Brent Leavitt, Comprehensive – Page 2 – "Freely ye have received, freely give." -Matthew 10:8

Notes on Documents from May 1766 to End of 1769

https://founders.archives.gov/documents/Jefferson/01-01-02-0012

This letter is key, because it details a visit of Jefferson’s to Annapolis, “This Metropolis”, where he accounts for his first visit to the government proceedings in the two different houses.

https://founders.archives.gov/documents/Jefferson/01-01-02-0016

Counsel to a friend who sought Jefferson as a mentor apprenticeship for his son in law. He declined on grounds of not having sufficient space and time, but also offered practical recommendation on a course of study of the law and suggested that law students don’t need mentorship as much as time to study their books.

Editors Note: A letter remarkable for its sweeping and penetrating criticism of the apprentice system of legal training, in which TJ was himself schooled and which was universal in eighteenth-century America.

https://founders.archives.gov/documents/Jefferson/01-01-02-0017

The Spirit of the Lord bade me consider the proceedings of this letter, which had to do with surveying in a land dispute. Such are the dealings of government surveyors.

https://founders.archives.gov/documents/Jefferson/01-01-02-0018

This document presents a peculiar and distinct approach to government in the British Colonial era preceding the Revolution. From a government/legal perspective, I had no idea that such an allegiance to the crown of England was an open stated expression in the 1700’s. If I am reading this correctly, there is even talk of the King of England relocating his residence to the American territory.

Virginia Nonimportation Resolutions, 17 May 1769

https://founders.archives.gov/documents/Jefferson/01-01-02-0019

The conditions for which this document (resolution) was drafted was on the premise of oppression through taxation. But the deeper injury was that the restrictions that this taxation caused was a shift:

…Dreading the Evils which threaten the Ruin of ourselves and our Posterity, by reducing us from a free and happy People to a wretched and miserable State of Slavery;
…That the Debt due to Great-Britain for Goods imported from thence is very great… in particular, that the late unconstitutional Act, imposing Duties on Tea, Paper, Glass, &c. for the sole Purpose of raising a Revenue in America, is injurious to Property, and destructive to Liberty… and is, of Consequence, ruinous to Trade;

First… promote and encourage Industry and Frugality, and discourage all Manner of Luxury and Extravagance.

Secondly, That they will not at any Time hereafter, directly or indirectly import, or cause to be imported, any Manner of Goods, Merchandize, or Manufactures, which are, or shall hereafter be taxed by Act of Parliament, for the Purpose of raising a Revenue in America.

The colonialists not only proposed to boycott the taxation of the 4 or so basic commodities coming out of Great Britain, they boycotted almost every commodity and good being exported by Great Britain. There were 5 other points in this document that the subscribers of this document agreed to, essentially cutting off the ability of the British to collect income of any form from the American colony of Virginia.

Furthermore, I find this curious that this statement was drafted to protest the conditions of commerce that were encroaching on their liberties and pursuit of happiness. They also saw the actions taken as injurious to trade.

This line, already mentioned above, though seems universal:

Dreading the Evils which threaten the Ruin of ourselves and our Posterity, by reducing us from a free and happy People to a wretched and miserable State of Slavery;
Virginia Nonimportation Resolutions, 17 May 1769

https://founders.archives.gov/documents/Jefferson/01-01-02-0022

An invoice for a list of books obtained by Jefferson in the same year that he began service in the House of Burgesses.

A quick search for some of the books that Thomas Jefferson secured that year, led me to the discovery of these websites:

Notes on Letters from Jan 1760 to May 1766

(Letters 1 – 11)

https://founders.archives.gov/documents/Jefferson/01-01-02-0001

A brief letter at age 16 where Thomas Jefferson makes a very wise decision to go off to school to reduce on social calls to his present residence, and also decrease on the cost of attending to such guests. He seeks the council of one of his guardians, John Harvie, with regards to educational objectives.

