Can I Have Joy ... Now?

I have been thinking a lot, lately, about the nature of happiness or joy. I have wondered if either of these can truly be had now, or if they are only available in some future time, place, or condition? I want to share a few thoughts with you that have been meaningful to me. Some of these come from scripture, others can be compared to scripture to see if they hold up. Ultimately, the Light of Christ and Holy Ghost are our guide for discovering truth.

First, consider what Lehi taught his family, in 2 Nephi 2:

  24 But behold, all things have been done in the wisdom of him who knoweth all things.
  25 Adam fell that men might be; and men are, that they might have joy.  

I believe that we are to have joy. But, are we to have joy right now, sometime later, or can we even have it in this life?

Trusting the teaching of Lehi that we are to have joy, consider how the Psalmist adds some insight when he says in Psalm 146:

  5 Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God:

In this verse, the timing is a little less ambiguous. It says that a person IS happy WHEN their hope is in the Lord God. It seems, then, that if we can obtain a hope in our Lord God, then we can BE happy.

I recently read a book, "Light in the Wilderness," by BYU Religion professor Catherine Thomas. She compares our journey through life to the journeys in the wilderness of the Jaredites, Lehi and his family, and others who seek after a paradise or a promised land. She says: 

The Fall, as well as all things that pertain to the Fall, have somehow played into the Divine intention of Man's joy, not just in some distant, otherworld future, but now. Yes, Man was created to have a joy alive in himself even as he travels through straitened circumstances. Part of the purpose of the mortal probation is to turn Man's distracted consciousness from the outer world to the inner recesses of joy, to a Paradise, happier far."

Another book that I have read is, "The Power of Now," by Eckhart Tolle. Tolle had a moment of deep spiritual insight during a time when he was depressed and despondent. He found life overwhelming and  found himself saying, "I can't live with myself!" Then, in a moment of insight, he asked, "Who is the 'I' and who is 'Myself' that 'I' can't live with?" He was overcome with calm and felt the closeness of God. He realized that the "I" was the part of him that is connected to God. We might call it the Divine Spirit that is within us. He also realized that the "Myself" is the endless dialogue within our mind that is influenced by the outward influences we experience in life. We sometimes torture ourselves with memories of the past and we imagine a future that does not exist, yet causes us great worry. Tolle realized in that critical moment that, in reality, all we have is now. When we quiet the inner voice, and really live in the now, without reliving the past or inventing the future, we can feel the presence of God more clearly and we can feel joy. Here are a few quotes from Tolle:

The Now is precious. There was never a time when your life was not Now, nor will there ever be. ... What you think of as the past is a memory trace, stored in the mind, of a former Now. ... The future is an imagined Now. ... Realize that the present moment is all you ever have. Make the Now the primary focus of your life. ... The present moment is sometimes unacceptable, unpleasant or awful. ... If you find your here and now intolerable and it makes you unhappy you have three options: remove yourself from the situation, change it, or accept it totally. ... When the future comes, it comes as the Now. ... You cannot have the good without the bad. ... Pleasure is always derived from something outside you, whereas joy arises from within. ... Now

I have found that one of the greatest blessings of the atonement of Jesus Christ is the power He has to help us be healed from past hurts or offenses so that we can move forward from the past. We can leave those things in the past because what really matters is who we ARE now. We are not defined by past actions, whether successes or failures. Rather, we ARE the person we become as we learn lessons from past successes or failures. The miracle of the atonement is that Jesus Christ heals us of the pain caused by sin, sickness, or sadness. He makes it possible to live, now, at peace because we have come to know Him.

Likewise, as we come to know the love Jesus has for us, we also come to know that God has a plan for us. And, we learn to leave the future in God's hands. This is not to say that we don't plan, learn, grow, or prepare for the future. Sometimes the best use of Now is to invest in the future. Rather, we don't spend our energy in the now worrying about things that have not happened yet, and may never happen. If we live well Now, we will be ready for whatever Now we face as we live God's plan.

Finally, today I listened to President Uchtdorf, in his recent October conference talk called, "Of Regrets and Resolutions." He gives similar counsel to what I have related above. Joy and happiness are to be had now. He says:

So often we get caught up in the illusion that there is something just beyond our reach that would bring us happiness: a better family situation, a better financial situation, or the end of a challenging trial.  

The older we get, the more we look back and realize that external circumstances don’t really matter or determine our happiness. 

We do matter. We determine our happiness. 

You and I are ultimately in charge of our own happiness. ... 

We shouldn’t wait to be happy until we reach some future point, only to discover that happiness was already available—all the time! Life is not meant to be appreciated only in retrospect. “This is the day which the Lord hath made … ,” the Psalmist wrote. “Rejoice and be glad in it.” [1] 

Brothers and sisters, no matter our circumstances, no matter our challenges or trials, there is something in each day to embrace and cherish. There is something in each day that can bring gratitude and joy if only we will see and appreciate it. 

Perhaps we should be looking less with our eyes and more with our hearts. I love the quote: “One sees clearly only with the heart. Anything essential is invisible to the eyes.” [2] 

We are commanded “to give thanks in all things.” [3] So isn’t it better to see with our eyes and hearts even the small things we can be thankful for, rather than magnifying the negative in our current condition?  

