Owen Allred: Rules for Successfully Living Celestial or Plural Marriage

Owen A. Allred

By Owen Allred

In order to be successful in living the holy principal of celestial or plural marriage, there are certain rules and regulations that cannot be varied. Many of our people enter into this principle thinking that they know all about how to handle things, when in reality all they are doing is skimping along and doing what the wife or husband tells them to do, not thinking for themselves.

Let me set forth a few examples of rules that must be obeyed. The biggest problem in almost every family today involves finances, money that is earned in the family and how it is used, how it is distributed. Many times a man, thinking he is doing his wife a favor, tells her that he would like to have her handle the finances for the family. She considers this to be an honor to her. In some cases, a man has even promised his wife that no matter what happens, he will always allow her to handle the finances in the house or in the family. This is a very, very grievous mistake and is often the major reason for some unsuccessful marriages.

The minute a man turns over the finances to his wife and lets her handle the checking account, lets her keep track of the bookkeeping, he is lamed — lately putting her at the head of the family in that area. She has the say — so, she has the right to agree or disagree and say yes or no to any money that Is spent. Then when another wife comes into the family, she becomes subordinate to the wife who handles the finances. No woman should ever handle the finances in a celestial family. This must be solely the responsibility of the man, the head of the family. For no matter how hard a man tries to be just and fair, those who do not handle the finances will always believe that the wife who does handle the finances has priority over them. She uses the funds where she feels they are most needed, while the others have nothing to say about it.

Also, a man must never discuss private problems between him and a wife with another wife. You can even go farther and say that you should not discuss those private problems with anybody who has no right to know about those problems. Keep them to yourself.

A man must not discuss problems with another wife, unless both are involved, or unless all the wives are involved. If a problem is not the business of the other wives, do not take your problems to another wife. Just don’t do it. A man’s privacy with his wife is his business and her business. If a woman does not have enough confidence in her husband to know that he will be honest and true with her, regardless of where be is or whom he is with, then she will always be worried, unhappy and disagreeable.

Another rule to remember is that a wife should not tell her husband or her sister wife by her actions that she does not trust them. This is a very sad thing and causes unending problems. Each must be honest with the others.

Do not accuse another person of wrongdoing if you don’t know the true situation or do not wish to understand it. Ask, do not accuse. Do it in a manner of questioning, such as, “Wife, I don’t understand; is this what happened?” Don’t tell her that this ~ what happened, or, “I know you did!”

Another thing, don’t accuse a wife of not loving you, and a wife must never tell her husband that he doesn’t love her. To do so is immediately telling him that he is a liar and is just pretending to love her and his word is of no value. If love is not there, then do all you can to put it there.

If a husband doesn’t show his love to his wife, she should show him more love. If he does not return that love to her, then she should look for the causes and go to him in sweet patience, not accusing him. The minute she accuses, he feels obligated to come up with defenses, When the husband defends himself, that puts her in the wrong and him in the right, which creates a spirit of antagonism.

Another rule is that, a man cannot allow privileges to one wife that he does not allow to the other wives, without the other wives understanding it and giving their mutual consent. Don’t just give a wife privileges of any kind over and above others that you don’ t let the others know about, lest you create an atmosphere of priority again. Cooperate with all.

Show your wife or husband by word and action that you love them. By so doing, you bless them and the children, for children are happy and loving when they see love unfeigned in their parents.

Get the Spirit of God, the spirit of love in your family, and keep it, more than you would a precious jewel.

These rules should be followed in celestial marriage from beginning to end. Always remember that you can never live celestial marriage without the Spirit of God being with you. Make your. home a house of love and prayer. Remember that. Get the Spirit of God in your family and keep it there.

This is my advice and counsel.

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Excerpt: 1886 Priesthood Succession

The 1886 Revelation to John Taylor.

By Nathan & Robert R. Openshaw

1886 was a difficult year for the Church. 

A great number of Latter-day Saints were convicted of polygamy, and a great many of them, including Apostle Lorenzo Snow, were put in jail.  Some of the Saints who had previously fled to Canada found themselves no longer safe, as it now became against the law there as well.  Two thousand Mormon women involved in plural marriages protested the government's persecution against their husbands, but were largely ignored. Ironically, this was during the same year the statue of liberty was erected; however, it seemed that Mormons weren't entitled to such liberty, freedom and justice as the rest of the Americans were. Even Church President John Taylor had to go into hiding as there was a price on his head for his capture; and his picture (along with George Q. Cannons’) was featured on wanted posters throughout the territory. 

Despite being out of the public's eye, John Taylor still had an important role and mission to fulfill as God's prophet; and even though the United States and many of the Saints had forsaken him, the Lord was mindful of him, and he found refuge in the homes of a few trusted Saints.  John Taylor had faced persecution and death before at the hands of the mob that killed Joseph Smith, but as the Lord revealed to Wilford Woodruff half a decade before Taylor went into hiding, “I have preserved my servant John Taylor for a wise purpose in me.” This book tells the story of how he fulfilled that prophesy, of those who witnessed it, the evidences of what took place, and addresses the accusations since made against these events.

Lorin C. Woolley’s Account 

While the brethren were at the Carlisle residence [in Murray] in May or June of 1886, letters began to come to President John Taylor from such men as John Sharp1, Horace Eldredge, William Jennings, John T. Caine, Abraham Hatch, President Cluff and many other leading men from all over the Church, asking the leaders to do something, as the Gentiles were talking of confiscating their property in connection with the property of the Church. 

These letters not only came from those who were living in the Plural Marriage relation, but also from prominent men who were presiding in various offices of the Church who were not living in that relation. They all urged that something be done to satisfy the Gentiles so that their property would not be confiscated. 

George Q. Cannon, on his own initiative, selected a committee comprising of himself, Hyrum B. Clawson, Franklin S. Richards, John T. Caine and James Jack to get up a statement or Manifesto that would meet the objections urged by the brethren above named. They met from time to time to discuss the situation. From the White home, where President Taylor and companions stopped, after leaving the Carlisle home, they came out to Father's. George Q. Cannon would go and consult with the brethren of the committee, I taking him back and forth each day. [Some were insisting that the Church issue some kind of edict to be used in Congress, concerning the surrendering of Plural Marriage, and that if some policy were not adopted to relieve the strain the government would force the Church to surrender. Much was said in their deliberations for and against some edict or manifesto that had been prepared.] 

On September 26, 1886, George Q. Cannon, Hyrum B. Clawson, Franklin S. Richards, and others, met with President John Taylor at my father's residence at Centerville, Davis County, Utah, and presented a document for President Taylor's consideration. 

President John Taylor

I had just got back from a three days' trip, during most of which time I had been in the saddle, and being greatly fatigued, I had retired to rest. Between one and two o'clock P. M., Brother Bateman came and woke me up and asked me to be at my father's home where a Manifesto was to be discussed. I went there and found there were congregated Samuel Bateman, Charles H. Wilkins, L. John Nuttall, Charles Birrell, George Q. Cannon, Franklin S. Richards and Hyrum B. Clawson. 

We discussed the proposed Manifesto at length, but we were unable to become united in the discussion. Finally George Q. Cannon suggested that President Taylor take the matter up with the Lord and decide the same the next day. [President Taylor replied:  “Do you think that I would decide on such an important matter as that without taking it to the Lord and get His decision and final word on the matter?”]

Brothers Clawson and Richards, were taken back to Salt Lake. That evening I was called to act as guard during the first part of the night, notwithstanding the fact that I was greatly fatigued on account of the three days' trip I had just completed. 

[Two were usually selected each night, and they took turns standing guard to protect the President from trespass or approaching danger. Exceptional activity was exercised by the U.S. Federal Officers in their prosecutions of the Mormon people on account of their family relations in supposed violation of the Federal Laws.] 

