frenzied passage of many feet. Zerahemnah might have come forward, exhausted but held erect by his own pride, wearing a headdress or cloak of leadership and a
loose animal skin stained with river muck and gore, glaring at the man who had beaten and defeated him.

Moroni expressed his distaste for bloodshed and professed a desire for peace. He pointed out the hopelessness of the Lamanite position and attributed the Nephite success to the Lord.

"But now, ye behold that the Lord is with us; and ye behold that he has delivered you into our hands. And now I would that ye should understand that this is done unto us because of our religion and our faith in Christ.
"Now ye see that ye cannot destroy this faith. Now ye see that this is the true faith of God; yea, ye see that God will support, and keep, and preserve us, so long as we are faithful unto him, and unto our faith, and our religion; and never will the Lord suffer that we shall be destroyed except we should fall into transgression and deny our faith." Alma 43:3-4.

Moroni concluded with a command to Zerahemnah to surrender:

"And now, Zerahemnah, I command you, in the name of that all-powerful God, who has strengthened our arms that we have gained power over you, by our faith, by our religion, and by our rites of worship, and by our church, and by the sacred support which we owe to our wives and our children, by that liberty which binds us to our lands and our country;
yea and also by the maintenance of the sacred word of God, to which we owe all our happiness; and by all that is most dear unto us--
"Yea, and this is not all; I command you by all the
desires which you have for life, that ye deliver up your weapons of war unto us, and we will seek not your blood, but we will spare your lives, if ye will go your way and come not again to war against us.
"And now, if ye do not this, behold, ye are in our
hands, and I will command my men that they shall fall upon you, and inflict the wounds of death in your bodies, that ye may become extinct; and then we will see who shall have power over this people; yea, we will see who shall be brought into bondage." Alma 44:5-7.

Certainly, there could be no doubt as to the sincerity, conviction and unshakable firmness of Moroni's command. How could Zerahemnah do anything other than offer up his sword under Moroni's command, a command of immense impact and massive
dimensions--in the name of the all-powerful God, faith, religion, rites of worship, the church, the duty of support to wives and children, the liberty which binds to land and country, the maintenance of the sacred word of God, by all most dear, and
Zerahemnah's own desire for life--when faced with the alternative of the infliction of such wounds as to render them extinct?

Zerahemnah surrendered his sword but refused to make a covenant which he did not intend to keep. He refused to believe that the Lord was responsible for the Nephite success. Zerahemnah instead attributed the victory to the armor and shields of the Nephites. Zerahemnah, in that respect, is not
unlike many in the world today. Because a visible, feasible, apparently mundane cause or excuse is readily available to which a result may be attributed, those learned in the ways of the
world would therefore deny the hand of God. In the case of Zerahemnah and Moroni, Moroni had prepared his people with arms and armor and such preparation was probably made under inspiration from the Lord. But not only had Moroni prepared with arms and armor, he had sought the Lord's direction through the
Prophet Alma and had thereby received divine guidance. Additionally, Moroni, had used strategy and spies and those actions may also have been inspired. Finally, Moroni's troops had only overcome the Lamanites' final ferocious onslaught after calling upon the Lord. Zerahemnah may have been unaware of any divine influence in the previous Nephite actions, but he could not escape the fact that "in the selfsame hour that [the
Nephites] cried unto the Lord for their freedom, the Lamanites began to flee before them."

After hearing Zerahemnah's refusal, Moroni, unshakable in his command, returned the bloody sword saying:

"Behold, we will end the conflict. Now I cannot recall the words which I have spoken, therefore as the Lord liveth,ye shall not depart except ye depart with an oath that ye will not return against us to war. Now as ye are in our hands we will spill your blood upon the ground, or ye shall submit to the conditions which I have proposed."
Alma 44:10-11.

Zerahemnah, doubtless frustrated at his undeniable defeat at the hands of this armored leader who drew strength from the Almighty God, grew furious at this insistence on an oath. He rushed forward, raising his sword to strike Moroni. As Zerahemnah raised his weapon, one of the Nephite soldiers stepped
forward and struck at Zerahemnah. The force of the blow split asunder Zerahemnah's blade and sliced off a part of Zerahemnah's scalp which fell to the ground. The soldier was moved to lift the scalp upon the point of his sword. He then raised his voice in warning to the wounded, dying and exhausted Lamanites, saying that they would likewise fall to the earth unless they surrendered their weapons and covenanted to keep the peace. Many of the Lamanites were overcome with fear and threw down their swords. These covenanted as Moroni had demanded and were allowed to depart.

The wicked Zerahemnah still refused to submit. Drawing upon their own anger and hate, many Lamanites stood with him in his stubbornness. Zerahemnah became even further enraged by the loss
of those who had surrendered. In his anger, Zerahemnah spurred his remaining forces to fight even more fiercely against the Nephites. Moroni had also grown angry. He could no longer tolerate Zerahemnah's obstinacy. Moroni commanded his people to slay Zerahemnah and his followers. The Nephites fell upon the Lamanites and began to hew them down as the soldier had prophesied. Exhaustion and hopelessness had diluted the Lamanites' anger; they could do little to prevent the Nephite swords from biting into their naked flesh. Finally, seeing that
all was about to be lost, perhaps sensing the imminent release under a nephite blade of his own wicked spirit from this mortal probation, Zerahemah cried out that he would consent to Moroni's
conditions. Moroni ordered his men to cease the killing. All of the remaining Lamanites, including Zerahemnah, were allowed to depart after surrendering their weapons and covenanting to keep
the peace.