The Lord has promised, “He who receiveth all things with thankfulness shall be made glorious; and the things of this earth shall be added unto him, even an hundred fold.” [4] 

Brothers and sisters, with the bountiful blessings of our Heavenly Father, His generous plan of salvation, the supernal truths of the restored gospel, and the many beauties of this mortal journey, “have we not reason to rejoice?” [5]

Let us resolve to be happy, regardless of our circumstances.

I find that these insights have brought peace and joy into my life. I have found that when I give my full attention to what is happening now, I enjoy it more. I hope that some of these thoughts can be of help to you as you ponder how they might fit into your life and your search to know God.




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[1]  Psalm 118:24.
[2]  Antoine de Saint-Exupéry, The Little Prince, trans. Richard Howard (2000), 63.
[3]  Mosiah 26:39; see also Doctrine and Covenants 59:7.
[4]  Doctrine and Covenants 78:19.
[5]  Alma 26:35.

Is It Enough that Others Have Feasted?

With yesterday being Thanksgiving day, when we enjoyed a wonderful feast, this quote from Parley P. Pratt seems particularly appropriate. The core of this quote is the question of, "Is it sufficient to read of others who have enjoyed a feast, or do we need to feast for ourselves?"

The scriptures command you to covet earnestly the best gifts; but more especially the spirit of prophecy. Paul prays that you may be enriched with the spirit of wisdom and revelation in the knowledge of God. James says, “If any man lack wisdom let him ask of God who giveth to all men liberally and upbraideth not, and it shall be given him.” Again, Jesus Christ declairs, that no man knows either him or his father, except it be revealed to him. He also declares that “to know God and Jesus Christ whom he hath sent, is life eternal.” Consequently all who enjoy eternal life must know God by revelation to themselves. ...

The scriptures are given for the very purpose of inviting and encouraging men to come unto the great fountain of light and truth where they may enjoy all the blessings which are recorded in them, as having been enjoyed by the Ancients. And those who are contented to enjoy the history of blessings instead of the blessings themselves, may be compared to a man on a desolate island who has nothing to eat or to drink. But while he is famishing, and ready to perish with hunger and thirst he pulls a book from his pocket which contains the history of a feast of things once enjoyed by his forefathers. He reads with rapture of delight of the delicious meets, the rich viands, the sweet fruits and sparkling wines which were spread upon the plentious board, and of the joys of those who feasted freely there. But these recollections only serve to whet his apetite, and to increase his cravings after food. In the anguish of hopeless despair, he exclaims: O that I were at my father’s house, O that I too might partake of the feast. At this moment a messenger appears before him in the attitude of an instructor, and kindly offers to relieve him. With a sudden ray of hope springing in his bosom and with an emploring look of confidence he enquires; what must I do to be saved from hunger and thirst and to feast as did my fathers? O friend, save or I perish. 

But judge his feelings of disappointment and anguish when he is gravely told by his instructor that he does not need food as his fathers did. That it was only given to them because they had no sacred record, no history of the past to feast their souls upon, but now the cannon of feasting is complete, the record is full, he need not eat as they did, nor drink as they did; but to read the history of their feasting and to believe it and rejoice in it would answer the same purpose, and that it was wicked and even presumptious to desire or ask any food other than that which the reading of their record afforded him. In short, that they had the feast and he had the history of it, which amounted to the same thing; and he must therefore be content. 

With these instructions he strives to restrain his apetite, he condemns himself a hundred times for feeling hungry and a thirst; the keener his desires for food and drink, the closer he pursues his study of the history of the feasting. He reads it over and over again, he commits it to memory, he presses it with fervor to his heart, he kisses it with reverence, he lays it for a pillow when he sleeps, and awakes but to read a new. But still finds no relief; in spite of himself his soul hungers and thirsts for food, such as his parents enjoyed and he pines out a wretched existence. But reading still the history of the past he discovers at last that he had overlooked an important sentence; a sentence which informs him that he must partake of the food for himself as they did for themselves or starve to death; and at the same time a messenger arrives with food, and wine in plenty, and kindly invites him to eat and drink; nay, says he, my instructor told me that this history was all the food I need, that it was enough for me to read and believe that my fathers ate that it was all the same as to eat myself. But says the kind instructor, that man was a deceiver, he has imposed upon you. Does not common sense teach you; does not experience teach you, and does not the history itself teach you that you must feast as well as they, or perish forever. The poor starving man is at last brought to his senses and is prevailed on to eat and drink and live. His spirits are then renewed, his soul is satisfied, and he looks with astonishment and wonder upon his former absurdity and that of his teacher and is surprised to think that such foolish ideas should have ever entered the human mind. 

So is the man, who, led by the vain traditions and precepts of men is made to believe that the gifts of revelation, vision, the ministry of angels, and prophecy, and all the keys of knowledge which the ancients did enjoy, are not now needed, or to be enjoyed; but that the Bible which contains the history of them is all that is necessary. 

O ye hungry, famishing souls who have thus been deceived, rouse from your slumbers, break off the shackles of your minds, burst through the thick darkness and gloom of ages with which you are surrounded, and emerge forth into the light and liberty of the gospel, that you may enjoy those great and glorious privileges which have been hid from ages and generations; but which are again made manifest in these last days, for the restoration of all things spoken by the prophets. * 

Elder Pratt was speaking to those who would reject the restored gospel based upon their belief that they had all they needed of revelation through reading ancient stories of God's revelations in the Bible. Could we fall into this trap today? Do we read of the spiritual feast during Joseph Smith's time and feel that reading those stories are sufficient for us? Do we read the scriptures of the restoration and feel satisfied with a broader array of testimonies of feasting? Or, do the added testimonies build within us the faith to feast for ourselves?

