Of Jesus Christ and Revolutionary Doctrines

There are several key doctrines of the gospel of Christ revolutionary to the general world.  I do not include the existence of God, since belief in God is as old as human thought.  The first man and woman believed in God, and that belief has continued—with much variation—among their children to our present day.  Belief in God is not exceptional.  It comes easily to the human mind.  Disbelief seems to be more artificial.

Without an attempt to list the revolutionary doctrines of Christ by order of importance, I nevertheless will begin with the fact that Jesus Christ is the Son of God, and in His divinity He walked among mankind for some 34 years.  Through word and deed Jesus proclaimed His relationship to the Father.  That being true, and it is, all non-Christian religions are human inventions, however well-meaning they might be.  Christ being a God, what He said was true, what He taught was true, what He did had divine approval and purpose.  There is peril of the highest order in disregarding any of that.

Next I would turn to the revolutionary import of the resurrection, beginning with the resurrection of Jesus Christ.  The Savior’s resurrection was as sure as His death.  Jesus made significant effort to demonstrate the physical nature of the resurrection.  When He appeared to His disciples in their shut up room on the evening of that first new day He had them touch the wounds in His hands and feet and the wound in His side inflicted by the executioners to make certain of His death, assuring the disciples that, “a spirit hath not flesh and bones, as ye see me have.” (Luke 24:39)  When the disciples for joy yet doubted their own senses, Jesus emphasized the reality by eating some broiled fish and honeycomb to demonstrate the tangible nature of it all (Luke 24:41-43).  The disciples even felt His breath on them (see John 20:22).  In the Americas, shortly afterwards, thousands more beheld the resurrected Christ and personally felt the wounds of His execution (see 3 Nephi 11). 

In this mortal world, death is as common as birth.  The resurrection, already begun, will become as common as death, and will overcome death, making death as temporary as mortal life.  Hence the Apostle Paul wrote to the Corinthians that, because of the resurrection, “Death is swallowed up in victory.”  (1 Corinthians 15:54)  That very physical resurrection rescues from oblivion all done in this very physical world, endowing it all with lasting meaning, nothing of value lost.

The fact that we each and all existed before we were born, in another sphere and in the presence of God, our Father, is another revolutionary doctrine of Christ.  Jesus taught that His Father was also our Father, the literal Father of our spirits.  On the morning of His resurrection, Jesus commanded Mary Magdalene to tell His disciples, “I ascend unto my Father, and your Father” (John 20:17).  The Apostle Paul, who taught that we should obey “the Father of spirits, and live” (Hebrews 12:9), wrote to the Romans, “The Spirit itself beareth witness with our spirit, that we are the children of God:  and if children, then heirs; heirs of God, and joint-heirs with Christ” (Romans 8:16, 17). 

As His spirit children, we lived in the presence of our Eternal Father before this creation.  The earth was purposely made for us, designed for our growth and development in our brief mortality.  Not only did Christ’s resurrection preserve meaning and purpose for this mortal existence, but that purpose preceded the beginning of mortality.  Among the many consequences of that revolutionary truth is the reality that all members of the human race are more than figuratively brothers and sisters.  The children born to mortal parents existed before their birth, and they come from the same eternal home as did their parents.  There is a deep-rooted respect that is due in both directions between parent and child.

In that context it is appropriate to recognize the revolutionary import of the Christian doctrine of the eternal nature of the marriage relationship.  If we come from an eternal family that was formed before the earth was, then it becomes natural to recognize that life’s closest relationship, between husband and wife, is not a temporary arrangement.  Love is the highest virtue of the highest heaven.  Love finds its deepest manifestation in the marriage union.  God, who preserves all good things, could not mean for that relationship to end with death.  As Christ paved the way for us to live on through the eternities, so He prepared the way for a loving marriage to last forever for those who desire it enough.

Perhaps on another day I will more than touch upon other Christian doctrines that revolutionize the world and human relations.  Among these would be the opportunity to talk with God and receive direct, personal revelation; the ability to change human nature, for better or for worse; the reality of individual freedom, such that God is not responsible for our personal decisions, we own them; and the continuing, unfinished canon of divine scripture, from ancient time into the modern era (scriptures were always revealed in a modern era to those who first received them).

These revolutionary doctrines of Christ are eternal, connecting us to an eternal universe, which makes them revolutionary to a mortal world where endings seem to prevail.  They are rejuvenating to mind and spirit.  When Christ taught them to the people of the ancient Americas, He declared that “all things have become new.” (3 Nephi 12:47)  They make things new today.

Of Physical Temptation and Exaltation

Many passages of scripture make plain that through the appetites of the flesh, especially when turned to lusts, Satan finds his readiest avenue for temptation. Here are just a few examples:

For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.  For to be carnally minded is death; but to be spiritually minded is life and peace. . . . So then they that are after the flesh cannot please God. . . . For if ye live after the flesh, ye shall die:  but if ye through the Spirit do mortify the deeds of the body, ye shall live.  (Romans 8:5, 6, 8, 13, JST)

Besides writing that to the Romans, Paul similarly warned the saints at Galatia:

For the flesh lusteth against the Spirit, and the Spirit against the flesh:  and these are contrary the one to the other . . . Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like. . . (Galatians 5:17, 19-21)

John, the Apostle, made a similar point:

For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. (1 John 2:16)

One more out of many, from the Epistle of James:

But every man is tempted, when he is drawn away of his own lust, and enticed.  Then when lust hath conceived, it bringeth forth sin:  and sin, when it is finished, bringeth forth death.  (James 1:13, 14)

Such passages have led unenlightened readers to embrace ancient Greek and Indian philosophies that consider all things material to be evil, seeing life as a continuing process to overcome the physical and leave the material world behind.  The philosophies that envision the struggle between good and evil to be the struggle between spirit and matter are at odds with other central principles of Christianity, particularly the Creation and the Resurrection.