https://founders.archives.gov/documents/Jefferson/01-01-02-0002

A Christmas letter to a close friend, John Page, who seems to live back at Jefferson’s home town. He would have been 19 years old when he wrote this letter. Some series of misfortune had befallen him the night before for which he compared his lot to Job of old and was willing to credit the devil for some of the misdeeds that had befallen him.

https://founders.archives.gov/documents/Jefferson/01-01-02-0003

Another mostly social inquiry from his friend, John Page. He proposes sailing in a soon-to-be-completed ship to the old world countries together with his friend. He finds his studies to be monotonous and mind numbing.

https://founders.archives.gov/documents/Jefferson/01-01-02-0004

Another social letter. Some insights into Jefferson’s thoughts on happiness, and related topics.

Perfect happiness I beleive was never intended by the deity to be the lot of any one of his creatures in this world; but that he has very much put in our power the nearness of our approaches to it, is what I as stedfastly beleive. The most fortunate of us all in our journey through life frequently meet with calamities and misfortunes which may greatly afflict us: and to fortify our minds against the attacks of these calamities and misfortunes should be one of the principal studies and endeavors of our lives. The only method of doing this is to assume a perfect resignation to the divine will, to consider that whatever does happen, must happen, and that by our uneasiness we cannot prevent the blow before it does fall, but we may add to it’s force after it has fallen. These considerations and others such as these may enable us in some measure to surmount the difficulties thrown in our way, to bear up with a tolerable degree of patience under this burthen of life, and to proceed with a pious and unshaken resignation till we arrive at our journey’s end, where we may deliver up our trust into the hands of him who gave it, and receive such reward as to him shall seem proportioned to our merit. Such dear Page, will be the language of the man who considers his situation in this life, and such should be the language of every man who would wish to render that situation as easy as the nature of it will admit. Few things will disturb him at all; nothing will disturb him much.

Handful of letters mostly dealing with relationships of acquaintances and their romantic relationships.

Also, it is interesting to note the airs of youth and how pious and judgmental Jefferson was, not unlike how I may have responded in earlier years.

Every Good Gift Cometh of Christ

Moroni 10:8-19 (Moroni 10:8-19)

I am being reclaimed.

I have read through the list of spiritual gifts and at least two stand out to me, no, three:

Teach the word of wisdom or knowledge, not sure which, nor do I fully understand the difference presently.
Working of mighty miracles.
Speaking in all kinds of tongues, interpreting of tongues.

New day and I’m referencing my patriarchal blessing to see how this aligns with suggested spiritual gifts. From my blessing:

Blessed to be able to have a close relationship with Heavenly Father

As I am reading through my patriarchal blessing, there are many gifts listed (as blessings), but I was hesitant to equate these with spiritual gifts, because I’ve always regard spiritual gifts as resources given to us to bless the lives of others around us. But for some reason as I read about these blessings from my patriarchal blessing, I was not considering these things as benefiting those around me.

Blessed to be calm and peaceful
Blessed to self-care in this life.
Blessed to maintain myself in a spiritual mood from day to day.
Blessed to have the Holy Ghost as a constant companion.
Blessed to have a knowledge of the Pre-Mortal councils.
Blessed to constantly seek for truth.
Blessed to love my parents.
Blessed to be missionary minded.

But then the only blessing that is designated as a “Spiritual Blessing” in capital letters in my blessing is this:

to know that Jesus is the Christ the Son of the Living God.

Going back to Moroni, after listing the ones that he has listed, he adds this statement: “And all these gifts come by the Spirit of Christ; and they come unto every man severally, according as he will.” (vs. 17, emphasis added)

The shift for me is that whether from my patriarchal blessing or the scriptures, the purpose of Spiritual Gifts is the same: to bless the lives of others.

Jesus Christ is the gift of God. In John 4:10, Jesus told the woman of Samaria that if she knew the Gift of God and who he is… that she would have asked of him, and he would have given her living water. If I know who Jesus is, then I am asking him for living water; I am turning constantly to him as the source of life and true knowledge.