Joseph Smith taught, “God hath not revealed anything to Joseph, but what He will make known unto the Twelve, and even the least Saint may know all things as fast as he is able to bear them, for the day must come when no man need say to his neighbor, Know ye the Lord; for all shall know Him … from the least to the greatest [see Jeremiah 31:34].” ** If we ask to be taught by the power of the Holy Ghost, seek in the scriptures, and knock in the temple, we can each enjoy a personal feast as we come to know the Lord for ourself.




*      Taken from Essential Parley P. Pratt, Chapter 8, http://signaturebookslibrary.org/?p=14732
**    History of the Church, 3:380; from a discourse given by Joseph Smith on June 27, 1839, in Commerce, Illinois; reported by Willard Richards.

Hugging a Sign

I was out on the trail this morning when I came to a fork in the road and a sign to show the way. The sign says that the Big Springs Trail to Rock Canyon is to the left and that Big Springs is 1/2 mile along that trail. The last line of the sign is partially missing, because the sign has aged and is cracked, but you can just make out that Cascade Saddle is to the right. I took a picture of the sign for you to see. As you can see in the picture, I have run up to the sign and am excited to see that it points the way to where I want to go. Take a look at the enthusiasm on my face!

This next picture is a little silly. Imagine that, having found this sign, I just hug it and stay by the sign. Wouldn't it be strange to be content to stay by the sign as if being at the sign were the objective? Wouldn't it make more sense to follow its direction since it points the way to where I really want to go? If I stay by the sign, hugging it and celebrating the fact that I found the sign, I would never reach my destination. 

As strange as this silly hypothetical may seem, there is important insight to be gained. Recall Jesus' words in John 5:

  45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.
  46 For had ye believed Moses, ye would have believed me: for he wrote of me.

The leaders of the Jews in Jesus' day had the law of Moses, filled with signs that pointed to Jesus as the Son of God, yet they missed the point. They were satisfied with the signs and failed to go on to receive the very Savior pointed to by the signs.

Do we fall prey to this in our day? Consider a few possibilities.[1] When we stand in the waters of baptism, we participate in an ordinance that represents our willingness to make a covenant to accept the Gospel of Jesus Christ. The ordinance symbolizes death, burial and resurrection, which are yet future events (see D&C 128:12). As it symbolizes future events, baptism can not be the end objective but can be considered as a signpost that points the way. In being baptized we signify a willingness to be counted among the followers of Jesus Christ. Then, each week we partake of the sacrament and renew our commitment to take His name upon ourselves. Thus, both baptism and the sacrament signify a future willingness to take upon us a name.

Elder Bednar describes the path that is pointed to by baptism and the sacrament as follows:

In modern revelations the Lord refers to temples as houses “built unto my name” (D&C 105:33; see also D&C 109:2–5; 124:39). In the dedicatory prayer of the Kirtland Temple, the Prophet Joseph Smith petitioned the Father “that thy servants may go forth from this house armed with thy power, and that thy name may be upon them” (D&C 109:22). He also asked for a blessing “over thy people upon whom thy name shall be put in this house” (v. 26). And as the Lord appeared in and accepted the Kirtland Temple as His house, He declared, “For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house” (D&C 110:7).

Thus, baptism and the sacrament are like signs that point to the path that goes through the temple. The willingness to take upon us a name may be realized in the temple. Also, as described at the end of the quote from Elder Bednar, the temple is to be a place where the Lord is manifest to us.

Baptism and the sacrament happen in the ward house (chapel). These ordinances are performed under the keys of the preparatory gospel that are part of the Aaronic Priesthood (see D&C 84:26). Baptism and the sacrament are not the end objective. Rather, they are like signs that point us to the temple. They are part of the preparatory process of obedience, repentance and sanctification necessary to entering the temple. It would be similar to me in the picture, hugging the sign, if we were to be content to attend church each week partaking of the sacrament but not moving forward to the temple.

Similarly, the ordinances of temple that are performed under the keys of the Melchizedek Priesthood, are not the end objective. Rather, they are like signs that point the way to the Lord being manifest to us in the Temple (again, see D&C 110:7). In the temple we are to have the name of God put upon us. We learn the path back to God's presence. The Lord is made manifest to us. If we think that being in the temple, simply going through the ordinances, is the point, then it would be another example similar to me hugging that trail sign rather than moving forward in the direction that it points.

Faith in the Gospel of Jesus Christ brings us to baptism and the sacrament in the ward house. But, the programs and activities that take place in the ward house are not the end objective. Rather, they point us to the temple. Similarly, when we enter the temple, participating in the ordinances and observing the symbols that are presented is not the end objective. Rather, they point the way to having the Lord manifest to us. The ward house points to the temple; the temple points to Jesus Christ; Jesus Christ points to the Father; the Father is the objective (and the Holy Ghost is our guide and teacher, but that is for another post).

Let's not be found hugging signs. Rather, let's follow the signs that God has provided to us back into His presence.