Unfortunately, we may find similarities between Zerahemnah and ourselves or between Zerahemnah and our society. We may set upon a goal or course which is contrary to the principles of the Lord. When it becomes clear that the goal is not proper, just as
Zerahemnah attempted to outflank Moroni's army, we may also seek to circumvent the Lord's rules or ignore the fact that our design is wrong. Such attempts to circumvent the Lord's principles may
lead us into even more difficult situations, like the ambush in which Zerahemnah found himself. Even then, after terrible losses, we may persist as Zerahemnah did and refuse to submit to the Lord's will, or offer a begrudged and conditional withdrawal
without truly giving up the unrighteous design. Like Zerahemnah, we sometimes stubbornly continue to exert ourselves in forlorn attempts to make the Lord see things our way. We seek to amend divine law to suit our personal desires. In our misery, in a
manner too similar to Zerahemnah's dilatory capitulation, we may at last come to see that which was apparent from the beginning of our course: We must turn to Christ and submit our will
unconditionally to his in order to achieve that which is truly of eternal worth. We would be much better served in following Moroni's example and emulating the characterists which he exhibited during the conflict.

Moroni's Character Elements
The conflict with Zerahemah illustrates many aspects of Moroni's character:

Moroni planned ahead. He first prepared his men by
providing armor, helmets, shields and thick clothing to protect them. He knew of the numeric strength of the Lamanites and he countered that strength with armor. We should also assume that Moroni's love of his people and a desire to preserve and protect
his men contributed to his decision to provide them with defensive armor.

Moroni combined faith and works. When the Lamanites moved away, he sent men to inquire of the Lord as to the course of their march and attack. In preparing the ambush for Zerahemnah, Moroni displayed both preparation and initiative. He knew from his spies and the word of the Lord to Alma that the Lamanites'
march would take them across the river Sidon at the hill Riplah. At that location, rather than merely waiting for the enemy to arrive and placing the burden upon the Lord to provide a victory
without effort on his part, Moroni adopted a strategy which would give a high probability of success in that particular situation.

Moroni delegated responsibility. Lehi led the men from behind the hill Riplah. Another leader must have commanded the body of troops which prevented the Lamanites from fleeing toward Manti. Each leader knew his duty and acted accordingly so that
Moroni could employ the ambush. If he had not delegated responsibility to those called to assist him, no such division of his forces could have occurred. Delegation expanded Moroni's potential and multiplied his talents.

Moroni inspired his men. Moroni reminded his men of the reasons for which they fought. He directed their minds to the Lord, their families, their freedom, and their religion. Moroni used his own faith to augment their faith and bring victory to
his army. He attributed the victory to the Lord and reminded both his own troops and the enemy of the source of the Nephites' strength.

Moroni manifested mercy as he called for a halt to the fighting to prevent a slaughter of the Lamanites.

Finally, Moroni exhibited determination or firmness. His command to Zerahemnah left no doubt about his intent or the degree of compliance that would be accepted. When Zerahemnah desired to agree only to a part of the conditions, Moroni held
firmly to his original decree. Moroni refused to take the course of least resistant. While an agreement upon Zerahemnah's terms might have ended the conflict sooner and at the cost of fewer
lives, the righteous end of preventing future loss when Zerahemnah might again return to war outweighed the benefit of a quick end to the immediate battle. Moroni knew that the Lord had delivered the Lamanites into his hands and that he did have the
power to require such compliance with his command.

Moroni I -- Chief Captain

2005-07-29T12:41:00.000-07:00

At 25 years of age, Moroni became the chief captain of all the Nephite armies. This appointment probably occurred sometime in advance of Zerahemnah's campaign against the Nephites when
Moroni is first mentioned.1 Not only did the chief captain command all of the military forces, he also possessed complete authority over all aspects of the defense of the nation.

"Now, the leader of the Nephites, or the man who had been appointed to be chief captain over the Nephites--and his name was Moroni; And Moroni took all the command, and the government of their wars. And he was only twenty and five years old when he was appointed chief captain over the armies of the Nephites." Alma 43:16-17.

Ascension to the office of chief captain did not occur simply through military rank advancement, nor simply by appointment of the chief judge. Advancement to chief captain also required direct election by the people.

"Now, Moroni being a man who was appointed by the chief judges and the voice of the people, therefore he had power according to his will with the armies of the Nephites, to establish and to exercise authority over them." Alma 46:34.

His authority over the armies came directly from the people. The people had bestowed upon Moroni the sole authority in all matters concerning the military and the conduct of the wars. ... It is probable that the chief judge, with the cooperation and direction of the top military leaders, nominated one or more candidates for the post of chief
captain and the people then voted to accept or reject the nominee(s). However, the appointment was not merely a political reward confirmed by a popularity contest.

"Now it was the custom among all the Nephites to
appoint for their chief captains, (save it were in their times of wickedness) some one that had the spirit of revelation and also prophecy;" 3 Nephi 3:19.

Moroni attained the position of chief captain through exemplary performance, superior and unswerving duty to his country, the confidence of the political leaders with whom he worked, and the
trust of his countrymen.

... The chief captain, as Moroni
demonstrated, had powers which included: (1) the allocation of arms, provisions, and reinforcements; (2) the appointment of captains over each army group; (3) the requisition of men and materials; (4) the selection of sites for cities and forts
without pandering to sectional preferences; (5) the suspension of laws and liberties temporarily to protect the nation from internal dangers during war; and (6) determining the fate and handling of prisoners. Such powers in the hands of one man who
was not committed to freedom and righteousness could have resulted in a dictatorship. Indeed, many of Moroni's adversaries sought just this type of power in order to bring the rest of the Nephites into bondage under their rule.