If matter is evil, then why would God create a very material world in a vast, material universe, and call it “good”?

And God saw every thing that he had made, and, behold, it was very good.  (Genesis 1:31; see also verses 4, 10, 12, 18, 21, and 25, in which the various phases of the creation are described as “good”).

In modern revelation, Jesus Christ explained further how God delights in providing the blessings of a very physical world to His children:

Yea, all things which come of the earth, in the season thereof, are made for the benefit and the use of man, both to please the eye and to gladden the heart; yea for food and for raiment, for taste and for smell, to strengthen the body and to enliven the soul.  And it pleaseth God that he hath given all these things unto man; for unto this end were they made to be used, with judgment, not to excess, neither by extortion.  (Doctrine and Covenants 59:18-20)

The beauties of the earth are not accidental.  Neither is it a sin to recognize and appreciate their goodness.  Man was not born into a body into a material world as a punishment, as if placed in a straightjacket in a prison, both to be escaped.  Possession of a physical body was the next major step in a process of progression that embraces all good things, among them the very elements of the universe.

Again in modern revelation Jesus Christ explained,

The elements are eternal, and spirit and element, inseparably connected, receive a fulness of joy; and when separated, man cannot receive a fulness of joy.  (Doctrine and Covenants 93:33, 34)

The power of physical bodies and the control of the physical world are so great that God provided a time of learning and testing through which man could learn to control the elements before receiving full, immortal control of them.  Mortality is designed as a brief time for each of God’s children to learn and understand the challenges and joys of a material world, eternal spirits clothed in temporary, physical bodies. 

The metaphor God uses to remind His children how important bodies are is the Temple (see, for example, 1 Corinthians 3:16, 17; Doctrine and Covenants 93:35).  God refers to bodies as Temples, sacred, to be used and cherished for eternal purposes as houses for the immortal spirits of men.  Since the beginning, God has given men laws and commandments as guides to use their bodies safely.  Just like all great instruments of power, physical bodies can enliven or enslave.  God’s commandments unfailingly show man the path to empowerment and away from captivity.  Sin is not in the use and enjoyment of the physical but rather in the misuse and abuse of the physical, whereby the spirit, rather than controlling matter, is overcome by it.  Nearly all sin can be traced to allowing appetites to govern action rather than letting the spirit in man—guided by the Spirit of God—rule.

As in all things, Jesus Christ is the great example.  Already as God in the spirit before His birth, He entered into mortality to take upon Himself all of the challenges and opportunities of physical existence.  The Savior’s miraculous control of the elements is well known and recorded by legions of witnesses.  He also experienced the full depths of the challenges and pains of mortal, physical existence.

An ancient American prophet-king, named Benjamin, foresaw Christ’s mortal experience, and witnessed that He would not spare Himself from its full trials:

And lo, he shall suffer temptations, and pain of body, hunger, thirst, and fatigue, even more than man can suffer, except it be unto death; for behold, blood cometh from every pore, so great shall be his anguish for the wickedness and abominations of his people.  (Mosiah 3:7)

To a modern American prophet, Joseph Smith, who was undergoing great physical trial and anguish, Jesus related how deep His own experience had been, and summed it all up with the declaration, “The Son of Man hath descended below them all” (Doctrine and Covenants 122:8).

What did Jesus mean?  He meant that after experiencing the full breadth and depth of what the physical world could do and offer, He let the will of the flesh be swallowed up in the will of the Spirit.  Doing the Father’s will, Jesus Christ physically and mentally suffered for the physical sins of all mankind of all time, meriting no portion at all of the suffering.  The Spirit of Christ conquered, in spite of all that the physical appetites or wants of the flesh in a physical world could demand, and He controlled His physical body to submit to what the physical would refuse if it could.  Remember, there was no point, in Gethsemane, in the kangaroo court of the Sanhedrin, under the lash of the Roman tormenters, or on the cross itself, where Jesus could not have said, “enough,” and stopped the suffering.  Surely His body called out for it, but His Spirit always remained in control of the flesh as he drank the dregs of the atoning cup of suffering to the very last.

Having conquered all of the demands of a physical world, Christ gained it all. On the third day, He did not pass into a nirvana of spiritual nothingness, but rather He took up again a very physical body, a permanent and immortal body, forever gaining all power and all joy that only comes from spirit and element, inseparably connected, with the will of the spirit always in command.  Christ gave up the physical body in death on the cross, subjecting the demands of the flesh to the demands of the spirit.  With His Spirit fully and forever in control, Jesus Christ took up His body again in perfection on resurrection Sunday.

In so doing, Christ made available to all of us every good thing, including all of the good things of God’s glorious—and very material—creation.

Of Freedom and Despair

Every man and woman who walks the earth is a union of three natures:  intelligence, spirit, and physical body.  The Prophet Joseph Smith taught that only in this union can there be found a fullness of joy.  Our intelligence is eternal; our spirit an inheritance from God, the Father of spirits; our bodies, mortal vehicles of trial and testing to be placed in the grave and then raised in the resurrection to immortality through the redeeming power of Jesus Christ.