Following a “rabbit hole” of footnotes, the Lord is demonstrating to me his mercies which “are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance.” (1 Nephi 1:20)

Then gentle correction (from a merciful God):

That ye contend no more against the Holy Ghost, but that ye receive it, and take upon you the name of Christ; that ye humble yourselves even to the dust, and worship God, in whatsoever place ye may be in, in spirit and in truth; and that ye live in thanksgiving daily, for the many mercies and blessings which he doth bestow upon you.
Alma 34:38

What I am sitting with is the trajectory that I have taken with Florence Nightingale, which came about exclusively through prayer, ministrations of the Holy Ghost, and constant study. What he has shown me and caused me to consider is extremely expansive from where I was before.

What I must not loose sight of is the process that brought me here: It has been the Gospel of Jesus Christ in action.

I am going to move on after this morning, but a final read through brought at least two more gifts to my attention:

The Gift of Prophecy (which Paul says is better than the Gift of Tongues, and that it should be coveted, see 1 Corinthians 14 )
The Gift of the Ministering of Angels (which I would have passed over had the Spirit of the Lord not impressed upon my mind how I have received the ministration of angels from time to time, even to the degree that I have known who it was that was ministering to me.)

The final take away is this: “…remember that every good gift cometh of Christ.”

Morning Thoughts on Business, Babylon, and the Kingdom of God

(15 Sep 2023) My call back to the ministry this morning has to do with this reality: that God is merciful to those who choose to exercise faith in him. The witness, born of life’s experiences thus far, that is mine is that one can wake up from day to day and commend one’s life into God’s hands, study his words from the scriptures, especially the Book of Mormon, but also from the rest of the canonical works of scripture and the words of living prophets and apostles. You can turn your petitions to the Lord at the start and end of the day on bended knee and counsel with and receive instruction from the Divine source of truth, which truth is not after the makings of this world and its modern conventions.

The world would tell you that you are a number, a dollar amount, a player in a system. Babylon was established anciently to get gain. We live amongst the modern day reiteration of Babylon. Systems both great and small are designed to get gain. Organizations are built around this objective, to make money. We live amongst Babylon on an exponential growth trajectory, the likes of which antiquity could have never imagined.

The gospel of Jesus Christ is also among us, housed in a modern organization. Perhaps, on its outward appearances, it resembles something of similarities with modern business. From it’s organzitional structure, to its modern systems that intermingle with the rest of the world’s modern economy. We distribute food via modern highways in semi-trucks and send humanitarian relief via airplanes. We pay our tithing online thanks to the Internet and modern Banking that allows this all to happen without leaving my bed!

And yet, at its core. At the very center of this modern Church there is something far more profound and universal. It is the beating heart of the Gospel: Jesus Christ himself, the Son of the Living God. It is power, and it is strength to navigate a complex and modern world. The gospel of Jesus Christ, both gives us power to navigate through systems and organizations, and it also gives us power to define and create new systems, new ways of working for ourselves and others that value more than just money, but rather humanity.

And yet, we have to ask ourselves why? And the answers though simple to state are not always so simple to

If It Be Wisdom in God that Ye Should Read Them

Moroni 10:1-7 (Moroni 10:1-7)

I am a flurry of thoughts and emotions as I start into this final chapter of the Book of Mormon, in what has been a 12-year daily affair for me. But as I read Moroni’s invitation in verse 3 to meditate upon the mercy of the Lord extended towards his people since the time of Adam up until my present moment in time, the thought is overwhelmingly profound. How do I have in my possession a book that is of ancient date, which God has been able to use to school and train me in matters of profound spiritual significance. I have done something that was unique to me, and the result is that the Lord has taught me to repent: the infinite-tries, bounce back card, that never stops working.

How merciful is this! How profoundly life-altering is this.

God works by power. It is by the power of the Holy Ghost that truth is made known. It is by power that God work with us, according to our faith.

The invitation to prove the veracity of the Book of Mormon is in verse 4. Verses 5, 6, and 7 are then a backwards progression through the Godhead with a focus on proving the existence of Christ by the power of God. I had missed that focus on Christ previously, but it is here, as it always is, in the Book of Mormon:

Verse 5 states that we can know the truth of all things by the power of the Holy Ghost. (Such a profound and reassuring statement.)