1. Zerahemnah led the Lamanites against the Nephites in the eighteenth year of the reign of the judges (18 RJ) (approximately 74 B.C.). The scriptures do not report whether Moroni was
appointed chief captain in that year as a result of the defection of the Zoramites to the Lamanites and the ensuing Lamanite agitation, or whether he had been appointed previously. Either alternative is possible. However, two items in the scriptures
imply the appointment may have been made some years or some length of time prior to Zerahemnah's Campaign. First, when Moroni is first mentioned in Alma 43:16, the scriptures report that he was the man "who had been appointed to be the chief
captain" rather than the man "who was appointed" or the man "who the people appointed." The past perfect tense used in this verse implies that Moroni's appointment to the post of chief
captain pre-dated the actions of Zerahemnah who "appointed" Zoramites and Amalekites as captains over the Lamanites. The second implication that Moroni may not have received his appointment in 18 RJ is that his death is reported in Alma 63:3 as occurring in 36 RJ (approximately 56 B.C.), eighteen years later. Additionally, Alma 62 shows that Moroni yielded up command of the armies to Moronihah sometime between 32 RJ (60 B.C.) and 35 RJ (57 B.C.). In other words, if Moroni received
the office of chief captain in 18 RJ at age 25, he would have been between 39 and 42 years of age when he retired and would have died at the age of 43. Consider that Alma the Elder died at age 82
(Mosiah 29:45) and Mosiah died at age 63 (Mosiah 29:46), it is not unreasonable to believe that a normal lifespan might have been 60 years or more. Therefore, barring unreported health problems, Moroni had likely attained several years beyond 43
years of age when he died. (Although the strain of a soldier's life and wounds received during that time could have contributed to shorten his life significantly). Accordingly, Moroni may have
been in his late twenties or even into his thirties at the time of Zerahemnah's campaign. Moroni's age at the time of Zerahemnah's campaign in no way detracts from the significance of his appointment to the office of chief captain at an early age
nor his accomplishments after his appointment.

Moroni I prelude

2005-07-28T09:12:00.000-07:00

Prelude
The Book of Mormon does not relate the personal events concerning Moroni's youth, upbringing, or familial circumstances. However, we must imagine that his parents taught him faith in Jesus Christ, the necessity of the atonement, and the principle
of repentance, as well as the relationship of these principles to the mosaic law as it was practiced by the Nephites. What has been written about Moroni suggests that his parents instilled in the youth a sense of social responsibility as well as gratitude
to the Lord for his freedom and circumstances. Certainly, Moroni learned about goals and the need to persevere in a work, ignoring the temptation of immediate or temporary gratification offered by
wicked or unchallenging endeavors. He had read, or listened to the reading of the scriptures and had committed some to memory. See Alma 46:23-27. He learned about the sanctity of covenants from his parents' teachings and the words of the prophets. His episodes of righteous anger at the wicked, obstinate adversaries and a slothful government hint at a short temper which may have troubled him as a child. He may have had to overcome a hot temper and intolerance for those slow to comprehend basic truths
or lacking in appreciation. If so, he most assuredly became the master of his emotions as he grew older. He learned obedience for authority and respect for the necessity of a free and democratic form of government.

Moroni also witnessed, and perhaps participated in the conflict instigated by Amlici and his rebel followers. The charismatic Amlici and those who desired to make him a king over the Nephite people had first attempted to seize power through the
ballot box, then by the sword, and finally by resort to the might of foreign armies. Moroni observed and understood this wicked pattern. He also knew of the death and destruction which accompanied such unbridled lust for power. Additionally, Moroni
saw--and may have assisted--as Alma, the prophet of God, head of the church and chief judge of the Nephite people, led the Nephite armies against the dissenters and the Lamanites. Likewise, Moroni was aware that Alma used spies to keep track of enemy
movements. Moroni knew of Alma's personal courage and faith, evidenced as the prophet of God engaged Amlici in personal combat during the midst of battle and called upon the Lord for strength. Alma 2:30. Finally, Moroni witnessed Alma's abdication from the
office of Chief Judge in order to devote his full attention to his calling as High Priest over the church so that he might, without distraction, better work to perfect the Nephite saints.

The teachings of his parents, the Amlicite attack upon the freedoms of his people and the living example of Alma, prophet and stalwart man of God, prepared and shaped Moroni for service to his people as a polished shaft in the quiver of the Lord.

Captain - Moroni - Preface

2005-07-27T08:45:00.000-07:00

The following is the preface of a manuscript that I wrote several years ago about Captain Moroni. I may eventually post the whole thing here, or maybe just excepts

PREFACE

With the exception of Jesus Christ, few individuals who did not actually write upon the gold plates play as prominent a role in a significant portion of the Book of Mormon as Moroni--commonly called Captain Moroni for his calling as Chief Captain of the Nephite armies. His devoted service to the cause
of freedom and the preservation of his religion, family, nation, and people make up the greater part of nearly 20 chapters of the Book of Mormon. Moroni is first mentioned in Alma 43:16 when we learn that he was appointed chief captain of all the Nephite
armies at the age of 25. He led the armies and directed the defense of his nation for at least 17 years. These years were filled with incessant conflict. The Lamanites, incited by angry
Zoramites and wicked Nephite dissenters, initiated several bloody campaigns against the Nephites throughout this period. In conjunction with these campaigns, factions led by ambitious and
vain individuals severely weakened the Nephite nation and brought the nation to the very brink of destruction. Moroni confronted each threat, uniting his countrymen beneath the Title of Liberty
in defense of their freedom, religion, families, and nation.

Moroni's great zeal in the cause of freedom and dedication to his faith, fused with intense personal energy and charisma, inspired the Nephites to rally to his banner, covenanting with the Lord
before Moroni to fight to maintain their rights and religion or to be destroyed. Indeed, Moroni's energy and steadfast faith were so significant in the cause of freedom that, although he was
never identified as a prophet or church leader, Mormon pays him high compliment:

"Yea, verily, verily, I say unto you, if all men had been, and were, and ever would be, like unto Moroni, behold, the very powers of hell would have been shaken forever; yea, the devil would never have power over the hearts of the children of men." Alma 48:17.