Before we were born and earth’s history began we all lived as spirits in the presence of God, where the whole plan for this earth and its purpose were presented to us.  In a great act of courage, greater than I believe that we can imagine, we each agreed with that plan and volunteered to be born into this world of trial and sorrow, but also of potential achievement and triumph.  The exercise of our free will centered on voluntary obedience to Jesus Christ would make all of the ultimate difference.  As the scriptures  relate, many there were who shied away from the risk and in rebellion sought another way where freedom would be denied us while all of our needs and comforts would be provided for without any exercise of our will or moral effort.

Those who rejected the plan of the Father and rebelled against Him before His face were cast from His presence directly to earth, without birth, without any future or hope.  The plan of moral trial in physical bodies being rejected by them, they could not participate in it.  For those there would be no bodies, no progression, no returning to the presence of God.  Having lost all hope, damned, or stopped in their eternal progression these became devils seeking forever the sorrow of those who chose a better way.  As if to reach for a blistering balm in other’s suffering, they tempt us to rebel against God here on earth and misuse all that a loving Father has provided to His children.

One day near Hallowe’en, more than thirty years ago, I thought to capture in verse something of the attitude of these unembodied spirits towards us, who chose before our birth to follow the plan of the Father as fulfilled by Jesus Christ, His Son.  These devils wish us no good thing, but evil and destruction continually, envying every good thing with which God has blessed us, not the least of which are all of the sensations and experiences that a physical existence in a physical world can provide.  They can see, but they cannot touch.  But they can speak to our spirits, and they each day encourage us to follow them, which is what sin is.

Dance of the Damned

’Round and ’round and sing around,

Swirl the spinning sky with sound.

Twirling, grinning, spinning down

Franticly upon them.

Fill the earth and spread around,

Make the awful beauty frown,

Rip it down, infest the ground,

Though you cannot touch it.

Curse the bodies never known

’Till they’re thrown into a mound.

Bring them blind and blinder still,

Swing the chain ’til you fill

All the world with sorrow;

For if we end tomorrow

They must die tonight.

Twist their sweet virginity.

Drain their new infinity.

Waste their pure divinity.

’Round and ’round, let song abound,

Swirl the human soup around.

Stir them floating, bloating, drowned,

Crowned with our iniquity.

Of Christmas in America and Life over Death

Welcome to Christmas and the whole Christmas season, doubly welcome this year because of the national focus of the media on the excessively trivial, even while things that matter a lot to a lot of people are happening all around us.  The media masters who have been running the presidential debates and proffering questions that emphasize the banal and the silly over substance and principle could use a vacation.

Welcome Christmas, when we can focus on things that affect real lives and the things that matter in real lives.  Welcome the opportunity to worship the Savior who brought meaning to our lives, while the leaders of men increasingly seek to pull meaning out of our lives or, failing that, distract people from all that holds lasting meaning and value and richness.

I include the routine censures of the “crass commercialism” associated with Christmas.  Those trite criticisms, trotted out at this time of every year since before the lifetimes of any of us, are really beside the point.  Is it wrong for people to seek in a myriad of ways to offer us their goods and services and to be rewarded when we eagerly respond to what they provide?  In a world of human interaction, what can be better than the free exchange of our abundance in the free markets of America.  Surely people can be as shallow in this season as in any other, and shunning bad taste merits no rebuke, but no praise of poverty over abundance will cure these ills.  Far from material things being irrelevant to Christmas, Christ and His creation and His atonement made possible the earth and the fulness thereof and our freedom to enjoy them.

True Christmas celebration comprehends all things important.  That celebration embraces the fulness of the goodness of the physical world in which we spiritual beings have been immersed.  To deny the physical and condemn its enjoyment in full measure is just as mistaken as to deny and neglect our spiritual being.  They must be taken amply together, neglecting neither.  As Christ revealed in modern times, “spirit and element inseparably connected receive a fulness of joy. . .” (Doctrine and Covenants 93:33)

Christ promises to us “every good thing” (see Moroni 7:25).  Unredeemed Death puts all good things out of our reach.  The sacrifice of Jesus the Savior overcame death in every significant way and brought all good things within our reach.

That is precisely why a fulsome celebration of Christmas must be a celebration of all good things, high and low, physical and spiritual.  These are the things that matter to everyone every day.  The brightness of stars, the love of family, the warmth of a home, the goodness of a savory meal, the beauty of music, the satisfaction of work done, the joy of light, the scent of the evergreen, the charm of children, the exhilaration of creation, and many million other manifestations of the goodness of God to His children are what Christmas means and are what power its celebration.

Christmas is the celebration of Life in all its goodness, a rejection of Death and the culture of poverty and decay and their worship by so many who would rip at faith and freedom.  Not accidentally faith and freedom--the very pursuit of happiness--were woven into the founding of American society.  The birth and physical life of Jesus Christ, including His own redemptive death and very real resurrection from the grave, merit all our praise, our worship, and our grateful enjoyment, still celebrated in America more than anywhere else.

I say, bring it on.

Of the Divine Traits of Humans and the Fatherhood of God

The Iliad, the Odyssey, and the History of the Peloponnesian Wars are among the Greek classics that are part of the classics-based education that my son receives at his school, a school that embraces our rich western heritage.  You may suspect and correctly so that he does not attend a government school (though we still get to pay—in many ways—for the bad education that other children receive in the government schools).

