Is the time past?

Today during a special stake conference we heard from our Stake President, who quoted the following verse from 3 Nephi 1:

         But there were some who began to say that the time was past for the words to be fulfilled, which were spoken by Samuel, the Lamanite.  And they began to rejoice over their brethren, saying: Behold the time is past, and the words of Samuel are not fulfilled; therefore your joy and your faith concerning this thing hath been vain.  And it came to pass that they did make a great uproar throughout the land; and the people who believed began to be very sorrowful, lest by any means those things which had been spoken might not come to pass.  But behold, they did watch steadfastly for that day an that night an that day which should be as one day as if there were no night, that they might know that their faith had not been vain. 

What the people of God hear from the Great and Spacious Building is different variations on the same theme: your faith is in vain.  Yet faith in the Lord Jesus Christ is never in vain; instead, it is faith in the only historical inevitability that we mere mortals can know.

Here on earth we have very short vision: we see the past with difficulty, and we can't see the future at all.  Only through the prophets and apostles can give us true visions of the future.  Consequently, it may appear like all is failing, that the light is falling, and that it may never grow brighter again.  Yet we have been called to have faith in Him regardless of whether we prosper or not.  We have been called to be witnesses of God in all times, in all places, and in all things.

To paraphrase the Master, consider the lilies of the field.  They do not wilt when they consider their short lives, or mourn that they are planted in mud or dry ground.  Wherever they can, they gloriously bloom, and in so blooming, make the world a richer place.

So let us, even in times of despair, bloom with the love of God and man, being patient for the Second Coming of our Lord, even when the Great and Spacious Philosophies keep telling us that the time of religious faith is past.

A Day of Triumphal Entry

On Palm Sunday, Jesus rode triumphantly into Jerusalem, heralded by a "very great multitude" of people who obviously believed in him.  This was one of few events of the Savior's mortal ministry that was recorded in all four gospels.

What I wonder is what it would have been like to be in that crowd.  At that time, believing in Jesus wasn't very popular.  One man, blind since birth, had been expelled from the synagogue because he testified to the Sanhedrin that Jesus had given him sight.  The ruling leaders, the Pharisees, and the Sadducees all publicly opposed Him, and within the next few days, a crowd of angry residents of Jerusalem would prove more bloodthirsty than the Romans and call for Jesus' death by torture.  And while all would forsake Him the night in Gethsemene, now they didn't.  Now they shouted for joy, they waved palm branches, they spread their garments in the street.

They made it known that Jesus was important to them.  Do we do that?  Do we take the time to share with others what we think and feel about the Christ?  Do we allow ourselves to be counted among the believers, even in ways that will be inconvenient?  This Restoration is only a second Triumphal Entry, a time when we can prepare for our Lord and share with words, deeds, and symbols just how much Jesus means to us.  The battle is won, the victor decided on that Sunday we will celebrate in a week.  Now, we're just awaiting the victory lap and deciding whether we want to side with truth and life or misery and death.

Study of 1 Nephi 2: Abandoning Pavement

Verse 4: Note that of the things Lehi leaves behind on his journey are valuable things, but things which can be afforded to be left.  Lehi is, in a sense, re-prioritizing.  He takes only his family and the things they need to survive.  While many of the things he leaves behind are beautiful and precious, they can't come along because of the weight.  Lehi forsakes them, and becomes richer for it.

I think that we sometimes mistake how precious some things are.  There's a story out there about a very righteous man, who also happens to be very rich, and who convinced the Lord that he should be able to take some of his riches with him to the next life.  To prepare for his death, the righteous man packed a suitcase full of gold bullion, worth about $1 million.  When he arrived at the pearly gates, he reminded St. Peter of his deal.  Peter acknowledged that such was his right, and asked to see what was inside the suitcase.  The righteous man obliged, very proud of owning something so valuable. Peter looked in, smiled a little, then said: "Why in heaven would you bring pavement?"