The brethren retired to bed soon after nine o'clock. The sleeping rooms were inspected by the guard as was the custom. [Soon after our watch began, Charles H. Birrell reclined on a pallet and went to sleep. President Taylor had entered the south room to retire for the night.] President Taylor's room had no outside door. The windows were heavily screened.

Sometime after the brethren retired and while I was reading the Doctrine and Covenants, I was suddenly attracted to a light appearing under the door leading to President Taylor's room, and was at once startled to hear the voices of men talking there. There were three distinct voices. I was bewildered because it was my duty to keep people out of that room and evidently someone had entered without my knowing it. I made a hasty examination and found the door leading to the room bolted as usual. I then examined the outside of the house and found all the window screens intact. While examining the last window, and feeling greatly agitated, a voice spoke to me, saying, “Can't you feel the Spirit? Why should you worry?” 

At this I returned to my post and continued to hear the voices in the room. They were so audible that although I did not see the parties I could place their positions in the room from the sound of the voices. The three voices continued until about midnight, when one of them left, and the other two continued. One of them I recognized as President John Taylor's voice. I called Charles Birrell and we both sat up until eight o'clock the next morning. 

[The conversation was carried on all night between President Taylor and the visitor, and never discontinued until the day began to dawn – when it ceased and the light disappeared. ... My father came into the room where we were on watch ...]

When President Taylor came out of his room about eight o'clock of the morning of September 27, 1886, we could scarcely look at him on account of the brightness of his personage. [His countenance was very bright and could be seen for several hours after.] He stated, “Brethren, I have had a very pleasant conversation all night with Brother Joseph.”2 (Joseph Smith) I said, “Boss, who is the man that was there until midnight?” 

He asked, “What do you know about it, Lorin?” I told him all about my experience. He said, “Brother Lorin, that was your Lord.”

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Our Journey into Fundamentalism; Clinging to The Iron Rod and Taking the Spirit as Our Guide

Michael and Nichole Knight

By Michael and Nichole Knight

After serving many years in the LDS church, my wife and I decided to discover who held the priesthood position passed from John Taylor and Joseph Smith to John W. Woolley. 

To our surprise, after over two years of serious study and meeting with many LDS break-offs, we found very little records available to make the discovery of the presiding position objectively concrete. While sorting this out, and praying to know how new friends from different groups could get more united, and perhaps share their records, was brought to my mind’s eye mental images and information of a three prong plan that could restore order, power, and community to the priesthood.

Prior to this, I served a two-year LDS mission, as an Elder’s Quorum President, Young Men’s President, temple ordinance worker and was married in the temple to my incredible wife. I’d consistently made an effort to read and obey the word of God, as well as the church handbook. However, after helping a friend who was disaffected from the faith, I soon found the scriptures conflicting with the handbook. After much contemplation and prayer, the Spirit guided me to cling to the iron rod over the handbook. In 2020, I contacted my stake president with questions and a little later my membership was forcibly withdrawn.

Soon after, I attended the largest Christian university in the country, wondering if somehow my testimony that Joseph Smith was a prophet of God might be challenged by biblical scholars. However, I was not disappointed in Smith and the restoration. Instead, I found biblical scholars were merely catching up in most of their theology. Fortunately, taking such a close look at the bible opened my eyes to existent LDS revelations that are often ignored. One doctrine is that the universal/invisible church is distinct from the local/structured church; both are important, real and should be joined when possible.

D&C 10:56-67, 1929-1930

(67) “Behold, this is my doctrine—whosoever repenteth and cometh unto me, the same is my church.”

Mark 3:35

“‘Anyone who does God’s will is my brother and sister and mother.’”

Ensign, 1988, Robinson, Warring against the Saints of God

“individual orientation to the Church of the Lamb or to the great and abominable church is not by membership but by loyalty. . . so there are members of other churches who belong to the Lamb because of their loyalty to him and his life-style. Membership is based more on who has your heart than on who has your records.”

Even though my faith was bolstered, it was a hard time. I was excommunicated, my only brother recently committed suicide, I had a bad spine injury, and our marriage had it’s trials. We decided to fast and pray for direction, and afterwards felt to closely examine the original teachings of the church and examine Mormon Fundamentalism. I then learned of the 1886 revelation. My wife and I investigated different groups, and were prompted to join no group until they demonstrated they had followed scripture laws and could trace the leadership position of John W. Woolley to a current man (not to be compared with one-man-ism). This is where our journey has taken us, in part: the AUB, members of Centennial Park, to the Nourish Families organization, as well as Voices for Dignity, to well-known  FLDS members, to the Second Ward of the AUB, to the Fosters' beautiful sandstone homes, to the Roundy's farm, to the Righteous Branch, to the Laub Ranch, to the Kingdom of God group, with many faith-promoting, spiritual experiences.

After reviewing historical records and scripture laws of priesthood succession - it appeared we found someone who held the position John W. Woolley did - and not because he claimed it. However, we still felt the records could be far more comprehensive. The Spirit of God put in my heart to constantly ask people what was keeping them from being more united, as it seemed burned into my soul with love from our Father, our Abba. The first time I asked a group about being united, I was warned against being Mighty and Strong, and I said something like “what’s that?”, being a convert.

While on a trip to Adam-Ondi-Ahman and the Laub Ranch, we stopped in eastern Kansas City, MO (we later learned was the Independence area). In the morning, during prayer and pondering how different groups and independents might work together despite differences, a three prong-plan containing mental images conveying information came to my mind by inspiration. This went on for around an hour. It was so beautiful and restorative that my eyes leaked tears of joy as I lay silently in bed. I came to understand the priesthood wasn’t bound by group but by priesthood law, (which opened my realization that many groups may have decentralized, actionable Melchizedek priesthood) and that the Saints could restore order, power and community to the priesthood through voluntary effort (2zion.org). From Mexico to Alaska, Saints could share records, compile doctrines, have a safety network and get enjoined in all-things-life through an online platform. It’s my testimony that we don’t need to wait for One Mighty and Strong to keep the covenant of sacrifice made in the first endowment, to give all we must establish Zion.

Only a week later, near midnight on Easter Sunday, 2023, occurred a wonderful experience from the Lord. My wife was healed in a way I won’t recount and we came to a far better understanding of our Savior. Life has had a huge upward trend since that experience. It’s my testimony that He is real and living. In His name, Yeshua (Hebrew) Messiah, Amen.

Michael and Nichole can be reached here.

We can be reached at fundamentalistmag@gmail.com.

Excerpt: LDS Church Authority and New Plural Marriages, 1890 to 1904

LDS historian D. Michael Quinn

By D. Michael Quinn (1944-2021)

On 24 September 1890, President Wilford Woodruff issued his famous Manifesto which stated in part, ". . . and I deny that either forty or any other number of plural marriages have during the period [since June 1889] been solemnized in our temples or in any other place in the Territory," and concluded, "And I now publicly declare that my advice to the Latter day Saints is to refrain from contracting any marriage forbidden by the law of the land." 

The Church  owned Deseret Evening News editorialized on 30 September: "Anyone who calls the language of President Woodruff's declaration 'indefinite' must be either exceedingly dense or determined to find fault. It is so definite that its meaning cannot be mistaken by any one who understands simple English." On 3 October it added, "Nothing could be more direct and unambiguous than the language of President Woodruff, nor could anything be more authoritative."

A few days after this last editorial, the Church authorities presented this "unambiguous" document for a sustaining vote of the general conference. Yet during the next thirteen and a half years, members of the First Presidency individually or as a unit published twenty four denials that any new plural marriages were being performed. 

The climax of that series of little manifestoes was the "Second Manifesto" on plural marriage sustained by a vote of a general conference. President Joseph F. Smith's statement of 6 April 1904, read in part:

 

Inasmuch as there are numerous reports in circulation that plural marriages have been entered into contrary to the official declaration of President Woodruff, of September 24, 1890, commonly called the Manifesto . . . I, Joseph F. Smith, President of the Church of Jesus Christ of Latter day Saints, hereby affirm and declare that no such marriages have been solemnized with the sanction, consent or knowledge of the Church of Jesus Christ of Latter day Saints.