It is worthy of note that a common theme in many ancient western texts as well as in most cultures around that world is the descent of some person or group of people directly from God.  Why is that theme found so commonly among the ancients all around the world, east, west, north, and south?  A reading of Homer, Thucydides, and many other writers of millennia ago does not permit the conclusion that the ancients were dumber or less enlightened than more modern writers who would scoff at the idea.  The ancients seemed to have had their share of the dull, the average, and the brilliant as can be found in all ages, ours too.

Could it be that there is something to it, that there is a relationship between God and man that is close enough to be properly called familial, even of Father to son and daughter?  Is this a theme of the ages that will not die because it is based on reality? 

As the Lord prepared Moses for his mission to redeem the House of Israel from bondage in Egypt and restore them to their land of promise, He gave to Moses a vision of His dealings with mankind from its earliest days.  In the vision Moses was shown a prophet named Enoch.  Enoch was also taught by the Lord by vision, a vision in which he saw the panorama of the world only as God Himself could reveal.  When the mighty God wept because of the evil so prevalent among so many, the prophet was astonished and asked how the God of creation could weep.  Part of the Lord’s answer to Enoch included these words:

And unto thy brethren have I said, and also given commandment, that they should love one another, and that they should choose me, their Father; but behold, they are without affection, and they hate their own blood. . .  (Moses 7:33)

Notice the relationship of Father to children, which also meant that in a real and not figurative way Enoch and all of the race of humans were “brethren”.  It was as a father in a very real sense that God wept for the misdeeds of His children and their cruelty toward their brethren, His sons and daughters.  This is a warm and authentic relationship with deity that men and women throughout the ages have craved and have instinctively felt.  

This is not to deny that there is a lot of mythology intertwined with the truth of man’s divine parentage.  There are powerful truths at the core of all enduring myths, the story in the myth often highlighting or demonstrating some fundamental verity.  While the scriptures can present truths in clarity and purity, even the myths of men preserve and transmit fundamental realities of existence.

Thus, throughout the ages and into modern days themes of divine attributes of humanity persist, that raise man above the rest of creation.  Men make and use tools, increasingly complex tools.  In a parody of the words of Walt Disney’s Mary Poppins, I often say to my children,

In every job that must be done there is a tool.
You find that tool, and, snap, your job’s a game.
Without that tool your job’s a hassle.

So men have found since creation, and so tools have enhanced men’s ability to be creators, a divine trait of the great Creator.

Recently I noticed what to you may be a commonplace.  As far as I can tell, only humans have pets.  Other animals may develop symbiotic relationships with other creatures, but only humans seem to develop those special relationships with other species, a relationship founded upon love and affection, of master to pet.  I perceive divinity in it.  If you have ever had a beloved pet, you may sense what I mean.

Perhaps the case of man’s divinity, his innate heritage from God, his Father, can be opened and closed by this one evidence:  man’s ability to make music.  Yes, yes, yes, birds whistle and wolves howl, and so forth.  But they have been singing the same songs since the beginning.  Man’s ability to create music is apparently infinite in extent and variety, because it comes from the Infinite.  It is divine in origin and the clearest example to which I can point of man’s direct familial relationship to God.

The facile retort to this is that men are so evil, how can they be related to the divine?  I respond much as Fyodor Dostoevsky did to this old and thin objection:  the existence of evil does not deny the influence of God, but rather the good that thrives in spite of the evil is proof positive of the presence and influence of God.

My final point would be that none of this is new.  It is the oldest truth of all, understood by the first man and woman.  Paul taught it 2,000 years ago to some of the most sophisticated people of his day, the saints in Rome:

The Spirit itself beareth witness with our spirit, that we are the children of God:  And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.  For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.  (Romans 8:16-18)

Of Individual Worth and the Fatherhood of God

In recent times Jesus Christ declared, “Remember, the worth of souls is great in the sight of God” (Doctrine and Covenants 18:10), a reminder of the high value that Christianity places on the value of the individual. This is unusual where much of the world focuses on masses and classes and elevates rights of the group over the rights of the individual. In much of the world and throughout history individuals have been considered expendable, particularly if expending them could be feigned as benefiting the group. That is certainly at the core of Marxism and other variants of socialism, that read history as the story of classes. It is at the core of statism, that considers all issues in terms of how they affect the state rather than how they affect the individuals in the state. Of course, just like the oriental despotisms (the ethos of which prevails in many “modern” oriental governments) the focus on the rights of groups and of the state or the society is a mask for reinforcing the power of the rulers of the masses who pretend to speak for the masses and govern for their good while continuing to exploit them.

The worth of the individual in the doctrines of Christianity comes from the fact that each man and woman is literally and not figuratively a child of God. That is fundamentally what makes men and women different from all other animals, a fact that requires little reflection to recognize its truth and lots of sophistry to convince people otherwise. You need a lot of explaining to make people believe that they are no different from the dogs and the snakes and the trees, and even then the idea is so foreign to everyday observable reality that few are convinced, and of those, few stay convinced. The intellectual and moral gap between man and beast is too vast, despite enormous efforts throughout the ages to make it appear not so.