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[1] These examples are drawn from two wonderful General Conference talks:

David A. Bednar, "Honorably Hold a Name and Standing":
https://www.lds.org/general-conference/2009/04/honorably-hold-a-name-and-standing

Dallin H. Oaks, "Taking upon Us the Name of Jesus Christ":
http://www.lds.org/general-conference/print/1985/04/taking-upon-us-the-name-of-jesus-christ?lang=eng

Patriarchal Blessing

I was reading my patriarchal blessing this evening because a passage in the scriptures caused me to think about some specific language in my patriarchal blessing. I have learned, over the years, that the two (scripture and patriarchal blessing) are connected. My blessing suggests topics that I am to study in the scriptures. Similarly, there are times when promises in the scriptures become mine in a more personal way because a patriarch, by the authority of the priesthood, pronounced that promise on me.

There are two scriptures, in particular, that help me to trust the words of my patriarchal blessing. The first is in D&C 68:4 and defines scripture:

 4 And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation.

The other is a reminder that the Lord will honor the words of his authorized servants. In D&C 1:38 the Lord tells us that we can trust the words of his servants:

 38 What I the Lord have spoken, I have spoken, and I excuse not myself; and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same.

There are two thoughts that occurred to me this evening. The first is that a patriarchal blessing, like the scriptures, can provide words that the Lord may use to speak to us through the Holy Spirit. The words of our patriarchal blessing may take on new or deeper meaning as we grow and learn more about the Gospel of Jesus Christ. In addition, the Lord can communicate new insight, direction, or understanding through the words of a patriarchal blessing even though we may have already read it many, many times.

The second thought is that the patriarchal blessing only necessarily includes a lineage that applies all of the blessings of Israel to us. Other words of comfort, counsel, or direction are a blessing and a tender mercy given by God through a patriarch. The patriarchal blessing is not, however, the last word from the Lord. My blessing indicates that it includes "blessings which our Father desires to bring to your attention at this time." I infer from this, that there may well be things that He would like to bring to my attention at other times. It has been my experience that he will, in fact, teach us more as often as we ask, seek and knock. To continue to teach us, God has provided the Holy Ghost that speaks to us through the scriptures and the Temple, as well as through prayer, pondering and personal revelations. I have also learned that we can received inspired counsel through other priesthood blessings. I have sought blessings at important crossroads in my life and have received the word of the Lord, through the power of the Holy Ghost, by means of the words of those blessings.

The patriarchal blessing is a wonderful gift from God. It is one of many ways that God is speaking to us as He draws us back home to Him.

Obedience

Obedience to God's word is a fundamental expectation for followers of Jesus Christ. Baptism is an ordinance whereby we declare our intention to obey the commandments of God. When we partake of the sacrament we renew our commitment to obey His commandments. We also understand that we covenanted to be obedient to the law of God while in the pre-mortal world.

While this short blog post will not even come close to covering all that could be said about obedience, I recently found something that helps me to understand what the law is that I have covenanted to obey and to see how that fits in to my journey back to God's presence.

Consider the following verses in D&C 88:

  11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;
  12 Which light proceedeth forth from the presence of God to fill the immensity of space—
  13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things [emphasis added].

Notice that the light of Christ is described as the law of God. Thus, one of the most basic interpretations of my covenant to obey God is that I will follow the light of Christ. Consider this idea in connection with these verses from D&C 84:

  44 For you shall live by every word that proceedeth forth from the mouth of God.
  45 For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ.
  46 And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit.
  47 And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father.
  48 And the Father teacheth him of the covenant which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world.

We are told to live by (obey) every word that proceeds forth from God. And, that those words are the same as the light or Spirit of Jesus Christ. In essence, we are to obey the word of God, which is the light of Christ and which is the law of God. And, when we hearken to (obey) the light of Christ we are enlightened and come unto God the Father. The result of being brought to God the Father is that he teaches us of the covenant and confirms it upon us. This is echoed in D&C 88: 78 where the Lord explains that we are to "be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of God, that are expedient for you to understand [emphasis added];"

Every person ever born into this world is given the light or Spirit of Jesus Christ, which is the law of God. Every person who obeys the Spirit of Jesus Christ is enlightened and brought to the Father to be taught about the covenant, or law of the Gospel. What a blessing to have this assurance that every one of us is born with the gift of the first steps on the path back to God's presence so readily available.

Was that an Answer to Prayer?

Today I woke up planning to help my son and his wife move to a new apartment. I checked the weather forecast and found that it would likely rain in the afternoon while we would be moving their things. So, in my morning prayer I asked if God would allow the rain to hold off until after the move. I know that there are many reasons that it rains. In fact, I figured there might even be someone praying for rain. But, I felt good about asking for this and did so, believing that if it were consistent with God's will, He could do this thing. Then, it didn't rain while we moved their belongings. It rained right after we were done. It is windy and raining outside right now. But, it did not rain during the time we were moving when rain was forecast. Was my prayer answered?

I had a wonderful conversation with a colleague at work today about faith. He has been studying faith and came to a very insightful conclusion. Faith is believing evidence that is consistent with our doctrine, even when that evidence may also be consistent with other possible explanations. For example, maybe the lack of rain was an answer to my prayer. After all, God has said, "And whatsoever ye shall ask the Father in my name, which is right, believing that ye shall receive, behold it shall be given unto you (3 Ne 18:20)." It could also be the case that the weather forecast was wrong, that the wind blew in a different direction than it might have, or that we were just lucky. Faith involves believing that my prayer was answered even though there are other plausible explanations.