Verse 6 turns the focus towards Christ, explaining that all that is good (or just and true) points us to Christ and acknowledges the existence of Christ. (For example the Book of Mormon points us to Christ and acknowledges him.)

But then I missed this in verse 7 (because Christ is referenced only by pronoun), by the power of the Holy Ghost, we will know that Jesus Christ is! Therefore, we must not deny the power of God, because this is how we will gain a witness of the Christ. (There is no other way.)

This is what Moroni was trying to get at with these first 7 verses. Gain a witness of the Book of Mormon because it will point you to Jesus Christ. That’s the whole point. They are trying to point us to Jesus.

I was about to move on, but then I was brought back to a phrase in verse 3 that I don’t fully understand: “If it be wisdom in God that ye should read them…” In Spanish, it roughly translates to ” If God judges that it be wise (or prudent) that you should read them…” (I suppose that when I have wrestled with this it will be plainly and painfully obvious.)

There is a timing element in this statement, as if to suggest that if God saw that this was the right time for you to read and consider these things.

(Side tangent: as I am wrestling with this, I was just brought back to housing plans for a home in Arizona that I had considered and contemplated building. I don’t know why. But it was like a packet of truth was unlocked and a flowering of inspiration and ideas resulted. Why? The housing crisis that we have is because we’ve homogenized the building process for commercial gains. That has to stop! We build houses according to local environs, not according to mass production.)

But the greater question is this: Why would it NOT be in God’s wisdom or time table that one should read these things? Or would it be prudent that God would judge that someone would not be ready to receive these things? This is such an interesting and yet profoundly important conditional that Moroni is laying here at the gateway to this invitation.

My takeaways from the above observation are these:

God is explaining to me why he has waited until now to reveal these things unto me concerning Florence Nightingale, India, Irrigation, etc.
It may be wisdom in God to place some of his children elsewhere in the vineyard.

Despite all that our Church does directly, most humanitarian service to the children of God worldwide is carried out by persons and organizations having no formal connection with our Church. As one of our Apostles observed: “God is using more than one people for the accomplishment of his great and marvelous work. … It is too vast, too arduous, for any one people.”⁴ As members of the restored Church, we need to be more aware and more appreciative of the service of others.
Pres. Dallin H. Oaks, Helping the Poor and Distressed, October 2022 general conference

I have followed this further to the quote referenced by President Oaks from Orson F. Whitney. When contemplating why good men such as Abraham Lincoln and Horace Greeley couldn’t see the prophets of God right in front of them, Elder Whitney offered this insight:

…Perhaps the Lord needs such men on the outside of his Church, to help it along. They are among its auxiliaries, and can do more good for the cause where the Lord has placed them, than anywhere else. And the same is true of the priesthood and its auxiliaries inside the Church. Hence, some are drawn inside the fold and receive a testimony of the Truth; while others remain unconverted — for the present; the beauties and glories of the gospel being veiled temporarily from their view, for a wise purpose. The Lord will open their eyes in his own due time.
Orson F. Whitney, General Conference Report, p. 59 (emphasis added)

There is a preparation exercise in verse 3. Preparation for what? For the invitation to “ask God” in verse 4.

The preparation exercise is to ponder the merciful nature of the Lord towards his children since the beginning of time. Indeed, a Being of omniscience and omnipotence patiently waits for his wayward and prideful children to come around to him, generation after generation. I don’t know how and I don’t know why he would be such with us. Maybe because this is how seeds grow?

Then the invitation to ask is given in the negative. In consideration of God’s merciful goodness towards the children of men, with what we know of that, are the things presented in the Book of Mormon not an accurate account of God’s ongoing merciful nature with his children? Are these things NOT true? (I need to pray.)

I come back around to one of the first points made in this post: God works by power.

I Trust

Moroni 9 (Moroni 9)

(I don’t like this chapter.)