Individual worth based on the literal fatherhood of God is an original doctrine of Christianity, found in the first pages of the Bible. Consider these words from the story of the creation. “And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind” (Genesis 1:21). Notice that the creatures of the sea and air all came forth “after their kind”. Those are not accidental words. Consider the description of the creatures of the land. “And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creapeth upon the earth after his kind” (Genesis 1:25). Again, all of the land creatures were made “after their kind”. Notice how differently the creation of man is described; what was the “kind” after which man was created? “So God created man in his own image, in the image of God created he him; male and female created he them.” (Genesis 1:27)

Of course, this idea of the divine heritage of man is unpopular with despots who choose to use and abuse God's children. In the ancient Americas a prophet of God was killed by his king for preaching “that man was created after the image of God” (Mosiah 7:27).

Again, in the New Testament the Savior and His disciples taught the divine lineage of man. For example, Paul wrote to the saints in Rome, “The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint heirs with Christ” (Romans 8:16, 17). That notion probably did not sit well with the Caesars, who were busy eroding the rights of the individual found in much of Roman law.

The worth of the individual is certainly at odds with the modern-day Caesars. Their emphasis on group rights, their programs to divide societies up by classes and ethnic groups, would leave individuals powerless to protect themselves against sacrifice on state altars except by appeal through their membership in some favored group.

The worth of the individual is the foundation for the freedom of the individual. Consider how much of the Constitution—particularly the Bill of Rights—is focused on the preservation of individual freedoms: freedom of religion, freedom of assembly, free speech, right to armed self protection, right to trial by jury, protection of private property, and so on. These constitutional rights are a partial enumeration of what the Declaration of Independence proclaimed to be “unalienable Rights” by which all men have been “endowed by their Creator.” While you may not have to be a Christian to believe in the divine worth of the individual, this very Christian doctrine is embedded in our system of government and at the heart of what has made America different from much of the world and much of history.

That is why those who seek to change America work to undermine all that proclaims the individual worth of each and every man and woman. It is hard to justify treating God’s children like so many cattle; you first have to get people to believe that they are more like cattle than they are like their Father in heaven. So far, most Americans have shown a stubborn adherence to truths that they have held for more than 230 years to be “self-evident” and which God our Father has taught us from the beginning.

Of The Book of Mormon and Good Books

Early in the very beginning of New Year’s Eve I finished reading The Book of Mormon. I have done that several dozen times (if on different days) over the course of forty years, in three different languages: English, Spanish, and Russian.

I have read many other books over the same period of time and before. I have not read more than a few more than once and none more than four or five times. The Hobbit I have read three or four times (maybe five), and the same is true for The Lord of the Rings. O.K., I admit that I have read Goodnight Moon and Are You My Mother? to my children and grandchildren at least a dozen times, each taking about 10 minutes a reading (children willing and cooperating).

The point is that I have read many very good books, many excellent histories, biographies, legends, novels, fantasies, science fiction, international relations theories, and economic commentaries, among others. Not a one would bear reading over and over again.

The Book of Mormon bears reading again and again, and it bears it well for virtually anyone, regardless of age or intellectual background. I have found the same to be true for other holy scripture. I believe that to be true because of the nature of scripture. As Peter explained, God is behind holy scripture, working through “holy men of God . . . as they were moved by the Holy Ghost.” (2 Peter 1:20, 21)

It is the spiritual power of holy scripture and the spiritual experience that occurs while reading it that make its continual review valuable and appealing. I recognize that those who approach holy scripture without that spiritual connection have found scripture reading uninteresting. With that spiritual connection, however, reading scripture becomes a revealing connection and communion with God, one that never grows old or commonplace.

Man is a three-fold being, made up of intelligence, spirit, and body. Holy scripture reaches all three. Through scripture our intellect is fed, our spirit nourished, and our physical body guided into the healthiest paths.

The Book of Mormon is a rich example of that scriptural power. It provides deep insight into the human condition, individually, as families, and as communities. As a witness of Jesus Christ, The Book of Mormon treats the human condition from an enduring and eternal perspective, since the eternal is the only sphere within which Christ operates. Again and again the book demonstrates the way to live “after the manner of happiness” (2 Nephi 5:27). So, while I may have read The Book of Mormon some three dozen times, I relish diving in and reading it more than once more.

Of Life Before Life and the Offspring of God

One of the most ennobling and liberating teachings of the Church of Jesus Christ, restored in these latter days, is the knowledge that each of us lived before we were born. We lived in the presence of God as individuals who thought, learned, moved, spoke, and otherwise interacted with each other. We all lived as literal children of our Heavenly Father, members of the same eternal family. We did not yet have the physical bodies that we possess here in mortality, but we did have spirit bodies that are very much like physical bodies. These spirit bodies are currently united with our physical bodies and are an important part of what makes us “alive.” When our mortal bodies die, the spirit leaves the physical body and lives on, while our existence as thinking individuals continues.

This means many wonderful and beautiful things, among which is that the brotherhood of man is more than metaphorical. We actually are brothers and sisters in a very literal sense. It means that creation was not accidental but rather designed and carried out for our benefit. Even further, it means that our mortal life on this creation has a purpose related to our continued growing and becoming more than we have been.

On first encounter, the knowledge of our existence before this mortal life can seem incredible. It is generally rejected by many churches, even though it is plainly taught in the Bible, in both Old and New Testaments. The Lord said to the prophet Jeremiah, “Before I formed thee in the belly I knew thee” (Jeremiah 1:5). Paul wrote to the Ephesians that the Lord “hath chosen us in him”, meaning in Christ, “before the foundation of the world” (Ephesians 1:4).