Later in the Book of Mormon, the Lord acknowledges that he blesses the righteous with beautiful and precious things; as examples, he specifically mentions gold and silver.  So their possession by the righteous isn't a problem.  Yet when a person or nation is embarking on the type of journey that Lehi is undertaking, such precious things become less useful, and thus less valuable.  When we engage in the sacred journeys the Lord sends us on, what do we have to give up?  Do we have to give up possessions only, or do we also have to forsake habits and behaviors?

Verses 9-14: Laman and Lemuel's reaction to this journey (Lehi's sacrifice of the good for the best) is ambivalent at best and hostile at worst.  They recognize, rightly, that the things they've left behind are good and valuable, but because they don't understand the current situation as well as Lehi, they don't see how the value of gold has changed.  With the destruction of Jerusalem looming, the treasures aren't worth as much; from Laman and Lemuel's point of view, however, there is no destruction coming.

What Lehi does in these verses is try to convince Laman and Lemuel to move past the good and accept the best, to sacrifice as he is sacrificing.  Again, we're talking about behaviors here and not just things--sacrificing things is hard, but sacrificing behaviors is both harder and more rewarding.

Verse 15:  Initially, this verse may seem rather incongruous with the rest of the chapter.  Because of our cultural background, it seems to come out of left field.  Yet the fact that Lehi dwelt in a tent shows a significant humility on the part of Lehi.  It may seem obvious-what else would Lehi dwell in while he was in the wilderness?-but to Nephi, this had some significance beyond the type of dwelling Lehi abode in.

Verse 16:  Here Nephi had a choice.  He could have sided with Laman and Lemuel and focused so much on the good things he was missing out on rather then on the best things he could be achieving.  Instead Nephi chose to ask of the Lord.

Verse 17-18:  Once again, we see Nephi choosing to follow what he feels is his duty.  Upon feeling the Spirit and being converted, Nephi felt it was incumbent upon him to share his experiences with his brothers.  Sam accepted his testimony, but Laman and Lemuel did not.

Verses 19-24: Remember, these promises come because Nephi is crying out to the Lord on behalf of his brothers Laman and Lemuel.  Like so many prophets in the Book of Mormon, the Lord truly opens the windows of heaven once his son begins praying for his "enemy."  Only then does the Lord grant these blessings, and explain the larger context behind Laman and Lemuel's rebellion.

Laman and Lemuel weren't bad people at the start of all of this.  Instead, they simply concentrated on pavement too much.  The consequences of that didn't just affect Laman and Lemuel's salvation but made their entire posterity to be a scourge and be cursed.  Cursed with what?  A mark (a setting apart as less spiritual than the Nephites).  Thus does materialism work to separate us from God: it makes us jealous, spiteful, removes the knowledge of God from among the materialists, and makes a wholesome and delightful people into a grasping, petty nation.

Study of 1 Nephi 1

While at BYU, I had a religion instructor who had us write a 10 page research paper on a single chapter of scripture at the end of each course.  I must have been a glutton for punishment, because I took three of this professor's classes.

While the following series of posts won't be ten pages long, I do think it might be helpful for me to write about each chapter of scripture as I read them.  The purposes would align with those of the larger blog: to give me writing practice about gospel topics, expose me to the gospel more, and possibly help someone else in their day.

1 Nephi 1

This is probably the most often read chapter in the Book of Mormon; it is also one of the most profound.  This was one of the chapters I did the famed 10-page reports on for my Book of Mormon class with Prof. Gaskill.  I won't go into the same depth I did for his paper, but I just wanted to write some notes about what I thought while rereading it this morning.

Verse 1:  10 pages could be written about this verse alone.  First, Nephi's penchant for seeing the silver lining is obvious here.  Yes, he had a rather dysfunctional family, yes he was forced to flee his home for his life (several times), yes he suffered in the wilderness, but he chose to recognize the blessings of the Lord rather than harp on how difficult it was.  Second, Nephi notes that because he had goodly parents, he had been instructed in the learning of his father, and that because he had been instructed in learning, he had an obligation to record the proceedings of his days.  What sort of obligation does this teach that we have?  First, if we would be goodly parents, we have a duty to teach our children (or at least see that they are taught) about all that we know.  Second, when we have learning and skills, we also have an obligation to use them.  Third, part of the reason for writing is to pass information from one generation to another; journaling, evidently, is more important that I had realized.