I am sitting with the descriptions found in this chapter, and I am asking myself: why? Why is it here in the Book of Mormon? Of what I’ve allowed myself to experience, and even of recent news reports that I’ve read of horrific military actions in foreign countries, this is the worst of human depravity that I have ever read about. (Back in Mormon 4:12, Mormon even states that according to the word of the Lord, there had never existed this level of wickedness amongst all the House of Israel.) And what’s more, the more horrendous of the acts was found among the wicked Nephites; once exposed to light, now completely devoid of it.

Why am I being brought to consider such ugliness in a book that testifies of Christ? The reality is that probably not even the thousandth part of their heinous acts are recorded herein, but enough is given to illustrate under what conditions Moroni and Mormon had to operate.

Part of me wonders if satan wasn’t just interested in taking down an entire nation, which he succeeded in doing, but if he was also trying to divert the completion of the Book of Mormon record, which he failed at doing. I don’t know that I should give the adversary that much foresight and credit. Yet if he (satan) understood the impact of this record in Joseph Smith’s time, and tried to prevent it at all costs, could he not have been trying to do the same thing during the time of the Nephites? Destroy an entire civilization to attempt to thwart the completion of the Book of Mormon?

I’m sitting with my destructive responses to anger in the past.

Why did the adversary have his focus fixed on the destruction of the Nephite nation? Because they once were a delightsome people (see vs. 12) and they had Jesus as their guide (reference?), therefore they had a target on their heads. For some reason, exposure to the light, and then rejection thereof, brings greater wickedness than having never been blessed with the light.

Mormon is also mourning their rejection of basic concepts of principle, civility, order, and mercy. Their ability to function as a society of self-governed people was no more. (Oh how we take these things for granted!)

The character of Mormon in this chapter is amazingly and unflinchingly righteous.

“My beloved son, I write unto you again that ye may know that I am yet alive;” (vs. 1)
“Behold, I am laboring with them continually… wherefore, I fear lest the Spirit of the Lord hath ceased striving with them.” (vs. 4)
“And now, my beloved son, notwithstanding their hardness, let us labor diligently; for if we should cease to labor, we should be brought under condemnation; for we have a labor to perform whilst in this tabernacle of clay, that we may conquer the enemy of all righteousness, and rest our souls in the kingdom of God.” (vs. 6)
“Behold, my heart cries: Wo unto this people. Come out in judgment, O God, and hide their sins, and wickedness, and abominations from before thy face!” (vs. 15) (an interesting verse that perhaps deserves more attention)
“But behold, my son, I recommend thee unto God, and I trust in Christ that thou wilt be saved; and I pray unto God that he will spare thy life,” (vs. 22)
“but I trust that I may see thee soon; for I have sacred records that I would deliver up unto thee.” (vs. 24)

As I have gone through this chapter, it strikes me that Mormon understands a key purpose of this mortal existences is for us to “labor [to] conquer the enemy of all righteousness” and prepare for the establishment of God’s kingdom on earth. Despite the horrific circumstances in front of them, Mormon knew that this was not the end.

And hence, we have this powerful declaration of Mormon’s at the end of the chapter:

My son, be faithful in Christ; and may not the things which I have written grieve thee, to weigh thee down unto death; but may Christ lift thee up, and may his sufferings and death, and the showing his body unto our fathers, and his mercy and long-suffering, and the hope of his glory and of eternal life, rest in your mind forever.

And may the grace of God the Father, whose throne is high in the heavens, and our Lord Jesus Christ, who sitteth on the right hand of his power, until all things shall become subject unto him, be, and abide with you forever. Amen.
(verses 25-26)

The Remission of Sins Bringeth Meekness

Moroni 8:24-30 (Moroni 8:24-30)

I love this passage found at the end of this chapter, where Mormon concludes by explaining the doctrine in pure, matter of fact statements. I absolutely love this passage of scriptures! Deep reflection has brought me to this reality again!

What is interesting is that work is not a visible component of Mormon’s explanation here, but I want to explore this thought more, because work is the maintenance that is required to… No! Never mind, “endureth by diligence” there is the work!