This teaching is echoed by modern prophets. In 1918, the prophet Joseph F. Smith recorded that the children of God, “Even before they were born . . . received their first lessons in the world of spirits and were prepared to come forth in the own due time of the Lord” (Doctrine and Covenants 138:56).

This important truth upon reflection resonates with our hearts. There is an immortal spirit in man, which leaves the body at death and continues on. Where did that spirit come from? Did it suddenly come into being at our birth or somewhere between birth and conception? If so, how so? Were our mortal parents, who were the creators of our mortal bodies, somehow also the creators of our immortal spirits? There is no reason to believe that they have any such power. That which our mortal parents gave us is born of frailty and imperfection and has its end in the grave. If the spirit lives on beyond the grave—and scripture and personal revelation testify that it does—then its source must be from Him who is eternal. The eternal must find its source in the eternal.

Paul taught the Hebrews that God is the Father of our spirits just as in our flesh we are the offspring of our mortal parents (Hebrews 12:9). So if our spirits came from God, is it hard to believe that we spent some time with Him before we were sent to earth? It is pleasing to think that we did, and it serves to raise the nature of man and validate how different we are in nature from all other creatures under the sun. The love of God for us becomes less abstract and takes on the intensity of a family relationship, beginning from even before the beginning of the world.

Of Easter and the Resurrection of Christ

As we approach the Easter season, it may be valuable to reflect on the meaning of the season. It is, after all, Easter that gives meaning to Christmas, and the atonement and resurrection of Jesus Christ give meaning to Easter.

Few if any events of ancient history are as well attested as the resurrection of Jesus Christ. His rising from the tomb after His death at the hands of the Roman executioners is a hard fact. It is a particularly hard fact to grapple with if one is of the mind that religious phenomena are “spiritual”—by which critics mean “unverifiable.” Their efforts for nearly two thousand years have been to try to change the subject or impugn the witnesses or make the reality appear somehow merely symbolic, allegorical, or fabulous. But the resurrection of Jesus Christ remains as startlingly real today as it was to the Greco-Roman world of 34 A.D. The emergence in the 1830s of powerful new evidence of the Savior’s resurrection from the dead makes objections to its reality impossible to sustain.

The list of witnesses of the resurrected and immortal Christ is a long one, spanning continents, ages, and sexes. It begins with Mary Magdalene, in Jerusalem, who went to the tomb early on Sunday morning after Jesus’ execution, expecting anything but to see Jesus alive once more. She was there to finish the process of anointing the body, which she and others could only hastily begin on Friday evening. To her wonderment and sorrow the tomb was empty. Rather than expecting that the dead was alive once more, her one thought was to find where the body now was. To a joy that none but she could describe, Mary was told by Jesus Himself that He was risen from the dead. Mary also became the first to testify of the Savior’s resurrection, as she quickly reported her experience to the disciples (John 20:1-18).

The record reports how later, in the evening, the resurrected Christ appeared to these disciples, who included at least ten of His apostles in company with others of Jesus’ followers. As if to answer future skeptics, Jesus made a point of the physical reality of the resurrection from the dead. First, to attest to the death, he had those present handle the mortal wounds in hands, feet, and side (the last inflicted by the Roman soldiers to assure the death of Jesus before they removed His body from the cross), as He declared to them, “handle me and see; for a spirit hath not flesh and bones, as ye see me have.” (Luke 24:36-40; John 20:19-21) Next, to demonstrate the full functionality of a resurrected body, Jesus ate a piece of broiled fish and part of a honeycomb (Luke 24:41-43). This is tangible evidence, intentionally offered by the Savior to emphasize the fact of His physical resurrection, with a very physical body.

Sometime that same day Jesus walked for an extended time with two disciples as they journeyed to the nearby village of Emmaus (Luke 24:13-35). A week later the apostle Thomas, who had been absent the week before, was added to the list of physical witnesses, as he in turn was shown the mortal wounds of the risen Christ (John 20:26-29). Again in Galilee Jesus met His disciples for a meal of fish and bread and then taught them about charitable service while sitting with them around the fire. To these and other interactions of the mortal disciples with the immortal, risen Christ, is the record in Paul’s letter to the Corinthians that “above five hundred brethren at once” saw the resurrected Christ, to which Paul adds his own personal witness (1 Corinthians 15:6-8).

The Book of Mormon, first published in 1830, is another witness, from a separate people on another continent, of the Christ who had lived, died, and been resurrected far away in Jerusalem. Across the ocean, in ancient America, Jesus Christ appeared to 2,500 more disciples who became personal witnesses of their resurrected Savior. “And it came to pass that the multitude went forth, and thrust their hands into his side, and did feel the prints of the nails in his hands and in his feet; and this they did do, going forth one by one until they had all gone forth, and did see with their eyes and did feel with their hands, and did know of a surety and did bear record, that it was he, of whom was written by the prophets, that should come.” (3 Nephi 11:15)

To these ancient testimonies, the list grows with modern day witnesses of the resurrected Christ. Add the names of Joseph Smith, Sidney Rigdon, and Oliver Cowdery, “That he lives! For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father” (Doctrine and Covenants 76:22,23; see also Doctrine and Covenants 110:1-10).

The testimony is sure. You can accept it or not, but you cannot change the fact that Jesus, once dead, rose again from the dead, as He and the prophets foretold and as He and the prophets since have reported. With that knowledge, Easter becomes more than a quaint relic of just another “faith tradition”. It becomes a celebration of the greatest event in the history of the world.