Verse 3:  Why does Nephi include this verse?  Maybe to provide a certificate of authenticity, and allow the reader to know where the text is coming from.

Verse 5-7:  What started Lehi's prophetic career was concern for his people.  Lehi prays on behalf of his people; evidently he had believed the prophets who had come before him.  In response to his selfless prayer, Lehi receives a vision on the rock in front of him, then goes home and receives another vision.

Verse 11-14:  This book intrigues me.  In it is written the judgments of God about Jerusalem--that it should be destroyed, and the denizens of that city either killed or carried away captive.  Yet right after he reads these things, Lehi praises God for being merciful.  I think the reason for this is because Lehi rightly saw the reasons behind the destruction of Jerusalem.  Here on earth, surrounded by our mortal environment, and enveloped in a finite, time-bound point of view it can seem unfair, unjust, or even petty for the Lord to condemn an entire city as He did Jerusalem.  In reading this book of the Lord, however, Lehi overcame (through the grace of God) his own mortal constraints and saw a portion of what God intended.  Lehi saw Jerusalem as it actually was, and Lehi saw the destruction of Jerusalem for what it actually accomplished.

I think the Lord has a longer view on death and destruction than we do.  When we see such tragedy, we mourn, but I think the Lord doesn't always make as big a deal of it, simply because He sees the eternal consequences of such acts.

One such consequence that Lehi infers is made evident when Lehi praises God by saying "because thou art merciful, thou wilt not suffer those who come unto thee that they shall perish!"  Might one reason the Lord destroyed Jerusalem be because they were willing to kill, either physically or spiritually, any trying to come closer to the Father?  At what point does  culture become so anti-religion that God needs to set things right with such disruptions?

Verse 18-19:  Once again, we see the obligation of the learned.  Because Lehi had seen such great and marvelous things, he was obligated to warn those who surrounded him.  This obligation, I think, is equally incumbent upon ourselves.

Verse 20:  Finally, Nephi's unflagging optimism comes to the fore.  Yes, the Jews wanted to kill Lehi, but Nephi sincerely believes that Lehi is better off now than before.  Some might say the Lord's tender mercies might be put to better use if they were to prevent the threats to Lehi's life.  Yet Nephi recognizes that it's better to be involved in the Lord's work and be persecuted, than to be uninvolved.  The Lord' tender mercies, in fact, simply allow Lehi to better serve Him, and to accomplish His work.  These tender mercies (a protected flight into the wilderness, and a promised land) don't exist to make Lehi comfortable, but to bless Lehi.  Blessings, sometimes, are difficult pills to swallow.

The Ongoing Restoration

For those who aren't familiar with the LDS conception of the Restoration, some background might be helpful.  When our Savior Jesus Christ created Christianity during his mortal ministry, he organized a Church with specific offices, functions, and doctrines.  After His death, Resurrection, and ascension, the apostles lead the Church with the help of continuing revelation from God.  For multiple reasons, however, the apostles were all killed off; originally, new apostles were ordained to replace dead ones, but after a while this stopped.  With the death of all the apostles, revelation left the earth and Christianity was left to play a centuries-long game of Telephone.  The Fathers did their best to teach only what they learned from the apostles, but the doctrines and ordinances started to change as the Apologists and Theologians started to explain, then to conceptualize Christianity in reference to the pagan (Western) philosophy and society which surrounded them.  Essentially, Christian leaders were becoming Westernized, and this wrought a change in Christianity from its' original, pure form.

Whereas some Christian theologians see this evolution as Christianity coming to understand itself, Mormons claim that this change was a falling away, an apostasy.  Much like the Protestant Reformers, we see the philosophies of men accreted on Christianity's hull, making it appear to be something it is not.  Unlike the Reformers, we do not believe that mere study of the Bible can correct these errors--one key error was the acceptance of the closed cannon.  Where Reformation must fail, however, Restoration would be successful.  Instead of straining really hard to hear the message from mortal lips (or to understand the Hebrew or Greek) we should be going to the source of the message itself.