It should be our endeavor to likewise render enduring
service for the sake of freedom and righteousness. Yet Moroni is a figure painted in such heroic proportions that the task of emulating so noble an individual may seem beyond our capabilities. Even though we cannot shrink or compress the mighty works of Moroni to fit some myopic vision of our own
abilities, we can, with effort, expand our knowledge and understanding of our Father in Heaven and our Savior Jesus Christ and our relationship to these Divine Beings and thereby magnify our vision and our abilities. Therefore, this work is predicated
upon the fact that we are the children of our Heavenly Father and that through faith in our elder brother Jesus Christ, The Only Begotten of the Father in the flesh, who died and was resurrected, and who made possible our repentance by his infinite
atonement, we can return to our Heavenly Father and become like unto Him. If we can become like our Heavenly Father, we can follow the example of the Savior and the examples of those like Moroni who faced times and circumstances which differed from the
times and circumstances which the Savior faced but who nevertheless lived what must be termed Christ-like lives. Thus, by following the example of Moroni, we are also following an example consistent with the example of Jesus Christ.

In harmony with our pursuit of Christ's example, this work examines Moroni's accomplishments and the qualities that he exhibited so that we can improve ourselves, our families, and our nations. This examination of Moroni's life will help us to
achieve an understanding of Moroni, his challenges, motivations and accomplishments, and thereby emblazon upon the fleshy tablets of our hearts the desire to emulate his righteous works.

Part One of this work relates the events and accomplishments of Moroni's life. Part One includes some commentary and thoughts on the application of the events to our lives and also periodically reviews the elements of Moroni's character as
manifested by a particular set of events. Part Two examines the example of Moroni and other righteous figures and discusses how we might emulate those examples. Part Three presents a discussion of the elements of Moroni's character with brief notes
about Moroni's companions in the defense of liberty and about the individuals who threatened that liberty.

Legacy v. The Work & The Glory

2005-07-12T15:29:00.000-07:00

I have previously posted about my disappointment with W&G. My oldest daughter likes W&G because she thinks it has good-looking guys in it. She doesn't think Legacy has anyone attractive in it. (Remarkably high and significant standards that she has, no?) My son says that W&G is long and boring but I have not heard him offer an opinion on Legacy. I watched Legacy for the first time in several years this past weekend. Other websites contain complaints about the lame story and poor acting in Legacy as compared to W&G. I will admit that the acting in Legacy will not win high praise and the story is somewhat choppy as it follows the important events of the subject family and events in church history. However, Legacy does not disappoint me; it delivers what I expect from such a film. In addition to being at least an hour shorter than W&G (that's just my estimate as I cannot remember the running time of W&G, but Legacy is less than an hour long) and spanning a greater time period during the restoration, Legacy speaks to the spirit--something I did not get from W&G--and that is the key feature for me.

Hometeaching

2005-06-29T08:58:00.000-07:00

With only three days left and no companion, I finally went hometeaching this month. My companion has been taken from me and paired with his dad and I don't have a new companion yet. My active family has been out of town until this week and the others are hit and miss -- In this case, I think waiting til the end of the month was inspired. After visiting the active family where I had scheduled an appointment, I dropped in on another just in time to help move a washing machine and then help the guy across the street move a couch. Just down the street, my family with the spouse that is not sympathetic to the church was just starting to work on a fence. Perfect timing and I was able to help for an hour. Just one more -- got to get to the nursing home today to see him.

The Sacrament

2005-05-26T15:18:00.000-07:00

After studying 9 conference talks (from Dallin H. Oaks, David B. Haight, Jeffrey R. Holland, L. Tom Perry, Vaugh J. Featherstone, and John H. Groberg) about the Sacrament and condensing the points to 13 typewritten pages, then further condensing it to 31 note cards, I see that the ideas that I have selected fall into 6 categories. Most of the language is directly quoted from the talks but citations and quotation marks have been omitted:

1. The Meeting
a) Of the sacred meetings of the church, Sacrament meeting is one of the most important. However, it is sometimes marked by apparent lack of preparation, general irreverence, commotion, and at times a spirit not conducive to thoughtful worship.
b) 1970 Joseph Fielding Smith administration letter: The object of [Sacrament meeting] is to provide the spiritual uplift and sound doctrinal teaching... Speakers should relate faith promoting experiences, bear testimony, expound doctrinal subjects and speak in a spirit of love and brotherhood... Avoid travelogues, argumentations, criticism, and the discussion of controversial subjects which have no direct bearing on the saving principles of the gospel.
c) Our Sacrament meetings should be the very perfection of our expression of reverence for God.
d) The Aaronic Priesthood should be clean in appearance and reverent in manner and remember the emblems represent the body and blood of our Lord. Priests should speak the prayers clearly and distinctly. Everyone but the priests preparing the bread should sing the Sacrament hymn.

2. Passover
a) Jesus presided at this last passover. He made a last symbolic sacrifice in preparation for the real sacrifice he later offered. By celebrating the Passover feast, he gave his endorsement to all those similitudes, signs and tokens of the past millenia that had prefigured his great sacrifice.
b) A night of all nights in history was the night of the passover feast that culminated in the infinite atonement by the Son of God.