Of Jesus Christ and The Joseph Smith Papers

It is hard to praise too much The Joseph Smith Papers project. This is one of those rare endeavors that will grow in value as it proceeds and as time goes by. Preserving and disseminating the early documents connected with the rise of the Church of Jesus Christ in these last days—before they are lost page by page to the aggressive corrosions of time and the environment—is worthy of every support and encouragement. The dissemination of Volume 1 being a great success, many eagerly await Volume 2.

With Volume 2 and succeeding volumes, the editors would be wise to resist the natural impulse to contribute their own thoughts and observations. Instead, they should get right on to the documents. In Volume 1 it takes nearly 70 pages before you actually reach the documents. In something that suggests editorial excess, the actual Papers are preceded by a “Preface,” a very abbreviated “Timeline,” a basic map, a “General Introduction” that runs for some 25 pages, a “Series Introduction,” a “Volume 1 Introduction,” a section on “Editorial Method,” and a “Source Note” that runs for about 5 pages more. Sensing the monumental value of the underlying work, it is as if the editors would like to linger for some pictures alongside the monument.

Some of this prefatory material is valuable and needed. A few words on what this is all about, the sources of the documents, and the editorial methods used are called for. The value of the rest of the introductory materials is not as apparent. Of course, many will choose to skip the introductory materials. Others will read them in the fear of missing something important. I read them, and having done so I can report that it is safe to skip them. Read them if you wish, but you need not fear that you need to do so in order to understand the documents. If you feel compelled to read any of them, then go ahead and read the section on “Editorial Method” so you can understand the various markings and typefaces that the editors employ in presenting the documents.

Yet, for all of their length there is something disturbingly missing from the extended prefatory sections of Volume 1. Perhaps I should more precisely say, Someone is missing. Read these sections carefully, and you will discover that the editors forgot to include Jesus Christ in the story. This is a curious omission for an introduction to a set of works intended to present the central documents—and many peripheral documents—relating to the founding and the founder of a major religious organization. I would have thought that what really gives these papers lasting worth is the presence of God in the work.

Do not forget that these papers have transcendental value—what makes them more than a collection of historical curios—because they are the papers of someone who unabashedly claimed to have been working under the immediate and constant direction of Jesus Christ, a claim supported by many evidences—evidences found in these papers and elsewhere. It seems to me inexcusably negligent not to include Christ in the story, for in documenting the work of His Prophet we look to see the hand of God and understand how God achieves His purposes through very mortal and fallible people.

You cannot tell the history correctly, fully, of Christ’s work on the earth while leaving Christ out of the picture. It seems to me worse than telling the history of the American Revolution while slighting the role of George Washington. Leaving the role of God to the side while attempting to tell the story of the Restoration results in a thin caricature, which is what the editors have produced in their essays. For example, their flippant treatment of the fall of such great church leaders as Oliver Cowdery and the treachery of Orson Hyde and Thomas Marsh take amazingly poignant and instructive real life tragedies and make them appear as inexplicable personal vendettas. Instead of a rich, insightful history that joins all of the sources of knowledge and information available, the editors have produced a crippled outline that too often does not rise above the level of silly.

The editors could have done so much better. Hopefully, their faithful preservation work will rise far above this error and save the materials to be used by themselves and other historians who will not fear to include spiritual information and truths along with all of the other valuable information to record a full and insightful history of God’s marvelous interaction with man in recent centuries. It is a rich treasury of history worth telling. You cannot understand Joseph Smith and his work without looking through him to the real Author of that work who inspired and supported and sustained the prophet Joseph (and those who followed in the years afterward), Jesus Christ Himself.

Of Christ and Christmas Spirit

I find Charles Dickens’ famous Christmas Carol character, Ebenezer Scrooge, usually overly maligned. In the end his only significant fault was that he little appreciated, or enjoyed, what he had. He was a miser, a rich man who lived like a pauper.

Was he so different from you and me, we who possess untold riches, eternal riches, and enjoy so little of them? Oh that we could be visited by angels to stir us from our false poverty! How we would enrich ourselves and the lives of those around us!

It was Scrooge’s admirable nephew, Fred, who first tried to explain to his uncle the joy of Christmas. Do you recall Fred’s words?

There are many things from which I might have derived good by which I have not profited, I dare say. Christmas among the rest. But I am sure I have always thought of Christmastime, when it has come round—apart from the veneration due to its sacred name and origin, if anything belonging to it can be apart from that—as a good time; a kind, forgiving, charitable, pleasant time; the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut-up hearts freely, and to think of the people below them as if they really were fellow-passengers to the grave, and not some other race of creatures bound on other journeys. And therefore, uncle, though it has never put a scrap of gold or silver in my pocket, I believe that it has done me good and will do me good; and I say, God bless it!

Such were the words of nephew Fred, early in the eve before his uncle was to receive the visits of the Christmas spirits. Many await the visitation of Christmas spirits. It seems that each season we hear someone say, “I just can’t seem to get the Christmas spirit this year.”

I have long thought about the Christmas spirit. I may even say that I have given it some study. I have concluded that there is not one Christmas spirit today. I believe that there are at least five Christmas spirits abroad in the world. Although there is only one Christmas spirit that will bring lasting happiness, lasting joy, fortunately it is one that we can have always, anytime we wish, every Christmas, every day.