 

Several questions would quite naturally occur to the most casual reader of this cloud of public denials and clarifications of an "unambiguous" document. The complexity of the Manifesto of 1890 is indicated by the diversity of answers published since 1904.

 

What was the 1890 Manifesto? After the document's acceptance by the October general conference, the Salt Lake Herald (of which Apostle Heber J. Grant was publisher) editorialized that the anti Mormon Salt Lake Tribune "pretends the declaration is a revelation . . . although no one today has heard anyone except the lying sheet say it was a revelation."

The majority report of a U.S. Senate Committee declared in bold heading in 1906, "THE MANIFESTO IS A DECEPTION." The Manifesto was "a COVENANT WITH DEATH and an AGREEMENT WITH HELL," according to Lorin C. Woolley and his polygamist followers among the Latter day Saints from the 1930s onward. 

The Manifesto was "merely a tactical maneuver," according to historian Klaus J. Hansen, but to historians James B. Allen and Glen M. Leonard it "was not simply a political document." And bringing the discussion full circle to the sectarian newspaper battles of 1890, Apostle Joseph Fielding Smith did not specifically identify the Manifesto as a revelation in 1922, but affirmed that "the word of the Lord came to him [Wilford Woodruff] in a revelation suspending the practice of plural marriage," Apostle John A. Widtsoe wrote in 1940 that the Manifesto "was the product of revelation."

***

 

Who wrote the Manifesto? For most writers and commentators about the Manifesto, the answer to that question is so obvious that they find it unnecessary to go beyond identifying the document as Wilford Woodruff's Manifesto. However, when asked about the witness stand, a secretary in the First Presidency's office, George Reynolds, testified in 1904, "I assisted to write it," in collaboration with Charles W. Penrose and John R. Winder who "transcribed the notes and changed the language slightly to adapt it for publication." Moving far beyond that statement, John W. Woolley told his polygamist followers in the 1920s that "Judge Zane [a non Mormon] had as much to do with it [the Manifesto] as Wilford Woodruff except to sign it," and Lorin C. Woolley told Mormon Fundamentalist that Wilford Woodruff was not the author of the Manifesto but that it was actually written by Charles W. Penrose, Frank J. Cannon, and "John H. White, the butcher," revised by non Mormon federal officials, and that Woodruff merely signed it. Moreover, Woolley and his Fundamentalist followers have accused George Q. Cannon of pressuring Presidents Taylor and Woodruff to write a manifesto abandoning plural marriage, and at least one Fundamentalist called him "The Great Mormon Judas."

 

Were new plural marriages actually performed after the 1890 Manifesto? In 1907, the First Presidency announced, "When all the circumstances are weighed, the wonder is, not that there have been sporadic cases of plural marriage, but that such cases have been so few." In 1922, Church Historian Joseph Fielding Smith wrote that "some plural marriages had been entered into contrary to the announcement of President Woodruff, and also a statement made by President Lorenzo Snow." Assistant Church Historian B. H. Roberts wrote in the Church's centennial history that "the injunction of said Manifesto had not been strictly adhered to even by some high officials of the Church of Latter day Saints and people misled by them."

 

Who performed and entered into these new plural marriages from 1890 to 1904? "A few over zealous individuals" according to the First Presidency statement of 1907; "a few misguided members of the Church," according to the First Presidency statement of 1933; "devoted but misled members of the Church," according to Apostle John A. Widtsoe in 1951; "some high officials of the Church" according to B. H. Roberts's centennial history which later identified them as Apostles John W. Taylor and Matthias F. Cowley who were dropped from the Quorum of the Twelve in 1906 because they were out of harmony with the First Presidency concerning the Manifesto; "a few Church authorities," according to historians Allen and Leonard in 1976; some "diehards" according to historians Arrington and Bitton in 1979; "some who held the sealing power. The most prominent among those was John W. Taylor of the Twelve," according to the Secretary to the First Presidency in 1984.

 

***

 

How many new plural marriages were performed between 1890 and 1904? The anti Mormon Salt Lake Tribune estimated in 1910 that there were "about two thousand," which echoed by the schismatic Mormon Fundamentalists forty years later. On the other hand, until recently, the official and semiofficial publications of the Church simply rephrased the First Presidency 1907 statement that there were "few" new plural marriage from 1890 to 1904, Historians Arrington and Bitton increased that estimate in 1983 by lawyer historian Kenneth L. Cannon II of an annual statistical chart of 150 polygamous marriages from 1890 to 1904 apparently caused a dramatic shift in the official presentation of numbers. In 1984, "a comparatively large number of polygamous marriages had been performed after the Manifesto."

 

And finally, to what extent were new plural marriages performed from 1890 to 1904 with Church authority? Aside from denials of the First Presidency already cited, the Deseret Evening News editorialized in 1911, "There is absolutely no truth in the allegation that plural marriages have been entered into with [the] sanction of the Church since the manifesto." Apostle John A. Widtsoe wrote in 1936, "Since that day [6 October 1890] no plural marriage has been performed with the sanction or

authority of the Church," BYU historian Gustive O. Larson wrote in 1958 that "While Presidents Woodruff, Snow, and Smith maintained monogamous integrity of the Church, plural marriages were being performed secretly by two members of the Apostles' Quorum," Counselor Stephen L Richards wrote in 1961, "Since that time [1890], entering into plural marriage has been construed to be an offense against the laws of the Church," Apostle Gordon B. Hinckley wrote in 1969, "Since that time [September 1890] the Church has neither practiced nor sanctioned such marriage," Apostle Mark E.

Petersen wrote in 1974 that "the Manifesto put an end to all legal plural marriages," historians Allen and Leonard wrote in 1976 that the performance of new plural marriages outside of Utah from 1890 to 1904 "was without official sanction from the First Presidency," and historians Arrington and Bitton reaffirmed in 1979 that these plural marriages were "without the sanction of church authority." 

Significantly, the schismatic Mormon polygamists accept at face value all of these statements, and use them in connection with evidence of the performance of new plural marriages after 1890 as an argument justifying the continued performance of polygamy to the present:

 

By this action of President John Taylor [in 1886], which it must be assumed was taken in accordance with instructions from the Lord, additional machinery for the continuance of the Celestial order of marriage was set up....It had been entered into by members of the Priesthood wholly apart and independent of the Church... It was under this authority conferred under the hands of John Taylor that Anthony W. Ivins exercised the sealing powers in Mexico, after the Church adopted the Manifesto. It was by this authority that John Henry Smith, John W. Taylor, Abraham Owen Woodruff and others joined people in the Patriarchal order of marriage after the issuance of the Manifesto; and it was by the same authority that Abraham H. Cannon, a member of the quorum of the Twelve, entered into Plural marriage, after the Manifesto. The Church neither approved nor disapproved these several actions.

 

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Opinion: Using the 1830 Edition of the Book of Mormon - A call to originalism

An 1830 Edition of the Book of Mormon with line numbers added.

By Chadwick LaVerl Hyde

What body of writings distinguishes fundamentalist Mormons from members of the mainstream LDS Church? 

The Journal of Discourses. 

No single other compendium has done more to edify and set right all the subsequent changes that have crept into the LDS church. From the changes that were caused by bureaucracy that overtook the church after the Mann Act era of the 1880s during the push for statehood that brought so many alterations to church practice, doctrine, covenants, garments and ceremonies from the 1890s through the 1930s. The beauty of the Journal of Discourses are their flowing style. They teach principles so very well in the stylistic wording and paragraphs they use. In fact, the idea of cutting the journal of discourses up into schizophrenic verses and offering pedants and erstwhile erudites the leeway to contend and quibble away doctrinal truths with philosophical debates is pointless.