Let me relate two scriptures about the first recorded prayers of two great prophets. First, consider the brother of Jared. He eventually saw Jesus Christ and saw a vision of all of earth's history. Few people have had the faith that he had. Yet, in the first prayer he offered that we have a record of, he asked that the language of he and his brother and their families might not be confounded (see Ether 1:34). In the next verse we find out how he knew that his prayer had been answered. "And it came to pass that the brother of Jared did cry unto the Lord, and the Lord had compassion upon Jared; therefore he did not confound the language of Jared; and Jared and his brother were not confounded (Ether 1:35)." There was no voice from heaven, no visit from an angel, nothing but the observation that the family did not have their language confounded. He got what he asked for, and that was the answer to his prayer.

Second, consider the first recorded prayer of Nephi. Nephi also saw the vision of all of God's dealings with His children through all time. Nephi saw the Savior, Jesus Christ. Nephi said the famous words, "I will go and do ... (see 1 Nephi 3:7). Yet, before all of those things happened, the first prayer that he reports was in regards to his father's decision to leave Jerusalem. Lehi heard the prophets in Jerusalem preach repentance. He prayed about that message and received his own vision and calling as a prophet. He cried repentance in Jerusalem. The people of Jerusalem tried to kill him for his efforts. So, he says to his family that they are leaving everything behind and going into the wilderness. Nephi cried to the Lord for understanding. And, as a result Nephi reports that, "[the Lord] did soften my heart that I did believe all the words which had been spoken by my father; wherefore, I did not rebel against him like unto my brothers (1 Nephi 2:16)." The answer to Nephi's prayer was a softened heart and a choice to believe his father's words.

Both of these remarkable prophets who exemplify great faith began their recorded experience with prayer by trusting the simple answers they received, even though other reasons for what happened may have been equally plausible. The brother of Jared trusted that when the thing he prayed for actually happened that it was an answer from God. Nephi trusted the feeling of a softened heart as an answer from God. That is the foundation of faith.

So, I got what I prayed for and I feel to believe in God. That is my faith for tonight. Now I am going to listen to the rain that is falling outside and go to sleep grateful for God's blessings.

Easter and 3 Nephi

I have been teaching a freshman Book of Mormon class this year. This semester has been the second half of the book (Alma 30 to the end). I have loved the opportunity to study and teach from this remarkable book of scripture. For Easter, I want to share an insight from this semester. The key to this insight is that Jesus' ministry among the Nephites and Lamanites can be thought of as a type from which we can learn how to approach the Savior. I will not review every detail, but I will give an outline that may prompt some ideas as you study these remarkable chapters in 3rd Nephi for yourself.

The following is a brief outline of the series of events and teaching during this visit of the Savior:

• Jesus defines His doctrine, given to Him by His Father. It is, in essence, to believe, repent, be baptized and receive the record of the Father through the Holy Ghost. (See 3 Nephi 11:32-39, also note that this topic is elaborated upon in 2 Nephi 31-32.)
• We are commanded to accept and follow this doctrine as we become as a little child (See 3 Nephi 11:37-38)
• Chapter 12 starts with beatitudes (3 Nephi 12:2-11). Imagine these statements like two cities on a road to a destination. For example, "Blessed are those who pass through Filmore for they shall see St. George." Notice that these cities identify I-15 heading south from Provo or Salt Lake. The cities of Filmore and St. George are not the entire route. But, by driving through Filmore and on to St. George you will be traveling along Interstate 15 going south. Along the way, you will pass through towns like Meadow, Beaver, Parowan and Cedar City. Similarly, if we follow the statement, "Blessed are all the pure in heart, for they shall see God," we will not just suddenly be pure in heart and see God. We must become pure in heart through repentance, baptism and the Holy Ghost. Then we must do things, like attend the temple with the promise that the Lord is there, and we will see Him (See Psalms 24:3-4 and 3 D&C 97:16). In essence, we can use the scriptures to see how each beatitude defines a path by observing what it is that brings us to the state of being and how that leads to the promised blessing. All of the promised blessings are associated with being where God is.
• After teaching us of the characteristics (ways of being) that we should have, Jesus teaches that our motivation for action is at least as important as our actual obedience of the commandments (see 3 Nephi 12:19-45). For example, not only must we not kill, we must not get angry. Not only must we not commit adultery, we must not lust. In other words, our motivations and desires that precede action must come into alignment with the Lord's teachings.
• In 3 Nephi 13, Jesus turns to a new theme. In this chapter he teaches us to be motivated by our relationship with the Father, rather than looking to the approbation of others for approval. For example, we should do our alms (acts of service or giving) out of love for the Father and His children, not to be seen of others as a good person (3 Nephi 13:1-4). Similarly, we should fast in secret as a way of reaching out to the Father rather than looking miserable and hungry in order to be seen fasting by others (3 Nephi 13:16-18). This entire chapter focuses us on doing what we do in service of the Father and approaching the Father appropriately in prayer. We must seek for a relationship with the Father such that our self-worth comes from Him, not from putting on a show for the approval of others around us.
• Chapter 14 includes the command to ask, seek and knock (see 3 Nephi 14:7-11). I do not think that these are three words that all mean ask. Let me illustrate with a very short story. I go to an are of an old city where homes are surrounded by walls and yards are entered through doors in the walls. I am looking for a feast but cannot seem to find the location of the feast. I ask someone how to find the address. They indicate that I should go up three streets, turn right, then take the second left. The home I am seeking is on the right side of the street. Now, I have asked and found out where the home is and how to get there. Am I there yet? No. Now I need to seek. Along the way I may forget whether it was two streets and then three or three streets followed by two after the turn. In other words, I may need to ask again. After successfully seeking out the house, I knock at the door in the wall around the yard and am admitted to the feast. Thus, we must ask, seek and knock, to obtain what the Lord offers.
• Chapters 15 and 16 contain teachings about "other sheep." The decedents of Lehi find that they are the "other sheep" Jesus spoke of to his disciples in Jerusalem. But, those disciples never learned of Lehi's family because they never asked after Jesus told them about the other sheep. So, the Father told Jesus to say no more (3 Nephi 15:17-21). Next, Jesus explained that he had yet other sheep (3 Nephi 16:1-3). Now, those who were listening had just been told that the disciples in Jerusalem never learned about the other sheep because they did not ask. Then after explaining this, Jesus said there are yet other sheep (hint, hint, hint) and by the end of chapter 16 nobody asked about them. So, Jesus said, "I perceive that ye are weak, that ye cannot understand all my words ..." (3 Nephi 17:2). He taught them to ask, seek and knock. He told them about how the disciples at Jerusalem didn't learn because they didn't ask. Then he gave them something to ask about, and they didn't ask. It seems that the people were not ready to learn about Jesus' sheep (the family of Israel).
• Jesus does not just leave in disappointment. Rather, He was filled with compassion and healed all of the sick or afflicted among them (3 Nephi 17:6-9). Then he asked for all their little children to be brought and he stood in their midst and prayed for all the people using words that cannot be written. Imagine the joy of this experience! These people witnessed the miracles that Jesus performed in mortality, and more.
• In Chapter 18 Jesus institutes the sacrament, commands the people to pray, to be a light to the world, and to teach others of Jesus Christ. He gave the disciples the power to give the Holy Ghost. and then ascended into Heaven. These things He did to prepare the people for what would happen the next day, and beyond.
• Those who were there the first day went home to gather everyone else to the temple for the return of Jesus the next day. In the morning the disciples taught what Jesus had taught the day before. Then all were baptized and received the Holy Ghost. Thus prepared, Jesus returned and stood in their midst. Everyone kneeled down and prayed. Jesus moved off a little way and prayed thanking the Father for giving these people, whom He had chosen, the Holy Ghost (3 Nephi 19:20). Then, returning He finds that they are praying as directed by the Spirit and they are coming to have the same countenance as Jesus. He went a little way off again and thanked the Father for purifying these people (3 Nephi 19:28). Finally, he prays to the Father that these may all be one with Him and the Father. After observing them again, He prays using words that cannot be recorded (this reminds me of things in the temple that are too sacred to speak or record).
• In 3 Nephi 20:10 he says that people are ready and he will finish the commandment of the Father that he could not complete back in chapter 17 when He saw that the people were not ready. We can learn great lessons from this sequence. The things that happen in chapters 17, 18 and 19 are hints at the things that need to happen in our own lives for us to be ready to be taught about the covenant of the Father with Israel. That is the topic of chapters 20-26 which cover the rest of Jesus' teachings during this visit.

Let me give a more concise review of these items in sequence:

• Jesus' teaching begin with the doctrine of Christ.
• We begin as little children, but He will teach us to grow up to be part of the family of Israel.
• Jesus teaches us the characteristics we should have.
• Jesus teaches us that our motivations and thoughts matter as much as our actions.
• He commands us to ask, seek and knock.
• He begins to teach about Israel by discussing the "other sheep." But, he finds that the people are not ready to learn of the covent between the Father and His People. So, Jesus prepares the people.
• Jesus heals sickness and affliction, gathers the little children, prays for the people, and gives power to give the Holy Ghost. Then He departs.
• More people believe the witness of those who saw Jesus and are gathered together.
• The disciples teach the words of Jesus, baptize and the Holy Ghost falls on the people.
• Jesus returns. He observes the people and prays to thank the Father for giving the Holy Ghost. Jesus observes the people again and prays to thank the Father for purifying the people. Jesus observes the people again and prays to ask the Father that they might all be unified and one, just as Jesus and the Father are one.
• With the people thus prepared, Jesus teaches them of the covenant of the Father with Israel. A discussion of chapters 20-26 is a topic for another time, but it is very important. The ultimate outcome of this teaching is a zion-like society by the end of 3 Nephi. 

I have felt the voice of the Spirit often as I have studied 3 Nephi this semester. I love this record of a personal ministry of the risen Lord. This scripture is a compelling witness that the death and resurrection that we celebrate on Easter is real. I know that Jesus is the Christ and that He lives and His work continues. The events of 3 Nephi point the way for us to come unto Christ and become one with Him and the Father.

The Small Plates

From time to time you will hear someone say that they would love to have the contents of the 116 pages of manuscript that were lost when Joseph Smith allowed Martin Harris to take them to show to his wife. Of course, we mourn the loss of the writings of a prophet like Mormon. But, it may be that we got exactly what the Lord wanted us to have. Consider these three passages of scripture from Nephi, Mormon and Joseph Smith (the three prophets involved in the first part of the Book of Mormon.