The first of these Christmas spirits is the HEDONISTIC spirit, the eat, drink, and be merry spirit, the indulging of physical pleasures, an excuse to cast aside restraint, to indulge the appetites and give them a loose reign. Under the influence of this spirit we invoke Christmas to justify things we might not usually do. But if the food is not right or not enough, the music poor, the entertainment inadequate, the money too short, then we might not feel that we have the Christmas spirit, this Christmas spirit. And there is always a price to pay for entertaining this Christmas spirit, a morning after, a bill that comes due, and a satisfaction that fades.

The second Christmas spirit is NOSTALGIA, some longing for the past. In its best form it is the use of tradition to focus our hearts and minds, to gather and strengthen family, to reinforce our worship. Too often, though, it is a sad, often heart rending, sometimes destructive effort to recapture a pleasant experience from the past, whether the pleasant experience really happened or not. From a benign, pleasant musing by the glowing fireside, this spirit uncontrolled can become a brutal dictator. There is almost no limit to the sacrifices it will demand of you and those around you to try to recreate a phantom memory. But the memory is never quite recreated, things are never quite the way we had remembered, and all too soon the favorite ornament is broken, the Christmas tree not quite right, the choir not as good as it was, the dress faded. The sacrifices made and the efforts to recreate the memory are lost but create darker memories of their own.

From nostalgia we come to the third spirit of Christmas, CELEBRATION. We have holidays in order to celebrate, and Christmas has become chief of them all. What would Christmas be without celebration? The Christmas celebrations can range from merriment and frolicking to enjoying the company of others, and on to momentous pageantry and festivity. Times of celebration can be times of great joy, great fun, and bring exhileration to the soul. But this Christmas spirit can be hard to capture. Celebrations can be hit or miss. The event might not come off as planned. An important person might be missing, a part forgotten, the weather might not cooperate, or things might get out of hand, people carried away. After the celebration, there is often a let down and the question, now what?

I believe that the fourth Christmas spirit is GIVING. Christmas giving can range from the mere exchange of gifts—an economic transaction more or less forced—all the way to the generous sharing of the soul in our love for others, rewarded by the joy of being in the service of God, expressing and experiencing the pure love of Christ. Gift giving has been a part of Christmas as long as I can remember or discover. The key here is the intent, the why the gift is being given. The gift is only as good as the why. But as good as the Spirit of Giving is, I believe that we still remain as Ebenezer Scrooge, living far below the enjoyment of the riches available to us if our Christmas rises no further. The spirit of gift giving is available to, and thankfully practiced by, people the world over, Christians or not. Genuine disciples of Christ can live a deeper experience.

Which brings me to the fifth spirit of Christmas, the one I believe to be greatest of all, that incorporates any and all the good of the other spirits, a spirit that “neither moth nor rust doth corrupt, and where thieves do not break through nor steal” (3 Nephi 12:20). This Christmas spirit you may always have each and every year—and every day—of your life. It is the spirit of WORSHIP.

By worship I have in mind the full rededication of our souls to the One perfect being who created the earth, who has guided His children throughout its history, who was humbly born into that world, who lived, died, and rose again so that we might have every good thing. Through this worship of Christ we become like Him, we do His works, and we receive His gifts: as the Savior prayed the night before He was crucified, that we “all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us.” (John 17:21) In that way we have it all, all that matters, and that is very much.

Of Fasting and Unity

The practice of the fast, particularly of Fast Sunday, among members of The Church of Jesus Christ of Latter-day Saints, is a feast of unity. Its chief effect is to reinforce the oneness of the saints. The mechanics of the fast are simple: refrain from food and drink for two consecutive meals, all the while emphasizing prayer and all that directs the heart and mind to God.

First of all, there is a oneness in the voluntary collectivity of the monthly fast. The whole membership of the Church, worldwide, is engaged in the fast together. They are further united in purpose, to bless and provide for the poor and needy while approaching spiritually to God.

The blessing of the poor and needy comes from the donation of the cost of the foregone meals. The entire amount of this donation goes directly to benefit those in need, not a penny used for administrative expenses (administrative costs are borne by the tithing donations of the members). Properly done, there is no cost to the donor, since he is merely offering the financial value of what he would have eaten, and yet there is significant direct and real benefit to the recipients of the donation.

Of even greater significance, though, is that through this fast spirituality increases. I do not refer to a spiritualism of familiar spirits, but rather to a spiritual communion of divinely revealed knowledge through the influence of the Holy Ghost. All observing this fast partake of the same Spirit and are tied together thereby. They increasingly become of one heart and one mind, the heart and mind of Christ. The saints thus know and understand one another. As the Apostle Paul wrote, "ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God" (Ephesians 2:19).

This spiritual growth is manifested in a spiritual feast joined in by all in a special Sunday worship service: the Fast and Testimony meeting. Here the saints share with each other spiritual insights and knowledge of the Savior and His work, revealed to them through the Holy Ghost. These testimonies are born of the Spirit of the Lord that unites the membership of Christ's church. Members give vocal expression to the testimonies obtained by the Spirit, and by that same Spirit these testimonies are received by those who hear. Speaker and listener are both edified and understand one another.

The unifying Spirit, access to which is facilitated by fasting, flows within us, wells up and flows out through the sharing of testimonies--the sharing of spiritual experience--and then is received by that Spirit and continues to flow and to grow within us. Hearts become knit together in mutual testimony of the risen Christ and His mission. This is the communion of the saints.