Sadly the first book of our faith in this dispensation (the Book of Mormon) flowed once with the same stylistic words and paragraphs for decades before being carved up and dissected into new chapters and verses. This bled the scriptures dry of most of their power, force and vigor. It took real stories and real gospel living and interconnected doctrine and history and turned it into trivial mantras which made it become irrelevant and dry. The Journal of Discourses conference talks followed the original 1830 edition of Book of Mormon in style, force and effect during the waning years of the 1800s because they had no artificial verses and additional chapters.

So why place verses in our sacred works? One would hear “our fellow Christians, Catholics and Protestants do so!” This is not a reason, it is assimilation. They may say, “highly educated men made it easier to understand by re-chaptering the Book and splitting the paragraphs up into verses.” This isn’t a reason - this is the problem. It is not easier to understand, it is rife with false assumptions and bad doctrinal debates.

I would like to issue a challenge to all... Read the Book of Mormon 1830 Edition with its original chapters - and thought-provoking paragraphs - with a prayerful heart and ask yourselves this question. Do I understand the book more clearly and is it more precious to me than with constrictive verses and syntax shackles that were added? You may conclude that the Book of Mormon rings truer in your ears and affects your heart and your life more poignantly. It certainly does for me. It is Joseph’s Book of Mormon.

But I can already hear the cries, “Chad! How will we reference our way through the Book of Mormon when we study it with others?” 

What if a replica 1830 Edition of the Book of Mormon existed with crisp black numbers down the inside right margin. Might it effectively allow anyone, anywhere, to quickly reference any passage in the book (far more quickly than the current method)? How many of us have asked “what page are you on?” Well it’s this easy. Do you want to know where Nephi’s profession of faith to Lehi regarding going back to Jerusalem is? It would always be page 9, line 40. 

Let the mainstream LDS treat the scriptures like a Supreme Court bench brief - we can have our doctrine pure and our scriptures free of such worldly fetters. It’s the writing that matters - not the verses! Our religion was taken by officious pretenders and strangled into an incomprehensible mishmash of verse and chapter. Let’s return to the basics. The original Old and New Testaments were never written in the legalist constraints of verses. We do not need such things.

You can reach Chadwick at fundamentalistmag@gmail.com.

You can purchase an 1830 Edition of the Book of Mormon here.

'Growing Up' - A testimony of the Book of Mormon

Mormon Bids Farewell to a Once Great Nation, by Arnold Friberg

By David Patrick

What do ten-year-old boys know anyway?

Now, this story starts with an old man who was told by a very old and very Holy Ghost to bury a sacred treasure.  The treasure was given to the old man by his brother, because he knew the old man would keep it safe no matter what. You see, their country was going through a tough time. In fact, the time they lived in was one of the worst ever here on the American continent.

One day, shortly after the old man buried the treasure, he came upon a ten-year-old boy.  He knew there was something special about this boy, so he watched him. He considered his character. The boy was hard-working and studious. He was a fast learner. And he wasn't wild – like most young boys. Instead, this boy was calm. He had sound reasoning. The old man thought, "This boy is good inside and out! Yes! He will do!"

So the old man approached the boy and said, "When you are twenty and four years old…remember the things that ye have observed concerning this people…and go the land Antum, unto a hill which shall be called Shim…I have deposited unto the Lord all the sacred engravings concerning this people. Ye shall take the plates of Nephi unto yourself, and the remainder shall ye leave in the place where they are: and ye shall engrave on the plates of Nephi all the things that ye have observed concerning this people."

The old man, whose name was Ammaron, left a deep impression on the boy. The boy promised to do as Ammaron said. And the boy was committed to keeping his promise. But a lot can happen in fourteen years.

The next year, at age eleven, the boy traveled south with his father to a large and busy city. There were huge numbers of buildings and so many people he couldn't count them. And a war had started. Such a lot of change for a young boy. Luckily, the war ended that same year.

Except four years later, wicked men began to war again. This made the boy sad, but not as sad as what happened next. Because the people were so wicked, the three Disciples of Jesus Christ (who were heroes of the faith) left the great city. The great Holy Ghost did not come to anyone anymore either. The work of miracles and healings stopped in one day.

The boy was fifteen now. He was growing up, but he remembered Ammoron's words. He had continued to study hard. He knew the beloved disciples and their works. One day, after the Disciples were gone, he wondered what would happen to him. He was surprised and honored when he got a visit from the greatest teacher to ever live. He met Jesus the Messiah face to face. He became a witness of the goodness of Jesus.

The boy wanted to share the goodness of Jesus with the people. However, the people were entrenched in such dark ways that the boy was forbidden to open his mouth and preach. He couldn't tell his people the good news about their Savior.

By age sixteen, the boy had grown to the size of a mighty man.  And his spiritual and mental abilities were considerable as well. The people, who were called Nephites, recognized this and chose him to lead all their armies. They were hopeful he could help them crush the Lamanites, who were their enemies. Oh, the battles were bloody. They fought for years. When the boy was nineteen, his army of forty-two thousand defeated an enemy of forty-four thousand. This awoke something in his people, and the young man's heart began to rejoice that the Nephites were seeing the error of forsaking their faith in the Lord.  But his joy was dashed. The people would not repent. 

In this portrait of General Mormon, Friberg has depicted an older Mormon,
during his second campaign as the supreme commander
of the doomed Nephite forces.

Years of fighting became decades of battles. This young man turned middle age as he continued to lead the armies through his thirties and forties. Despite the terrible battles and being driven to and fro upon the land, the man kept his promise to Ammoron. He went to the hill Shim, took the plates of Nephi, and made a record.  

He wrote of the decline of his nation. He told of the wars, the wickedness, and that there was no good to be found. Yet there was more he would record in coming years. 

At age forty-nine, Jesus told the mighty man to open his mouth and preach. He was to cry repentance and baptism to the people. Finally, he would be able to tell them about the goodness of Jesus and that He would save them if they would turn their hearts to Him. The people, however, didn't listen. They squandered their chance to be spared.

Within a few years, they invaded the Lamanites. This sealed their fate, as the Lord had decreed they should not attack their enemies - only defend their wives, children, and land. The Lord told the man, "There never had been so great wickedness among all the children of Lehi, nor even among all the house of Israel."

At age fifty-seven, the boy was now a prophet of God. He was inspired to go again to the hill Shim and pick up all the records of Ammoron and take them with him. Just before age 70, this humble prophet writes for us a short version of these perilous and Godless times as a warning. His record and words to us are amplified, 

"I SPEAK UNTO THEIR SEED, AND ALSO TO THE GENTILES WHO HAVE CARE FOR THE HOUSE OF ISRAEL...NOW THESE THINGS ARE WRITTEN...AND THEY ARE TO BE HID UP UNTO THE LORD THAT THEY MAY COME FORTH IN HIS OWN DUE TIME…BEHOLD, THEY SHALL GO UNTO THE UNBELIEVING OF THE JEWS; AND FOR HIS INTENT SHALL THEY GO—THAT THEY MAY BE PERSUADED THAT JESUS IS THE CHRIST."

In his old age, the great boy general finally gathered all his Nephite people to the land Cumorah - to the very hill Cumorah - like the Jaredites a millennia before, for the final battle. He presented his final two acts as a sacrifice sealed with his blood.  First, he hid away the nation's most sacred treasures in the hill Cumorah. Then he gave battle one last time. His soul was in agony over the loss of 230,000 Nephite men, women, and children. Only twenty-four remained, among them a beloved and righteous son. The prophet gave his son a short record of his people to finish and to hide away. This record would come forth in due time by way of the Gentile.

This 10-year-old boy kept an oath with an old man. He bravely put on the armor of man and God. As a scholar he wrote the vast story of his civilization's spiritual rise and utter destruction. This prophet speaks from hard and bloody days of the blessed goodness of Jesus and his ways. He was a righteous man, and he was a wise man. A book was named after him. It is The Book of Mormon.