There is a real temptation to look a this passively, but what makes this so very true is that work undergirds this entire process. The Holy Ghost comes to us (which is work to put one’s self into that space) and gives instructions (commandments from the Lord), showing us all things what we should do (2 Nephi 32), and at the very same time this Comforter fills us with hope, peace, and love. That love continues with us as we are diligent in prayer to the Father, continually seeking to align ourselves with His holy will.

I know these verses of scripture well, but I am not seeing something.

Remission of sins comes from fulfilling the commandments, which makes sense because sin is a violation of the law, and repentance is the process of changing ourselves to be in harmony with the laws of God. Jesus Christ was always in harmony with God’s laws and hence had no need of baptism. Ordinances are a part of God’s law that we are to be obedient to. Thus was Christ baptized to comply with the law.

It seems striking to me that at the end of their civilization, Mormon and Moroni are grappling with issues of basic doctrine. Why was this so important to the Lord?

Disobedience to law always causes suffering. Obedience to law brings peace. What law? God’s law, eternal law. Law that cannot be altered by edict or decree.

(I’m realizing that while I am intimately familiar with these passages, that this familiarity is causing me to not ponder and consider the deeper significance of these statements.)

Remission of sins brings meekness, or in other words, a condition of being teachable. Why would this be so? The soul opens up to correction, change, and growth in the presence of divine forgiveness.

Isaiah 29 is gold! As it pertains to meekness and a true witness of what will happen at the end of times. The saints will come forth as witnesses of what God can do with a willing people.

Verse 27 seems almost utterly uncorrelated with the previous verses, except that it offers a macro example of what happens when people go the other way. Where meekness and lowliness of heart brings the visitation and hope of the Comforter, pride brings destruction except they should repent.

All Little Children Are Alive in Christ

Moroni 8:4-24 (Moroni 8:4-24)

(Started this study in Spanish.)

I am impressed that the contentions that had resulted were the cause of great sorrow for Mormon (see vs. 4). I’ve read this chapter many times, but I’ve never paid attention to the fact that there were contentions that resulted from false doctrine.

Mormon’s thought and action in response to both contention, and the false doctrines that caused the contentions, was to take the matter before the Lord. The Lord had clear and decisive instruction about the issue at hand. However, the word of the Lord (in vs. 8) did not address the issue of baptism of little children. Rather, the Lord explained the doctrines that would reasonably explain why there was no need for the baptism of little children: Children are alive in Christ; repentance is for those who need to be made whole and healed of their sins, etc., of which little children are not in that category.

Continuing on, I am somewhat caught off guard by the bold assertions that Mormon makes against those that would suppose little children were in need of baptism. He does not mince words, but then he says things like “for he hath neither faith, hope, nor charity; wherefore, should he be cut off while in the thought, he must go down to hell.” (vs. 14)

Now perhaps its because I’m looking too much into this statement, but I have to wonder is this a statement of fact that if a wicked man dies (incomplete)

Moroni states that it is awful wickedness to suppose that a child would not be saved because they did not have baptism. But how could a small child ever be considered a candidate of hell when their entire disposition is to learn and grow and change? The attributes that qualify the soul for Heaven are so much a part of the nature of small children.

Here are hard questions that I have about this chapter:

The way that Mormon talks about the purpose of baptism, being the fruit of repentance, for those who are old enough to repent.
Now that leads me to consider the age of baptism at which we baptize in the Church today. At 8 years old, it is far more a ritual than an ordinance with deep meaning for children. (I don’t even recall my own baptism.) And I have had family members refuse to baptize their eight year old children because of this very thing.
Yet in the scriptures, we have the commandment to baptize children at the age of 8. But I’m going to review this.
Mormon refers to this as a dead work, the baptizing of little children.

Review of Doctrine and Covenants 68:25-31.

Several thoughts impress me:

Teaching begins when they are eight years old, maybe before but more earnestly after that.
The commandment is that little children should be baptized when eight years old.
There are other things to be observed such as work ethic and the avoidance of idle pursuits.