3. Importance of the Sacrament
a) Several important truths about the Sacrament: 1. Jesus gave Himself-His body and His blood-as a ransom for our sins. So that we might live again. 2. We eat in remembrance of his body. We remember the Passover, the Last Supper, Gethsemane, Calvary and the Resurrection. 3. His blood represents a new Testament--a new covenant. We drink in remembrance of his sufferings. As often as we partake in sincerity, we do "shew the Lord's death [or testify of it] til he comes again." (1 Cor.11:26).
4. We are blessed as we live his comandments. Personal worthiness for the sacrament is a prerequisite for receiving the Holy Ghost.
b) Worthiness implies all those matters mentioned in the temple interview questions--but much more is expected. There must be Harmony among Christs Disciples, especially within families. "If any have trespassed let him not until he makes reconciliation." (D&C 46:4).
c) So sacred did the First Presidency regard the Sacrament as an ordinance that it was withheld from the Saints for some months in 1856-57 to afford them a space and time for repentance, restitution, and when ready, for a renewal of their covenants.
d) The Sacrament is the ordinance that ties most directly to the Atonement.
e) It is essential that we renew our covenants by partaking of the Sacrament--when we do so with a sincere heart and with real intent the Lord provides a way whereby sins can be forgiven from week to week. Spiritual preparation for partaking of the Sacrament is essential to receiving a remission of our sins.
f) The Atonement is the foundational doctrine of all things, including the Sacrament. The law of sacrifice was a similitude of the Atonement. During our Sacrament meetings we make an offering, so to speak, by repenting and coming unto Christ. Our sacrifice is not a literal sacrifice of animals but a sacrifice of time, money, talents, and a broken heart and a contrite spirit. The Atonement lifts us to a level of opportunity to become joint heirs with christ and to be exalted with the blessings of "eternal lives." (D&C 132:24).
g) Our Father in Heaven understood the need for his children to be reminded of the promises He has made to us if we would obey his laws. The blessings of the Atonement of our Lord and Savior is that each of has the privilege of enjoying immortality and eternal life.
h) Partaking of the Sacrament we accept Jesus as our Lord and Savior and obligate ourselves to keep his commandments by covenant. This makes the partaking of the Sacrament a renewal of the covenants we made at baptism. We declare weekly our allegiance to the plan of salvation, its obligations and blessings.
i) President David O. McKay reminded us of our obligation to prepare to partake of the Sacrament each week and noted that we obligate ourselves to do certain things: First, Take upon ourselves the name of the Son. Second, That we will always remember Him--including our daily acts and self control. Third, That we will keep his commandments --including tithing, fast offerings, word of wisdom, kindness, foregiveness and love. Obedience bring eternal life.
j) "Come unto Christ and be perfected in him" is the invitation. One important way is through the Sacrament. Partaking of the Sacrament and following the dictates of the spirit will result in blessings that will help us to improve and perfect our lives.
k) The Sacrament is one of the most sacred ordinances. Associated with partaking of the Sacrament are principles fundamental to man's advancement and exaltation in the Kingdom of God and the shaping of one's spiritual character. Our weekday conduct should reflect the spiritual renewal and commitments made on Sunday. By partaking of the Sacrament each Sunday we receive encouragement and strength to keep the commandments of God to live uprightly, virtously, and honestly.

4. The Holy Ghost and Repentance
a) After we were baptized, hands were laid upon our heads and we were given the gift of the Holy Ghost. When we consciously and sincerely renew our baptismal covenants as we partake of the Sacrament, we renew our qualification for the promise "that [we] may always have his spirit to be with [us]." (D&C 20:77).
b) The blessings available through the Holy Ghost are conditioned upon worthiness -- The spirit will only dwell with us when we keep the commandments. The need to keep our personal temple clean in order to have the companionship of the Holy Ghost explains the importance of the commandment to partake of the sacrament on the Sabbath.
c) In partaking of the Sacrament, we renew the effects of our baptism. When we desire a remission of our sins through the Atonement of our Savior, we are commanded to repent and come to him with a broken heart and a contrite spirit. In the waters of baptism we witness to the Lord that we have repented of our sins and are willing to take his name upon us and serve him to the end. (D&C 20:37)-- The remission of sins by fire and by the Holy Ghost as described in 2 Nephi 31:17 is fulfilled as a result of receiving the gift of the Holy Ghost.
d) The renewal of our covenants by partaking of the Sacrament should also be proceeded by repentance, so that we can come to that sacred ordinance with a broken heart and a contrite spirit. Then as we renew our baptismal covenants and affirm that we will "always remember him" the Lord will renew the promised remission of our sins, under the conditions and at the time he chooses. One of the primary purposes and effects of this renewal of covenants and cleansing from sin is "that [we] may always have his spirit to be with [us]. (D&C 20:77).
e) The close relationship between partaking of the Sacrament and the companionship of the Holy Ghost is explained in the revealed Sacramental prayer. In partaking of the bread we witness we are willing to take upon us the name of Jesus Christ -- always remember Him-- keep his commandments--and when we do so we have the promise that we will always have his spirit to be with us.(D&C 20:77).
f) The companionship of the Holy Ghost is the most precious possession we can have in mortality. The Gift of the Holy Ghost is bestowed on us at baptism but to realize the blessings of that gift we must keep ourselves free from sin. The spirit of the Lord does not dwell in unholy temples. Without some method for further cleansing after baptism we would be without the Holy Ghost and lost to things spiritual. The Sacrament is an essential part of the process by which we may be cleansed periodically from the soil of sin.
g) We are commanded (D&C 59:8-9) to come with a broken heart and contrite spirit to partake of the sacrament -- and the Lord renews the cleansing effect of our baptisms-- in this way we are made clean and can have his spirit to be with us.

5. Meaning of Taking Upon Ourselves the Name of Christ
a) Renew our baptismal covenant
b) That we are willing to take upon us his name points to a future status. It signifies a willingness to take upon us the authority of Jesus Christ in sacred ordinances of the temple and to receive the highest blessings available when he chooses to confer them upon us.
c) Commit to do all we can to be counted among those who will stand at his right hand and be called by his name at the last day as candidates for eternal life.