David Patrick is a big fan of the Book of Mormon. He believes more people would believe in Jesus if they would only read and follow the saving principles in this one book. He believes it’s a book that changes lives for good. David can be reached for further discussion at david.patrick@latterdayzion.org.

You can reach us at fundamentalistmag@gmail.com.

Journal of Discourses, Vol. 1: 'Salvation'

President Brigham Young

By Brigham Young

A Discourse by President Brigham Young, Delivered in the Tabernacle, Great Salt Lake City, January 16, 1853

"The plan of salvation, or, in other words, the redemption of fallen beings, is a subject that should occupy the attention of all intelligence that pertains to fallen beings."

I do not like the term fallen beings, but I will say, subjected intelligence, which term suits me better—subjected to law, order, rule, and government. All intelligences are deeply engaged in this grand object; not, however, having a correct understanding of the true principle thereof, they wander to and fro, some to the right, and some to the left. There is not a person in this world, who is endowed with a common share of intellect, but is laboring with all his power for salvation. Men vary in their efforts to obtain that object, still their individual conclusions are, that they will ultimately secure it. The merchant, for instance, seeks with unwearied diligence, by night and by day, facing misfortunes with a determined and persevering resistance, enduring losses by sea and by land, with an unshaken patience, to amass a sufficient amount of wealth to enable him to settle calmly down in the midst of plenty in some opulent city, walk in the higher classes of society, and perchance receive a worldly title, or worldly honor, and enjoy  a freedom from all anxiety of business, and constraint by poverty, throughout the remainder of his life. He then supposes he has obtained salvation.

Descend from the busy, wealth-seeking middle classes, to the humbler grade of society, and follow them in their various occupations and pursuits, and each one of them is seeking earnestly that which he imagines to be salvation. The poor, ragged, trembling mendicant, who is forced by hunger and cold to drag his feeble body from under some temporary shelter, to seek a bit of bread, or a coin from his more fortunate fellow mortal, if he can only obtain a few crusts of bread to satisfy the hunger-worm that gnaws his vitals, and a few coppers to pay his lodgings, he has attained to the summit of his expectations, to what he sought for salvation, and he is comparatively happy, but his happiness vanishes with the shades of night, and his misery comes with the morning light. From the matchmaker up to the tradesman, all have an end in view, which they suppose will bring to them salvation. King, courtier, commanders, officers, and common soldiers, the commodore, and sailor before the mast, the fair-skinned Christian, and the dark-skinned savage, all, in their respective grades and spheres of action, have a certain point in view, which, if they can obtain, they suppose will put them in possession of salvation.

The Latter-day Saint, who is far from the bosom of the Church, whose home is in distant climes, sighs, and earnestly prays each day of his life for the Lord to open his way, that he may mingle with his brethren in Zion, for he supposes that his happiness would then be complete, but in this his expectations will be in a measure vain, for happiness that is real and lasting in its nature cannot be enjoyed by mortals, for it is altogether out of keeping with this transitory state.

If a man's capacity be limited to the things of this world, if he reach no further than he can see with his eyes, feel with his hands, and understand with the ability of the natural man, still he is as earnestly engaged in securing his salvation, as others are, who possess a superior intellect, and are also pursuing the path of salvation, in their estimation, though it result in nothing more than a good name, or the honors of this world. Each, according to his capacity—to the natural organization of the human system, which is liable to be operated upon by the circumstances and influences by which it is surrounded, is as eager to obtain that which he supposes is salvation, as I am to obtain salvation in the Eternal world. The object of a true salvation, correctly and minutely understood, changes the course of mankind.

Persons who are taught by their teachers, friends, and acquaintances, are traditionated, from their youth up, into the belief that there is no God, or intelligent beings, other than those that they see with the natural eye, or naturally comprehend; that there is no hereafter; that at death, all life and intelligence are annihilated. Such persons are as firm in their belief, and  as strenuous in argument, in support of those doctrines, as others are in the belief of the existence of an Eternal God. The early customs and teachings of parents and friends, to a greater or less degree, influence the minds of children, but when they are disposed to inquire at the hands of Him who has eternal intelligence to impart to them, when their understandings are enlarged, when their minds are enlightened by the Spirit of truth, so that they can see things that are unseen by the natural eye, they may then be corrected in their doctrine and belief, and in their manner of life, but not until then.

How difficult it is to teach the natural man, who comprehends nothing more than that which he sees with the natural eye! How hard it is for him to believe! How difficult would be the task to make the philosopher, who, for many years, has argued himself into the belief that his spirit is no more after his body sleeps in the grave, believe that his intelligence came from eternity, and is as eternal, in its nature, as the elements, or as the Gods. Such doctrine by him would be considered vanity and foolishness, it would be entirely beyond his comprehension. It is difficult, indeed, to remove an opinion or belief into which he has argued himself from the mind of the natural man. Talk to him about angels, heavens, God, immortality, and eternal lives, and it is like sounding brass, or a tinkling cymbal to his ears; it has no music to him; there is nothing in it that charms his senses, soothes his feelings, attracts his attention, or engages his affections, in the least; to him it is all vanity. To say that the human family are not seeking salvation, is contrary to my experience, and to the experience of every other person with whom I have any acquaintance. They are all for salvation, some in one way, and some in another; but all is darkness and confusion. If the Lord does not speak from heaven, and touch the eyes of their understanding by His Spirit, who can instruct or guide them to good? Who can give them words of eternal life? It is not in the power of man to do it; but when the Lord gives His Spirit to a person, or to a people, they can then hear, believe, and be instructed. An Elder of Israel may preach the principles of the Gospel, from first to last, as they were taught to him, to a congregation ignorant of them; but if he does not do it under the influence of the Spirit of the Lord, he cannot enlighten that congregation on those principles, it is impossible. Job said that, "There is a spirit in man, and the inspiration of the Almighty giveth them understanding." Unless we enjoy that understanding in this probation, we cannot grow or increase, we cannot be made acquainted with the principles of truth and righteousness so as to become exalted. Admit that the Spirit of the Lord should give us understanding, what would it prove to us? It would prove to me, at least, and what I may safely say to this congregation, that Zion is here. Whenever we are disposed to give ourselves perfectly to righteousness, to yield all the powers and faculties of the soul (which is the spirit and the body, and it is there where righteousness dwells); when we are swallowed up in the will of Him who has called us; when we enjoy the peace and the smiles of our Father in Heaven, the things of His Spirit, and all the blessings we are capacitated to receive and improve upon, then are we in Zion, that is Zion. What will produce the opposite? Hearkening and giving way to evil, nothing else will.