About 30 years after leaving Jerusalem, Nephi created a record of the ministry among his people. Unlike the larger plates that included a more comprehensive history, these plates contained the more sacred portions of Nephi’s experience and teaching. He creates them because he is commanded of the Lord to do so, as described in 1 Nephi 9:

  4 Upon the other plates should be engraven an account of the reign of the kings, and the wars and contentions of my people; wherefore these plates are for the more part of the ministry; and the other plates are for the more part of the reign of the kings and the wars and contentions of my people.
  5 Wherefore, the Lord hath commanded me to make these plates for a wise purpose in him, which purpose I know not.
  6 But the Lord knoweth all things from the beginning; wherefore, he prepareth a way to accomplish all his works among the children of men; for behold, he hath all power unto the fulfilling of all his words.

These plates passed on through Nephi’s family until they were delivered to King Benjamin and then kept with the other records of the Nephite people.

Now, fast forward to Mormon. He was commanded to create an abridgement of the large plates (the more complete historical record of his people). About the time that he got to King Benjamin in his abridgement, he rummaged around in the records and found the small plates of Nephi. This is described in the Words of Mormon:

  3 And now, I speak somewhat concerning that which I have written; for after I had made an abridgment from the plates of Nephi, down to the reign of this king Benjamin, of whom Amaleki spake, I searched among the records which had been delivered into my hands, and I found these plates, which contained this small account of the prophets, from Jacob down to the reign of this king Benjamin, and also many of the words of Nephi.
  4 And the things which are upon these plates pleasing me, because of the prophecies of the coming of Christ; and my fathers knowing that many of them have been fulfilled; yea, and I also know that as many things as have been prophesied concerning us down to this day have been fulfilled, and as many as go beyond this day must surely come to pass—
  5 Wherefore, I chose these things, to finish my record upon them, which remainder of my record I shall take from the plates of Nephi; and I cannot write the hundredth part of the things of my people.
  6 But behold, I shall take these plates, which contain these prophesyings and revelations, and put them with the remainder of my record, for they are choice unto me; and I know they will be choice unto my brethren.
  7 And I do this for a wise purpose; for thus it whispereth me, according to the workings of the Spirit of the Lord which is in me. And now, I do not know all things; but the Lord knoweth all things which are to come; wherefore, he worketh in me to do according to his will.

Having found these small plates of Nephi he discovers that they contain precious prophecies of his people. And, he finds that all of the prophecies up to his time have been fulfilled. Mormon is thrilled to realize how much his distant fathers knew of God’s dealings with his people. So, Mormon decides to include the small plates, verbatim, in his record and to base the rest of his record upon them. As he said in verse 5, he “chose these things, to finish my record upon them.” He seems to say that he will use the rest of his record to, among other things, show the fulfillment of the prophecies of Nephi, Jacob and others, up to Mormon’s day. He does this so that we will have confidence that the rest of their prophecies will be fulfilled.

As with Nephi, Mormon does this for a “wise purpose” that he does not know. But, once again, the Lord makes sure that what He wants us to know is written by Nephi and being included and expanded upon by Mormon.

Now we jump to Joseph Smith’s day. Joseph lost 116 pages of Book of Mormon manuscript. He lost everything up to the time of King Benjamin. But, the Lord has provided the solution. The small plates of Nephi cover the same timeline and they include a more particular account of what the Lord wants us to know. Joseph is taught about this, by the Lord, in D&C 10:

  38 And now, verily I say unto you, that an account of those things that you have written, which have gone out of your hands, is engraven upon the plates of Nephi;
  39 Yea, and you remember it was said in those writings that a more particular account was given of these things upon the plates of Nephi.
  40 And now, because the account which is engraven upon the plates of Nephi is more particular concerning the things which, in my wisdom, I would bring to the knowledge of the people in this account—
  41 Therefore, you shall translate the engravings which are on the plates of Nephi, down even till you come to the reign of king Benjamin, or until you come to that which you have translated, which you have retained;
  42 And behold, you shall publish it as the record of Nephi; and thus I will confound those who have altered my words.

Verse 40 is quite clear. The small plates of Nephi are a better telling of what the Lord wants us to know than were the large plates or Mormon’s abridgement from the large plates.

Nephi wrote what the Lord wanted us to know on the small plates. Mormon found the small plates and completed his record based upon those. Neither knew why this was important, but they were inspired to do what they did. Finally, Joseph was told that this is a better version of what the Lord wanted us to know than what Joseph had lost. I may be wrong, but it appears that the first 116 pages that Joseph translated may have been practice for Mormon as an abridger and practice for Joseph as a translator. And, we have received just what the Lord wants us to know. I am amazed by the power and wisdom of God and grateful for the Book of Mormon.