6. Special Symbolism
a) With a crust of bread, always broken, blessed and offered first, we remember His bruised body and broken heart, his physical suffering on the cross where he cried, "I thirst," and finally, "My God, My God, why hast though forsaken me?" The Savior's physical suffering guarantees that through his mercy and grace, every member of the human family will be freed from the bonds of death and resurrected from the grave.
b) With a small cup of water we remember the shedding of Christ's blood and the depth of his spiritual suffering which began in the Garden of Gethsemane where he said, "My soul is exceedingly sorrowful, even unto death." He was in agony and prayed "more earnestly and his sweat was as great drops of blood falling to the ground." The Savior's spiritual suffering paid the debt of Adam's transgression and provides for the remission of all of our sins as well on conditions of obedience to the principles and ordinances of the gospel. As Paul says, "we were bought with a price." (1 Cor. 6:20).
c) Every ordinance of the gospel focuses in one way or another on the Atonement -- and surely the Sacrament does so with its symbolism and imagery more readily and more repeatedly than any other in our life. It comes in what has been called the "most sacred, the most holy, of all meetings of the church." The sacrament is the real purpose of the meeting -- and everything should be consistent with the grandeur of this sacred ordinance.
d) The white shirts that should be worn by the deacons, teachers, and priests who handle the Sacrament could be seen as a reminder of the white clothing worn to the baptismal font and to the temple.
e) In a resurrected, otherwise perfected body, our Lord of the Sacrament table has chosen to retain for the benefit of his disciples the wounds in his hands and his feet and his side. It is the wounded Christ who is the captain of our souls -- he who yet bears the scars of sacrifice, love, humility, and forgiveness.
f) One request that Christ made of his disciples on that night of deep anguish and grief was that they stand by him, stay near him in his hour of sorrow and pain. "Could ye not watch with me one hour?" (Matt. 26:40). I think that he asks that again of us, every Sabbath day when the emblems of his life are blessed and passed.

One Man's Testimony

2005-05-19T09:27:00.000-07:00

Times & Seasons ? Why I have a testimony: "This is my reasoning: how could anyone have written the Book of Mormon as a present-day forgery and at the same time be so completely engaged in the preaching of absolute truth? Internal historical criticism tells me it seems impossible for someone to write hundreds of pages instilled with intense spiritual power and dynamic moralism, knowing that the basis of it is deceit. And then close with Moroni?s promise."

Most uplifting post I've seen at T&S.

Of Arms and Men

2005-05-10T08:33:00.000-07:00

Following my course of study with Preach My Gospel, I read last night Alma 17-22. As I read I recalled a Gospel Doctrine lesson for which we had no instructor and just before the meeting I volunteered (Yes! Volunteered! no slothful servant here, well, not on that occassion anyway) to teach it. While giving the lesson which included Ammon's stunning exploits at the Waters of Sebus I was struck by the imagery of the sheep, the water, and the shepherds--all calling to mind the Savior. Anyway, what I found interesting last night was the well-known episode of Ammon cutting off the arms of all those who raised their weapons against him. The image is that of Ammon causing the arms of the raiders to be cut off and cast to the earth by the power of his own arm and sword. Quite a fascinating foreshadowing of the People of Ammon who will later cast down their own arms, i.e., weapons, and vow not to take them up again, all by the power of the word (which is sharp as a two-edged sword).

Work & Glory

2005-05-10T08:27:00.000-07:00

The kids got The Work and The Glory movie for their mom for Mother's Day.

I haven't read any of the books so I can make no comparison between the books and the movie. I would have to rate the movie as disappointing. I found the actor portraying Joseph Smith to be very unconvincing. When he tries to tell of the First Vision or other spiritual things, his voice goes soft and he shakes his head back and forth -- as if he's subconsciously sending the message, "Don't believe a word I'm saying."

Bad Things Happen

2005-04-28T08:56:00.000-07:00

At BuyCom&ConSent there is piece on why bad things happen -- are they punishment or just life. I recalled a conference talk on the subject and found Elder M. Russell Ballard's "Answers to Life's Questions" from the Ensign of May 1995. Elder Ballard's fundamental statement is that the only satisfying answers to questions about suffering and unhappiness in the world "come from the comforting perspective of faith in our Heavenly Father and his eternal plan for our happiness."

Elder Ballard indicates that part of the test of mortality is our willingness to be obedient. "Obedience is essential to obtain exaltation and eternal life." He quotes King Benjamin that the obedient are "blessed in all things, both temporal and spiritual." (Mosiah 2:41).

One of the most interesting things in the talk was this quotation from the Prophet Joseph Smith: "We cannot keep all the commandments without first knowing them, and we cannot expect to know all, or more than we know unless we comply with or keep those we have already received." This naturally raises the question for me, 'What commandments do we not know because we're not keeping the ones that we do know?' 'Are there yet higher laws we need to be living but are not because we're not living the law we do have?' The answer to the latter has to be 'yes' and would seem to be supported by early church history. Would this also explain why we keep hearing many of the same things from the general and local church authorities? We're not living what we have so we are not ready for more. More, as in additional scripture, higher laws...?

Back on the original subject: Elder Ballard says that Heavenly Father's plan does not provide for "blissful happiness at every step along our mortal journey. Life is filled with harsh realities..." He goes on to say, "God has put his plan in motion. It proceeds through natural laws that are, in fact, God's laws."

Elder Ballard also notes that agency is a crucial factor. "Often overlooked is the fact that choices have consequences; we forget also that agency offers the same privilege of choice to others. At tiem we will be affected adversely by the way other people chose to exercise their agency." That is such a downer. Sometimes I just hate other people's agency.

I don't think this talk ever really answers specifically the question over at BuyCom about an unfortunate happening being the result of a need to repent, or is it just life. Although, this talk tends to give support to the just life argument in my opinion. I've had the same question about bad things in my life: 'Am I being punished, tried, or life just tough?'

I really did like this statement from Elder Ballard: "Those who live according to Heavenly Father's eternal plan... will not destroy their spiritual sensitivity... Neither will they search for doctrinal loopholes to find reasons to challenge the ordained leadership of the Church nor tamper with the simple truths of the gospel." I really like this statement because I find a lot of this on the internet sites -- discussions critical of leadership decisions or questioning the leadership and doctrines as officially taught -- not much that is apostate, just murmuring. It reminds me of something I read from Nibley recently about the apostasy. He mentioned that the church in the 2nd century turned to erudition instead of inspiration.

Great Things

2005-04-21T15:24:00.000-07:00

My pointless and presumptuous commentary on
The Great Things Which God Has Revealed
by President Gordon B. Hinckley. (Again, my comments are scattered between the quoted and redacted material.)