If a community of people are perfectly devoted to the cause of righteousness, truth, light, virtue, and every principle and attribute of the holy Gospel, we may say of that people, as the ancient Apostle said to his brethren, "Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates;" there is a throne for the Lord Almighty to sit and reign upon, there is a resting place for the Holy Ghost, there is a habitation of the Father and the Son. We are the temples of God, but when we are overcome of evil by yielding to temptation, we deprive ourselves of the privilege of the Father, the Son, and the Holy Ghost, taking up their abode and dwelling with us. We are the people, by our calling and profession, and ought to be by our daily works, of whom it should be truly said, "Ye are the temples of our God." Let me ask, what is there to prevent any person in this congregation from being so blessed, and becoming a holy temple fit for the indwelling of the Holy Ghost? Has any being in heaven or on earth done aught to prevent you from becoming so blessed? No, but why the people are not so privileged I will leave you to judge. I would to God that every soul who professes to be a Latter-day Saint was of that character, a holy temple for the indwelling of the Father, the Son, and the Holy Ghost, but it is not so. Is there any individual within the sound of my voice today, that has received the Holy Ghost through the principles of the Gospel, and at the same time has not received a love for them? I will answer that question. Wait and see who it is that falls out by the way; who it is in whom the seed of truth has been sown, but has not taken root; and then you will know the individuals who have received the truth, but have never received a love of it—they do not love it for itself. What a delightful aspect would this community present if all men and women, old and young, were disposed to leave off their own sins and follies, and overlook those of their neighbors; if they would cease watching their neighbors for iniquity, and watch that they themselves might be free from it! If they were trying with all their powers to sanctify the Lord in their hearts, and would prove, by their actions, that they had received the truth and the love of it! If all individuals would watch themselves, that they do not speak against the Father, the Son, the Holy Ghost, nor in short against any being in heaven or on earth. Strange as this may appear, there have been men in this Church that have done it, and probably will be again! If this people would be careful not to do anything to displease the spirits of those who have lived on the earth, and have been justified, and have gone to rest, and would so conduct themselves, that no reasonable being upon the face of the earth could find fault with them, what kind of society should we have? Why every man's mouth would be filled with blessings, every man's hand would be put forth to do good, and every woman and child in all their intercourse would be praising God, and blessing each other. Would not Zion be here? It would. What hinders you from doing this? What is the Lord or the people doing to cause this one and that one to commit sin with a high hand, in secret and in the open streets?

If Elders of Israel use language which is not proper for the lips of a Saint, such Elders are under condemnation, and the wrath of God abides upon them, those who do it have not the love of truth in their hearts, they do not love and honor the truth because it is the truth, but because it is powerful, and they wish to join with the strongest party. Do they love light because it is light? Virtue because it is virtue? Righteousness because it is righteousness? No. But these principles are almighty in their influence, and like the tornado in the forest, they sweep all before them, no argument can weigh against them, all the philosophy, knowledge, and wisdom of men may be set in array against them, but they are like chaff before a mighty wind, or like the morning dew before the sun in its strength such Elders embrace truth because it is all-powerful. When a man of God preaches the principles of the Gospel, all things give way before it, and some embrace it because it is so mighty. But by and by those characters will fall out by the way, because the soil has not depth to nourish the seeds of truth. They receive it, but not the love of it; it dies, and they turn away. If every person who has embraced the Gospel would love it as he loves his life, would not society wear a different aspect from that of the present?

I do not intend to enter into a detailed account of the acts of the people, they are themselves acquainted with them; people know how they themselves talk, and how their neighbors talk; how husband and wife agree in their own houses, and with their neighbors; and how parents and children dwell together. I need not tell these things, but if every heart were set upon doing right, we then should have Zion here. I will give you my reason for thinking so. It is because I have had it with me ever since I was baptized into this kingdom. I have not been without it from that day to this. I have, therefore, a good reason for the assertion I have made. I live and walk in Zion every day, and so do thousands of others in this Church and kingdom, they carry Zion with them, they have one of their own, and it is increasing, growing, and spreading continually. Suppose it spreads from heart to heart, from neighborhood to neighborhood, from city to city, and from nation to nation, how long would it be before the earth would become revolutionized, and the wheat gathered from among the tares? The wheat and tares, however, must grow together until harvest. I am not, there fore, disposed to separate them yet, for if we pluck up the tares before the harvest, we may destroy some of the good seed, therefore let them grow together, and by and by the harvest will come.

There is another thing, brethren, which I wish you to keep constantly before your minds, that is with regard to your travels in life. You have read, in the Scriptures, that the children of men will be judged according to their works, whether they be good or bad. If a man's days be filled up with good works, he will be rewarded accordingly. On the other hand, if his days be filled up with evil actions, he will receive according to those acts. This proves that we are in a state of exaltation, it proves that we can add to our knowledge, wisdom, and strength, and that we can add power to every attribute that God has given us. When will the people realize that this is the period of time in which they should commence to lay the foundation of their exaltation for time and eternity, that this is the time to conceive, and bring forth from the heart fruit to the honor and glory of God, as Jesus did—grow as he did from the child, become perfect, and be prepared to be raised to salvation? You will find that this probation is the place to increase upon every little we receive, for the Lord gives line upon line to the children of men. When He reveals the plan of salvation, then is the time to fill up our days with good works. Let us fill up our days with usefulness, do good to each other, and cease from all evil. Let every evil person forsake his wickedness. If he be wicked in his words, or in his dealings, let him forsake those practices, and pursue a course of righteousness. Let every man and woman do this, and peace and joy will be the result.

A few words more upon the subject of the eternal existence of the soul. It is hard for mankind to comprehend  that principle. The philosophers of the world will concede that the elements of which you and I are composed are eternal, yet they believe that there was a time when there was no God. They cannot comprehend how it is that God can be eternal. Let me ask this congregation, Can you realize the eternity of your own existence? Can you realize that the intelligence which you receive is eternal? I can comprehend this, just as well as I can that I am now in possession of it. It is as easy for me to comprehend that it will exist eternally, as that anything else will. I wish to impress upon your minds the reality that when the body which is organized for intelligence to dwell in, dies, and returns to its mother earth, all the feelings, sensibilities, faculties, and powers of the spirit are still alive, they never die, but in the absence of the body are more acute. They are organized for an eternal existence. If this congregation could comprehend that the intelligence that is in them is eternal in its nature and existence; if they could realize that when Saints pass through the veil, they are not dead, but have been laying the foundation in these tabernacles for exaltation, laying the foundation to become Gods, even the sons of God, and for crowns which they will yet receive—they would receive the truth in the love of it, live by it, and continue in it, until they receive all knowledge and wisdom, until they grow into eternity, and have the veil taken from before their eyes, to behold the handiworks of God among all people, His goings forth among the nations of the earth, and to discover the rule and law by which He governs. Then could they say of a truth, We acknowledge the hand of God in all things, all is right, Zion is here, in our own possession.

I have thus summed up, in a broken manner, that which I desired to speak. We are not able to comprehend all things, but we can continue to learn and grow, until all will be perfectly clear to our minds, which is a great privilege to enjoy—the blessing of an eternal increase. And the man or woman who lives worthily is now in a state of salvation.

Now, brethren, love the truth, and put a stop to every species of folly. How many there are who come to me to find fault with, and enter complaints against, their brethren, for some trifling thing, when I can see, in a moment, that they have received no intentional injury! They have no compassion on their brethren, but, having passed their judgment, insist that the criminal shall be punished. And why? Because he does not exactly come up to their standard of right and wrong! They feel to measure him by the "Iron Bedstead principle" —"if you are too  long, you must be cut off; if too short, you must be stretched." Now this is the height of folly. I find that I have enough to do to watch myself. It is as much as I can do to get right, deal right, and act right. If we all should do this, there would be no difficulty, but in every man's mouth would be "May the Lord bless you." I feel happy, as I always told you. Brother Kimball has known me thirty years, twenty one of which I have been in this Church; others have known me twenty years; and there are some here who knew me in England; I had Zion with me then, and I brought it with me to America again, and I now appeal to every man and woman if I have not had Zion with me from first entering into the Church, to the present time! Light cleaves to light, and truth to truth. May God bless you. Amen.

- Brigham Young

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Ogden Kraut: 'The Church and the Gospel'

Ogden Kraut (1927-2002)

By Ogden Kraut, courtesy of Kevin Kraut

Latter-day Saint doctrines, principles, and ordinances have a unique and important history. Without studying and understanding them, it is impossible to know God’s will for man, for He said, “It is impossible for a man to be saved in ignorance.” (D&C 131:6) And the Prophet Joseph Smith explained:

...the things of God are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out. Thy mind, O man! if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss, and the broad expanse of eternity- (TPJS, p. 137)

I advise all to go on to perfection, and search deeper and deeper into the mysteries of Godliness. A man can do nothing for himself unless God direct him in the right way; and the Priesthood is for that purpose. (TPJS, p. 364)

But this search to understand the mysteries is long and challenging. There have always been confusion, discord and contradictions among those trying to interpret the Gospel. Even Christ occasionally said things that seemed to be contradictory and mysterious-all the more reason for our extensive study of the background, history and meaning of these Gospel doctrines and principles.