Birth, Rebirth, and Priesthood

We are immortal spirit beings. We lived in the presence of God, our Eternal Father, before we were born into mortality. Birth into mortality was also a spiritual death because we were separated from God by a veil and the fall. While we do not remember living in His presence, we are still spiritual beings and we still feel the influence of the spirit here in mortality. The Lord taught these ideas to Enoch when He said in Moses 6:

  59 That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory;
  60 For by the water ye keep the commandment; by the Spirit ye are justified, and by the blood ye are sanctified;

The fall brought about our spiritual death when we left God's presence to live in mortality. The fall brought about another death in that our mortal bodies die and our spirit returns home to God. Both birth and rebirth are described relative to three elements: water, blood, and spirit. Our mortal body grows in the water (amniotic fluid) of the womb, nourished by the blood of our mother (through an umbilical cord), so that an eternal spirit being can enter that body and live in mortality. These details of our mortal birth show the way back to our Father's presence. We must be born again of water (baptism in obedience to the Father), the spirit (the Holy Ghost) and blood (the atoning sacrifice of Jesus Christ).

Consider the parallels between the roles of women and men. Women and men each play a selfless role in our birth and rebirth. While a man and a woman are both needed to create a physical body, women have the ability to give birth to children. In an incredible act of love, women carry the growing physical body of an eternal spirit. That soul, a united body and spirit, is born and has the opportunity to experience mortality. Similarly, mothers and fathers help their children prepare for, and make, sacred covenants through the ordinances of the priesthood. Here, men also play a loving and selfless role. Men are given the opportunity to perform the ordinances that make spiritual rebirth available to God's children.

An analogy may be helpful here. If you think about the role of the referee, or official, in a basketball game you see that the one who officiates is not one of the players in the game. Rather, officiating in a basketball game involves observing the players in the game to be sure that they obey the rules of the game. When the referee officiates well, the players will observe the rules of the game.

When properly understood, men have absolutely no power or influence simply by virtue of holding the priesthood. After all, no power or influence can or ought to be maintained by virtue of the priesthood (I have written more about priesthood, power and influence here). Rather, power and influence for good are exerted through officiating in the priesthood. That is, when mothers and fathers see to it that their children are raised in righteousness and receive all of the necessary ordinances of the priesthood then they are both "officiating" in such a way that the children "play by the rules of the game" successfully. Thus, women and men alike can help others, including their children, receive blessings through priesthood ordinances. And, men and women alike are benefited by the priesthood to the extent that we receive the ordinances offered through priesthood authority. Those ordinances represent our path of rebirth back into our Eternal Father's presence.

To be clear, I am distinguishing between holding the priesthood and receiving ordinances through the priesthood. Women play a critical role in the mortal birth of God's children. Men play a critical role in the ordinances that are involved in the rebirth of God's children. Yet both women and men must go through the same process of birth and rebirth in our progress back to God's presence. And, both women and men learn about God through playing their roles in birth and rebirth in a loving and selfless manner. Life, both mortal and spiritual, is God's to give. We are blessed to be partners with God in His work.

This is important for our youth to understand. Consider a young man who holds the Aaronic priesthood. While the Aaronic priesthood is called the lesser priesthood, its importance is seen in that it holds "the key of the ministering of angels and the preparatory gospel (D&C 84:26)." The Aaronic priesthood holds the keys of the preparatory gospel. That is, it is essential to preparation to be reunited with our Father in Heaven. Through repentance, baptism, and the sacrament every one of us prepares for the higher blessings available through the ordinances of the Melchizedek Priesthood on our way back to our Father's presence. Notice the parallel to our mortal birth. By water (baptism) and blood (symbolized by the bread and wine, or water, of the sacrament) we become spiritually alive.

Our spiritual life involves the other part of the keys of the Aaronic priesthood, the ministering of Angels. Because, "by the ministering of angels, and by every word which proceeded forth out of the mouth of God, men began to exercise faith in Christ; and thus by faith, they did lay hold upon every good thing (Moroni 7: 25)." Notice the important role of angels in this process. "Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ (2 Nephi 32:3)." This blessing is available to all of us including men, women and children. As Alma said, "He imparteth his word by angels unto men, yea, not only men but women also. Now this is not all; little children do have words given unto them many times, which confound the wise and the learned. (Alma 32:23)."

But, we must be clean and pure to be guided through the voice of the spirit, whether it involves the voice of angels, the Holy Ghost, Jesus Christ or God the Father. And the Aaronic priesthood holds the keys of repentance and the ordinances that allow us to become clean and pure and enjoy the blessing of guidance through the spirit. Thus, the Aaronic priesthood holds the key of the ministering of angels because it holds the key of becoming clean and pure enough to hear their voice (I have written more about the ministering of angels here).

Our youth need to understand that they are critical partners to God in providing the blessings of mortality and eternal life to God's children. Young women are learning to play their part in "officiating" in such a way that God's children "play by the rules" and receive essential saving ordinances. They are learning to work in presidencies, to teach the gospel, to serve selflessly, and to encourage others to live the gospel and receive priesthood ordinances. And, they are also looking forward to their critical role in creating bodies for eternal spirit children of God. Likewise, young men are learning to serve in the priesthood by administering in ordinances under the Aaronic priesthood keys of the ministering of angels and the preparatory gospel. They, too, are learning to play their part in "officiating" in such a way that God's children "play by the rules" and receive essential saving ordinances. They are serving in presidencies, teaching the gospel and encouraging others to receive priesthood ordinances. If our youth can realize their critical current and future roles in God's plan they will have a greater desire to receive priesthood ordinances in order to be clean an pure and to enjoy the guidance of the spirit in their lives. And, they will be ready, when the time comes, to enter into the temple to make and keep the higher ordinances of the Melchizedek priesthood.