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.

Better to Obey ...

I came across a very interesting quote from Brigham Young (JD 8:12-13, March 5, 1860). I think of this as a discussion of "Type I" and "Type II" errors in obedience. When we take it upon ourselves to determine which beggar needs our help or which direction from a church authority is actually from God (thus, meriting obedience) we may make two kinds of mistakes: doing what we should when we should not, or not doing what we should when we should. Brigham was speaking in the context of people questioning some things he does or directs. It is evident that he has a good reason for what he is doing. It is also evident that what he is doing is within his stewardship. Here is the quote:

I have very little to say to men who are dissatisfied with my course, or with the course of my brethren. Some have wished me to explain why we built an adobie wall around city. Are there any Saints who stumble at such things? Oh, slow of heart to understand and believe. I build walls, dig ditches, make bridges, and do a great amount and variety of labour that is of but little consequence only to provide ways and means for sustaining and preserving the destitute. I annually expend hundreds and thousands of dollars almost solely to furnish employment to those in want of labour. Why? I have potatoes, flour, beef, and other articles of food, which I wish my brethren to have; and it is better for them to labour for those articles, so far as they are able and have opportunity, than to have them given to them. They work, and I deal out provisions, often when the work does not profit me.

When a man begins to find fault, inquiring in regard to this, that, and the other, saying, "Does this or that look as though the Lord dictated it?" you may know that that person has more or less of the spirit of apostasy. Every man in this kingdom, or upon the face of the earth, who is seeking with all his heart to save himself, has as much to do as he can conveniently attend to, without calling in question that which does not belong to him. If he succeeds in saving himself, it has well occupied his time and attention. See to it that you are right yourselves; see that sins and folly do not manifest themselves with the rising sun. I repeat that it is as much as any one can well do to take care of himself by performing every duty that pertains to his temporal and eternal welfare.

Suppose that in this community there are ten beggars who beg from door to door for something to eat, and that nine of them are impostors who beg to escape work, and with an evil heart practise imposition upon the generous and sympathetic, and that only one of the ten who visit your doors is worthy of your bounty; which is best, to give food to the ten, to make sure of helping the truly needy one, or to repulse the ten because you do not know which is the worthy one? You will all say, Administer charitable gifts to the ten, rather than turn away the only truly worthy and truly needy person among them. If you do this, it will make no difference in your blessings, whether you administer to worthy or unworthy persons, inasmuch as you give alms with a single eye to assist the truly needy.

Again: Suppose that you are required to do ten pieces of work, but of the ten only one is necessary for the promotion of the kingdom of God; which had you better do - perform the ten pieces of labour, to be sure of doing the right piece, or neglect the whole ten because you do not know which the right one is? Had you not better do the whole ten pieces, that you may be sure of performing that which the Lord does really require at your hands?

First, believe in the Lord God Almighty, in his Son Jesus Christ, and in his Prophets that he sent in days of old; then believe in Joseph Smith, and do the works of the Father, before you question what I dictate to this people.

This seems worthy of very careful thought. It may apply in more circumstances that just what Brigham was discussing. Maybe we need to better honor the agency and stewardship of those who are called to positions of responsibility. At the least, this quote gives reason for caution and selective generosity or selective obedience.