The Prophet Joseph described the best method to use in learning these saving and exalting principles:

When you climb up a ladder, you must begin at the bottom, and ascend step by step, until you arrive at the top; and so it is with the principles of the Gospel-you must begin with the first, and go on until you learn all the principles of exaltation. But it will be a great while after you have passed through the veil before you will have learned them. It is not all to be comprehended in this world; it will be a great work to learn our salvation and exaltation even beyond the grave. (TPJS, p. 348)

It is much more vital for us to advance from the milk to the meat of the Gospel than it is to advance from elementary school to high school and college. As the Inspired Translation of the Bible says, “Therefore, NOT leaving the principles of the doctrine of Christ, let us go on unto perfection. . . .” (Heb. 6:1, I.T.) The meat of the Gospel adds to the milk; it is not a substitute for the basic principles. However, most Saints are not desirous or even capable of receiving greater light and knowledge, and are content to stay with the milk. Even the Book of Mormon had to be written with the lesser portion of the word in order to be understood by the average reader:

And now. there cannot be written in this book even a hundredth part of the things which Jesus did truly teach unto the people;

But behold the plates of Nephi do contain the most part of the things which he taught the people.

And these things have I written, which are a lesser part of the things which he taught the people; and I have written them to the intent that they may be brought again unto this people, from the Gentiles, according to the words which Jesus hath spoken.

And when they shall have received this, which is expedient that they should have first, to try their faith, and if it shall so be that they shall believe these things then shall the greater things be made manifest unto them.

And if it so be that they will not believe these things, then shall the greater things be withheld from them, unto their condemnation.

Behold, I was about to write them, all which were engraven upon the plates of Nephi, but the Lord forbade it, saying: I will try the faith of my people. (3 Nephi 26:6-11)

Joseph Smith could not tell even his close associates all that God had revealed to him:

I heard him <Joseph Smith> say at one time when he was preaching (turning to those that sat behind him), “If I should reveal to these, my Brethren, who now seem to be my bosom friends, what God has revealed to me, they would be the first to seek my life.” And it was so. (Nancy Tracy Autobiography, BYU transcript, p. 25)

Only when people make the extra effort to learn the greater principles of the Gospel, do they begin to realize the tremendous value of them. Eventually they can gain a testimony of these truths which is of more value than life itself. John the Revelator wrote about Saints who considered the Gospel worth dying for:

And they overcame him <Satan> by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. (Rev. 12:11)

Many thousands have endured torture, pain and death at the hands of those who opposed the Gospel. The Savior also explains how valuable the Gospel should be to us:

...the kingdom of heaven is like unto a merchant man, seeking goodly pearls: who, when he had found one pearl of great price, went and sold all that he had, and bought it. (Matt. 13:45-46)

If men have paid such a great price for the Gospel in the past, shouldn’t we be willing to do the same? If we expect a similar reward, we should pay the same price. The Prophet Joseph comments:

Reflect for a moment, brethren, and enquire, whether you would consider yourselves worthy a seat at the marriage feast with Paul and others like him, if you had been unfaithful? (TPJS, p. 64)

The Saints generally have failed to understand the importance of the Gospel restoration-either for themselves or for the great work that will result from it. As George Q. Cannon explained in 1882-

The Lord, through the Prophet Joseph Smith, in early revelations, told to the church: You are laying the foundation of a great work; how great you know not. And the same words are just as applicable to us today, notwithstanding the growth of the work up to the present time. We with the light we now possess even, cannot conceive of its greatness. It has not entered into our hearts, neither are we capable of conceiving of it. (JD 23:277-278)

Brigham Young warned the Saints in 1859 against placing too much importance on wealth and riches, rather than on the principles of the Gospel:

It also appears to me that very many of the Latter-day Saints are as far from good wholesome ideas and principles, touching their heavenly privileges, as the east is from the west. They covet the riches of this world, craving to serve themselves-to satisfy the sordid disposition within them. Had they the sense of an angel, and were they in possession of mountains of gold, heaped up higher and deeper, broader and longer, than these mountains on the east and west of us, they would say, “That vast amount of gold is as nothing when compared with the privilege of even living in this day and age of the world, when the Gospel is preached.” (JD 7:173)

Each of us should ask ourselves-are we more concerned about gold or the Gospel? temporal wealth or eternal exaltation? Hopefully the decision has been or will be made to more fully appreciate and learn Gospel doctrines and principles -to value the privilege of living at a time when the fullness of the Gospel is on the earth and available to the Saints of God.

Since some readers may feel hesitant in “delving into the mysteries”, let’s begin with a brief study of our responsibility in this area.

KEYS OF THE MYSTERIES

Learning the Gospel is not a simple task because it is coupled with serious contemplation and study, followed with the responsibility to live what we learn. We may learn a great deal from books and some from hearing inspired teachers, but we should not overlook another important source: personal inspiration. The more we study and delve into the Gospel, the deeper we enter into what are termed the mysteries. But according to Joseph Smith, this is our calling:

We are called to hold the keys of the mysteries of those things that have been kept hid from the foundations of the world until now. Some have tasted a little of these things, many of which are to be poured down from heaven upon the heads of babes; yea, upon the weak, obscure and despised ones of the earth. (TPJS, p. 137)

It was in the early days of the Church that Joseph Smith gave such restrictions to the missionaries:

Oh, ye elders of Israel, hearken to my voice; and when you are sent into the world to preach, tell those things you are sent to tell; preach and cry aloud, “Repent ye, for the kingdom of heaven is at hand; repent and believe the Gospel.” Declare the first principles, and let mysteries alone, lest ye be overthrown. Never meddle with the visions of beasts and subjects you do not understand. (TPJS, p. 292)

Certainly it is not wise to declare the mysteries of the Gospel to non-members of the Church.

Christ taught thousands of people the beautiful beatitudes, but when He taught them some of the mysteries of the kingdom, they sought to take His life. Joseph Smith reflected that Jesus “had to restrain His feelings many times for the safety of Himself and His followers, and had to conceal the righteous purposes of His heart in relation to many things pertaining to His Father’s Kingdom.” (TPJS, p. 392) It was the discussion of these hidden secrets or mysteries (not the first principles of the Gospel) that caused the wrath of the Jewish empire.

To His closest disciples, Christ taught the greater mysteries of the Gospel, but regarding the rest of the world, He said:

Give not that which is holy unto the dogs, neither cast ye your pearls before swine... (Matt. 7:6)

Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand. (Mark 4:11-12)

These same instructions were repeated in 1831 during the Gospel restoration when the Lord said, ” . . . for unto you it is given to know the mysteries of the kingdom, but unto the world it is not given to know them.” (D&C 42:65)

The Apostle Paul told his brethren:

I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. (I Cor. 3:2)

And again he said:

For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For everyone that useth milk is unskillful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. (Hebrews 5:12-14)

Missionaries who were teaching the Gospel and converting members to the Church were instructed to teach first principles; however, after people became members of the Church, they should continue to learn, study and seek for further light and knowledge. The Lord has made very clear how important it is to “know the mysteries”:

If thou shalt ask, thou shalt receive revelation upon revelation, knowledge upon knowledge, that thou mayest know the mysteries and peaceable things-that which bringeth joy, that which bringeth life eternal. (D&C 42:61)

And all saints who remember to keep and do these sayings, walking in obedience to the commandments, shall receive health in their navel and marrow to their bones; and shall find wisdom and great treasures of knowledge, even hidden treasures; ... (D&C 89:18-19)

And from time to time, as shall be manifested by the Comforter, receive revelations to unfold the mysteries of the kingdom; ... (D&C 90:14)

But in spite of such instructions, the Saints still were slow to increase in their knowledge of the Gospel. Joseph Smith was very discouraged about this and said:

But there has been a great difficulty in getting anything into the heads of this generation. It has been like splitting hemlock knots with a corn-dodger for a wedge, and a pumpkin for a beetle. Even the Saints are slow to understand. I have tried for a number of years to get the minds of the Saints prepared to receive the things of God; but we frequently see some of them after suffering all they have for the work of God, will fly to pieces like glass as soon as anything comes that is contrary to their traditions; they cannot stand the fire at all. (TPJS, p. 331)

There are a great many wise men and women, too, in our midst who are too wise to be taught; therefore they must die in their ignorance, and in the resurrection they will find their mistake. (TPJS, p. 309)

These “mysteries” are nothing more or less than the revelations and higher principles of the Gospel. When we do not understand something, it is a mystery, but once we understand, there is no mystery about it. The Lord instructed that we should continue in learning and studying:

And I give unto you a commandment that you shall teach one another the doctrine of the kingdom.