"[T]he great things which God has revealed through Joseph the Prophet...distinguish us from all other churches..."

The doctrines and practices revealed through the Prophet Joseph Smith set us apart as a church. Without these fundamental revelations, the Church of Jesus Christ of Latter-Day Saints would be just another protestant denomination. These are the very differences to which the protestants point when they cry heresy and blasphemy. A successor to the Prophet Joseph Smith touches briefly upon these great revelations: The First Vision, the Book of Mormon, Priesthood Authority, Eternal Families, Innocence of Little Children, Salvation for the Dead and the Eternal Nature of Man, and Modern Revelation:

"The first of these, of course, is the manifestation of God Himself and His Beloved Son, the risen Lord Jesus Christ. This grand theophany is, in my judgment, the greatest such event since the birth, life, death, and Resurrection of our Lord in the meridian of time. "

"And upon the reality and truth of this vision rests the validity of The Church of Jesus Christ of Latter-day Saints. "

No first vision, no Church. Without divine instruction proclaiming that the true church had been lost from the earth, there would be no need for a restoration. Recent reading in Preach My Gospel notes that the bright pearl of the Restoration must be presented against the black velvet of the Apostasy.

"The Christian world accepts the Bible as the word of God.... The hand of the Lord was in its making. But it now does not stand alone. There is another witness of the significant and important truths found therein.
"Scripture declares that 'in the mouth of two or three witnesses shall every word be established' (2 Corinthians 13:1).
"The Book of Mormon has come forth by the gift and power of God. It speaks as a voice from the dust in testimony of the Son of God. It speaks of His birth, of His ministry, of His Crucifixion and Resurrection, and of His appearance to the righteous in the land Bountiful on the American continent.
It is a tangible thing that can be handled, that can be read, that can be tested. It carries within its covers a promise of its divine origin. Millions now have put it to the test and found it to be a true and sacred record."

"As the Bible is the testament of the Old World, the Book of Mormon is the testament of the New. They go hand in hand in declaration of Jesus as the Son of the Father.
...
"This sacred book, which came forth as a revelation of the Almighty, is indeed another testament of the divinity of our Lord.
"I would think that the whole Christian world would reach out and welcome it and embrace it as a vibrant testimony. It represents another great and basic contribution which came as a revelation to the Prophet. "

I am acquainted with a gentleman who has a degree in divinity and has studied Judaism. He says he has read the Book of Mormon part way through 2 Nephi. He says that he stopped there because that was all he had to read to know that it wasn't true. He bases this contention on the fact that the Book of Mormon contradicts his interpretation of the Bible and the way the death of Lehi is handled is inconsistent with Judaism. Somehow it does not seem to bother him that the New Testament contradicts Judaism's interpretation of the Torah, and that the various witnesses in the New Testament are often contradictory. It is unfortunate that so many refuse to consider the fact that their interpretation of scripture could be in error. These are those who would close the mouth of diety.

"Another is the restored priesthood. Priesthood is the authority to act in the name of God. That authority is the keystone of any religion. I have read another book recently. It deals with the Apostasy of the primitive Church. If the authority of that Church was lost, how was it to be replaced?
"Priesthood authority came from the only place it could come, and that is from heaven. It was bestowed under the hands of those who held it when the Savior walked the earth.
"First, there was John the Baptist, who conferred the Aaronic, or lesser priesthood. This was followed by a visitation of Peter, James, and John, Apostles of the Lord Jesus Christ, who conferred upon Joseph and Oliver Cowdery the Melchizedek Priesthood, which had been received by these Apostles under the hands of the Lord Himself when in life He said, 'And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven' (Matthew 16:19)."

President Gordon B. Hinckley, the only person on earth who possesses and is authorized to exercise all priesthood keys states the nature of that authority and declares it "the keystone of any religion." The imagery is interesting. Any religion that does not have priesthood authority, has no keystone; it cannot stand and must collapse upon itself as its ordinances are without true force and effect. Many churches claim to have priesthood authority, but where did they get it? Joseph's Smith's claims are clear and unequivocal.

"Another great and singular revelation given to the Prophet was the plan for the eternal life of the family. The family is a creation of the Almighty. It represents the most sacred of all relationships. It represents the most serious of all undertakings. It is the fundamental organization of society.
Through the revelations of God to His Prophet came the doctrine and authority under which families are sealed together not only for this life but for all eternity."

I was listening to the radio today and the program host read quotes from radical feminists. The theme of the quotes was that so long as marriage existed, women would continue to be burdened with children; marriage must therefore be eliminated so that staying home and raising children would no longer be a viable choice for any woman. Indeed, the family is being stalked (see Pres. Monson's talk, Constant Truths).

"The innocence of little children is another revelation which God has given through the instrumentality of the Prophet Joseph. The general practice is the baptism of infants to take away the effects of what is described as the sin of Adam and Eve. Under the doctrine of the Restoration, baptism is for the remission of one's individual and personal sins. It becomes a covenant between God and man. It is performed at the age of accountability, when people are old enough to recognize right from wrong. It is by immersion, in symbolism of the death and burial of Jesus Christ and His coming forth in the Resurrection."

There seem to be two erroneous schools of thought when it comes to baptism: 1) Everyone, including innocent children must be baptized; 2) Baptism isn't important for anyone as long as they accept the Savior in their heart. This second option is a natural growth from the denial or lack of priesthood authority.

"I go on to mention another revealed truth. We are told that God is no respecter of persons, and yet, in no other church of which I am aware, is provision made for those beyond the veil of death to receive every blessing which is afforded the living. The great doctrine of salvation for the dead is unique to this Church. Men boast that they are "saved," and in the same breath admit that their forebears have not been and cannot be saved.