The Church of Jesus Christ of Latter-day Saints is that Restoration.  God has restored revelation back on the earth again, and is endeavoring to spread His gospel in its' fullness and purity.  We are a part of that Restoration, because while many of the miraculous and moments events have already taken place, the Restoration is still ongoing.

So what role do we play in the ongoing Restoration?  The Book of Mormon is translated, the priesthood restored, the Church organized; what's left?  Plenty.  The work of salvation is the work of Restoration, so any time we share the gospel, do family history or temple work, or better our understanding of the gospel, we are participating in the Restoration.  When we serve missions, magnify our callings, make and keep sacred covenants, and otherwise spread the stakes of Zion we are spreading the Church, if only in our own hearts; that is Restoration.

There will also be plenty of the miraculous and momentous to come.  We've seen the number of temples around the world explode.  We've seen the number of missionaries also increase drastically.  How long until we hear the announcement that the New Jerusalem will be built?  We don't know, but we can have faith that our contribution, however small it may appear, will be sufficient (somehow, it always is) and will help bring the work to fruition.

To quote the Lord in the Doctrine and Covenants, section 4:

          Therefore, if ye have desires to serve God ye are called to the work;
          For behold the field is white already to harvest; and lo, he that thrusteth in his sickle with his might, the same layeth up in store that he perisheth not, but bringeth salvation to his soul;
          And faith, hope, charity and love, with an eye single to the glory o God, qualify him for the work.

          

Being a covenant people

Today in Sunday School our lesson was on the Lord's Covenant People--in other words, about us.  Two seperate points struck me.

First of all, we all make covenants with the Lord, but why are we called a covenant people?  I think it is because the Lord recognizes that we are social creatures.  Our salvation is calculated individually, but it is achieved collectively, as we embark in the company of saints on this lifelong migration toward God.

As a result, not only do the covenants we make change who we are individually, they change who we are collectively, including how we interact with each other.

So what does this mean for us personally?  It means that the Mormon sitting next to you is also a pioneer heading their way toward Zion.  It means that each is equally valuable--from the Bishop to the deacons to the semi-active member, each can participate and add to the company's success.

The second major point is that becoming a covenant people involves a whole attitudinal shift.  Rather than concentrate soley on the distance that separates one from God, the covenant people concentrates on the progress they make.  The difference lies in which direction one looks: if one is obsessed with the sin that divides us from God, even if looked at with the lens of guilt, then one is not looking toward God.  The covenant people instead acknowledge their sin, but do so with their faces pointed toward the God that saves them.

In other words,  covenants change everything about us.  They change how we interact with others, how we view our sins, how we view ourselves, how we view the world around us.  No wonder covenants and the physical ordinances that teach us of those covenants are so vital to the gospel.

Hell is no other people

Today's Sunday School lesson on the Priesthood brought home an important point for me.  Hell is no other people.

Our greatest triumphs in life come through other people.  When we are truly successful in life, it is because we have served others and made their way a little easier; in so doing, we become greater than we otherwise would be because we become part of something bigger than ourselves.  Consider some successful people: doctors (who heal other people), firemen, (who save other people), musicians (who entertain and inspire other people), or policemen (who protect other people).

When we truly fail in life, it is because we have turned inward and acted solely for our own entertainment, desires, or interests.  Consider some famously bad people: corrupt politicians, greedy businessmen, gangsters, or the like.  All make sure they take care of #1 first.

In reality, the #1 doesn't need our help.  Instead, He taught that we should love our neighbors as ourselves; neither they nor I are more important.  Instead of ignoring others or wallowing in misplaced asceticism, the Lord would have us moderate, seeking our individual salvation in the company of others.

When we are surrounded by people we love, we are in heaven, for we are exalted by the bonds between us which in turn both stretch and mold us.  When we are alone, or when we are alienated from those around us, then we are in hell, an isolation so complete that we shrivel up into our own nothingness.

That's why the Priesthood can only be used to bless another.  Joseph Smith couldn't baptize himself; he needed Oliver Cowdery.  I cannot bless myself, I can't even give myself the sacrament--instead, I need others as they need me, and together we can advance as a company on our lifelong migration toward God.