Teach ye diligently and my grace shall attend you, that you may 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;

Of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land; and a knowledge also of countries and of kingdoms-

That ye may be prepared in all things when I shall send you again to magnify the calling whereunto I have called you, and the mission with which I have commissioned you. (D&C 88:77-80)

And again He said:

For thus saith the Lord-I, the Lord, am merciful and gracious unto those who fear me, and delight to honor those who serve me in righteousness and in truth unto the end. Great shall be their reward and eternal shall be their glory. And to them will I reveal all mysteries, yea, all the hidden mysteries of my kingdom from days of old, and for ages to come, will I make known unto them the good pleasure of my will concerning all things pertaining to my kingdom. Yea, even the wonders of eternity shall they know, and things to come will I show them, even the things of many generations. (D&C 76:5-8)

Some people like to use the excuse to “stay away from the mysteries” because they do not want to continue to study and think and learn. They prefer to follow the old adage, “Ignorance is bliss;” but in reality it is growing in knowledge, understanding, and intelligence that brings joy to the soul. There is great danger in a stagnant intellect.

A man is saved no faster than he gets knowledge, for if he does not get knowledge, he will be brought into captivity by some evil power in the other world, as evil spirits will have more knowledge, and consequently more power than many men who are on the earth. (TPJS, p. 217)

Alma clearly described the danger for one who hardens his heart:

And now Alma began to expound these things unto him saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.

And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full. And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell. (Alma 12:9-11)

As mentioned, the Prophet Joseph had great difficulty teaching the fullness of the Gospel to the Saints because of their worldly traditions and many false teachings from other religions. The Prophet once said:

Had I inspiration, revelation, and lungs to communicate what my soul has contemplated in times past, there is not a soul in this congregation but would go to their homes and shut their mouths in everlasting silence on religion till they had learned something. (TPJS, p. 320)

John Taylor explained Joseph Smith’s situation:

No wonder that Joseph Smith should say that he felt himself shut up in a nutshell-there was no power of expansion; it was difficult for him to reveal and communicate the things of God, because there was no place to receive them. What he had to communicate was so much more comprehensive, enlightened and dignified than that which the people generally knew and comprehended, it was difficult for him to speak; he felt fettered and bound, so to speak, in every move he made. (JD 10:148)

And from Brigham Young:

I recollect, in Far West, Joseph, talking upon these matters, said-“The people cannot bear the revelations that the Lord has for them. There were a great many revelations if the people could bear them.” (JD 18:242)

And Joseph himself said:

If the Church knew all the commandments, one-half they would condemn through prejudice and ignorance. (TPJS, p. 112)

What commandments and revelations were so difficult for the Saints to accept? Has the Church yet revealed all those commandments and revelations? Are these “mysteries of the Kingdom” easier to believe now than they were in the days of Joseph Smith? These are interesting questions to consider.

There is little danger or controversy in teaching the first principles of the Gospel, but there is in teaching the second principles-and all the others that follow! The Prophet Joseph exclaimed:

Many men will say, “I will never forsake you, but will stand by you at all times.” But the moment you teach them some of the mysteries of the kingdom of God that are retained in the heavens and are to be revealed to the children of men when they are prepared for them, they will be the first to stone you and put you to death. It was this same principle that crucified the Lord Jesus Christ, and will cause the people to kill the prophets in this generation. (TPJS, p. 309)

But we cannot keep all the commandments without first knowing them, and we cannot expect to know all, or more than we now know unless we comply with or keep those we have already received. (TPJS, p. 256)

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Excerpt: 'Becoming a People of the Books: Toward an Understanding of Early Mormon Converts and the New Word of the Lord'

By Janiece Johnson

“Pray sir what book have you got?”

“The Book of Mormon, and it is called by some The Golden Bible.”

“Ah sir then it purports to be a revelation from God.”

Yes said he it is revelation from God. I took the book by his request looked at the testimony of the witnesses. Said he “If you will read this book with a prayful heart and ask God to give you a witness, you will know of the truth of this work? I told him I would do so.” — Phineas Young

Leather-bound copies of the first edition of the 586-page Book of Mormon were published and sold beginning March 26, 1830. Before there was a prophet, there was a translator—legally the “author and proprietor” of the Book. The title page told of the plates written “by the spirit of Prophecy and Revelation” from which the Book originated.

Before the publication was complete, Joseph Smith had encouraged Oliver Cowdery that “a great call for our books” had already commenced. The Book emerged before there was any church to join. The rest would come later; initially individuals decided how they would respond to this “Golden Bible.” Was it counterfeit or divine? Was it the “greatest piece of superstition” or a “revelation from God”? What would it be to them?

Not long after its publication, Samuel Smith—brother of Joseph Smith Jr.—introduced the Book of Mormon to Methodist lay preacher Phineas Young. Young decided to investigate the Book to “make himself acquainted with the erro[r]s.” to his surprise, he felt a conviction that the Book was “true.” For more than a year, he preached from the Book to Methodist congregations until he decided he could not unite the Book of Mormon with Methodism. He resolved that he must “leave one and cleave to the other”; his reliance on the new book had developed to the point where he chose the Book over Methodism. Newspaper publisher William Phelps similarly dated his own conversion to April 9, 1830, when he first obtained a copy of the Book of Mormon. From that point on, “his heart was there,” though he had not yet met Joseph Smith or been baptized. Conviction of Smith’s prophetic call and a decision to convert would come later for Phelps; his affinity with the Book was primary. When Mormon elders shared the Book of Mormon with Sarah DeArmon Pea and her family in the Summer of 1835, Sarah “was anxious to see the Book” for herself. Rather than spending the evening with the Mormon visitors, Sarah asked to be excused so she could read. She spent “most of the night” reading the Book and was “greatly astonished at its contents.” She detailed, “It left an impression upon my mind not to be forgotten:—For in fact the book appeared to be open before my eyes for weeks.”

 

At the outset, Sarah had no expectation of joining a new Church, but her connection to the Book blossomed. She became a Latter-day Saint as a result of that relationship. The Book unfolded the possibility of individual numinous experience not to be discarded once one accepted Smith as a prophet. A relationship with God was not just the prerogative of prophets: Smith’s egalitarian impulse offered each Mormon convert the possibility of experiencing the divine.

In 1841, Wilford Woodruff recorded a meeting of the Quorum of the Twelve apostles in Nauvoo, in which Joseph Smith proclaimed the Book of Mormon “the most correct” of any book, more capable of bringing one “nearer to God” than any other book. The introduction of each Book of Mormon published by the LDS Church since 1981 has included that oft-repeated assertion. While lacking a sometimes-assumed nod to perfection, this bold claim is about practice—about lived application. Belief that the heavens were open and that God had called a modern prophet began to collapse the chasm between humanity and divinity, and Smith promised the readers of the Book that its content could narrow that space even further. The text was of central import.

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