"Jesus's Atonement in behalf of all represents a great vicarious sacrifice. He set the pattern under which He became a proxy for all mankind. This pattern under which one man can act in behalf of another is carried forward in the ordinances of the house of the Lord. Here we serve in behalf of those who have died without a knowledge of the gospel. Theirs is the option to accept or reject the ordinance which is performed. They are placed on an equal footing with those who walk the earth. The dead are given the same opportunity as the living. Again, what a glorious and wonderful provision the Almighty has made through His revelation to His Prophet."

The principle is great and wonderful -- the great equalizer of generations and circumstances. I often wonder how anyone can be offended that their kindred dead have ordinances performed for them vicariously. If the ordinances are efficacious, then it is a great blessing to them. If the ordinances are without effect, then what does it matter and what is there to be offended about? The work for the dead is either meaningful or it is not.

"The eternal nature of man has been revealed. We are sons and daughters of God. God is the Father of our spirits. We lived before we came here. We had personality. We were born into this life under a divine plan. We are here to test our worthiness, acting in the agency which God has given to us. When we die we shall go on living. Our eternal life is comprised of three phases: one, our premortal existence; two, our mortal existence; and three, our postmortal existence. In death we die to this world and step through the veil into the sphere we are worthy to enter. This, again, is a unique, singular, and precious doctrine of this Church which has come through revelation."

"There is one more that I must mention. This is the principle of modern revelation. The article of faith which the Prophet wrote declares,
"We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God" (Articles of Faith 1:9.)
"A growing church, a church that is spreading across the earth in these complex times, needs constant revelation from the throne of heaven to guide it and move it forward. With prayer and anxious seeking of the will of the Lord, we testify that direction is received, that revelation comes, and that the Lord blesses His Church as it moves on its path of destiny."

I missed something here the first time or two that I read this. Here is a testimony of a modern day prophet holding all the keys of the priesthood on earth who testifies that constant revelation is received. The revelation need not be momentous manifestos and proclamations (thought it can be); it can be simple and may appear mundane from the outside.

"[Joseph Smith] was truly a seer. He was a revelator. He was a prophet of the living God who has spoken to his own and all future generations. To this I add my solemn witness of the divinity of his calling, of the virtue of his life, and of the sealing of his testimony with his death, in the sacred name of our Redeemer, even the Lord Jesus Christ, amen."

The sealing witness of one prophet seer and revelator upon another.

On Constant Truths

2005-04-15T14:34:00.000-07:00

I thought I would start this blog by looking at some of the conference talks -- here is one grabbed at random. The talk has been edited down to its basic ideas and my thoughts are mixed in:

"Constant Truths for Changing Times" by Pres. Thomas S. Monson
"We cannot afford to be complacent. We live in perilous times.... We are acutely aware of the negative influences in our society that stalk traditional families...."

I'm impressed by Pres. Monson's use of the word "stalk" as it indicates a purposeful design against the traditional family. The wild animal that stalks its prey intends to destroy and/or devour the victim, the stalk has no trivial or innocent aim. Like the wine used to inebriate the Lamanites so that the Nephites could infiltrate and take the City of Gid, the destructive influences are "strong, having been prepared in [their] strength." (Alma 55:13)

"We, as members of The Church of Jesus Christ of Latter-day Saints, must stand up to the dangers which surround us and our families. To aid us in this determination, I offer several suggestions..."

A prophet, seer, and revelator offers counsel to resist the evil influences. We won't find anything new in this counsel. So why are we hearing it again? Because we're not faithfully following the admonitions already given and we're still vulnerable.

"I begin with family home evening. We cannot afford to neglect this heaven-inspired program. It can bring spiritual growth to each member of the family,... As President Gordon B. Hinckley and his predecessors have stated, "The home is the basis of a righteous life, and no other instrumentality can take its place nor fulfill its essential functions." ... [FHE teaches] gospel scholarship, faith, prayer, love, service, obedience, example, and kindness."

Amazing that such a simple program could bring such benefits. If it's so simple, why are we not faithfully arming our families in this way? Is it lack of faith? Is it lack of character? Is it just too hard? (See 1 Nephi 3:5) Or is it too simple? (See 1 Nephi 17:41)

"Next, I address the subject of debt... It is essential for us to live within our means."

Debt, one of the precursors to the visit to the divorce lawyer. Debt attacks families--if it doesn't drive them to divorce--it puts them in bondage and reduces their ability to serve and consecrate to the Lord and building Zion.

"I would say to each mother, each father-be a good listener... And to you children, talk to your mother and to your father."

Could I get him to shout this in my oldest daughter's ear? Pres. Monson made a similar statement in his address at the Womens' Conference. My daughter thinks any questioning of her whereabouts and activities is an interrogation designed at invading her privacy and further ruining her life. (She really is good, but after she turned 13 (she's 16 now) her meaningful communications have significantly declined). Of course, all my children and my wife would point out that I'm not a good listener (in their opinion).

"Mothers, share household duties. It is often easier to do everything yourself than to persuade your children to help, but it is so essential for them to learn the importance of doing their share.
"Fathers, I would counsel you to demonstrate love and kindness to your wife. Be patient with your children. Don't indulge them to excess, for they must learn to make their own way in the world.
"Parents, help your children set goals concerning school and careers. Help your sons learn manners and respect for women and children."

How often I have seen remarkably good people with children that are utterly worthless for service, taking care of themselves, or making and keeping commitments. The parents provide all and do everything without requiring sacrifice and effort on the part of the children as well. There are great people who just don't see that they are building serious character flaws into their children -- just like the old wedge left in the tree.

"Parents, live your lives in such a way that your children will find you an example worthy of emulation... I admonish all families: search out your heritage. It is important to know, as far as possible, those who came before us. We discover something about ourselves when we learn about our ancestors.
"I emphasize how essential is the work we do in the temples of the Lord for our kindred dead.
Remember that ofttimes the wisdom of God appears as foolishness to men, but the greatest single lesson we can learn in mortality is that when God speaks and a man obeys, that man will always be right."

Family History and Temple work -- turning the hearts of the children to the fathers and vice versa -- again emphasising the eternal importance of the family.