(These verses highlight, no — “trigger” is the right word. These verses trigger a key flaw in my personality, perhaps inherited from generations past, that makes it very hard for me to successfully integrate this instruction into my own family life. There is a layer of discipleship or personal integrity that is not being realized.)

I have in my head this morning a sermon on prayer, sabbath day observance, and hard work generally. Then there are explanations of how prayer is hard work, sabbath day observance can seem like hard work. Goal setting helps us to realize hard work objectives. This is important because to connect with God is hard work. To bring others to God is even harder work.

The purpose of baptism is for repentance. It is a significant step in fulfilling or completing the commandments that God has given to qualify for a remission of sins. (See vs. 11) Mormon interjects repentance all over the place in this chapter. He uses repentance to explain the true purpose of baptism. He also explains the absolute necessity of repentance for those who have distorted the doctrines of Christ as they pertain to little children, calling it a “terrible iniquity.”

In verse 16, I get the feeling that Mormon understands the radical position that he is taking, and how this will be perceived of the natural man. I appreciate that he takes pains to spell this out by stating that he fears not man, and that he is filled with the love of God.

He then goes on to explain how that love is the catalyst for his understanding of the doctrines that impact little children.

There is a question in my heart that comes from wrestling with Mormon’s logic that has been here for a long time and I am spelling it out here so that I can wrestle with this question:

Why then preach the gospel to anyone, if it will bring them under condemnation?

Does the man on the remote island who never hears the gospel preached to him, suffer under that condemnation of the law if he has never heard the law preached to him? I think Mormon would say “no,” but I’m not sure of this. (This discussion is continued below.)

Ignorance, truly, is not bliss however. And the weight of responsibility from having knowledge is also carried by Christ, who is yoked side by side with us. But Mormon is stating that repentance is for those that are “under condemnation and under the curse of a broken law.” (vs. 24)

Since asking the above question a couple of days ago, there have been touch points in my thoughts, studies and elsewhere that have illustrated the importance of teaching the Gospel. I am also being brought to understand the empowerment of education.

Jumping back to verse 19, I am struck by the references here to the mercy of God. Mormon states that “it is awful wickedness to deny the pure mercies of God unto them.” Now the obvious is that even if man were to deny anything from God (and we do it all the time), it doesn’t negate the fact that God does still extend “pure mercy” to little children — constantly, continually.

So the real issue here is not the state of the children (which is fixed in Christ), but rather the changeable state of the man, who in a present state of wicked thoughts, is rejecting the mercies of Christ. “Wo unto such, for they are in danger of death, hell, and an endless torment… Listen unto [these words] and give heed, or they stand against you at the judgment-seat of Christ.” (vs. 21)

(There is more that I want to understand here about the mercy of God towards the children.)

Mercy in the Old Testament has to do with loving kindness, and “blot[ting] out… transgressions” (Psalm 51:1)

I am contrasting the teachings of Jesus regarding little children, and in his assimilation of little children to the kingdom of God, verses the teachings of dead works that say small children must be baptized or they cannot be saved. Ultimately, the variable of difference between the two is Christ and his atonement and redemption, which makes possible growth through trial and error.

Discovery and learning and the excitement of this process is at the heart of the kingdom of God. The kingdom of God, if it is to be received as a little child, must be a place of curiosity, exploration, learning, making mistakes, rebounding quickly, growing, enrichment and development.

Contrary to this are dead works: acts which hold no meaning or purpose, acts which bring no understanding, no enrichment of the self or the community. One of the challenges here is that acts that are meant to be alive and meaningful (the ordinances of the gospel, for example), can become so routine or common that we fail to see them for their power.

Revisiting the islander analogy, I’m trying to think of where this comes from. I don’t think it’s doctrinal. And as I consider this further, if it were doctrinal, it would stand in the face of the doctrine of baptisms for the dead. “Else why are they baptized for the dead, if the dead rise not at all?” We might as well ask, “Why are we baptized for the dead, if the dead never had the gospel preached to them in this life?” Are the dead not in need of redemption, as much as are the living?

Really then what does Mormon mean when he says “and also all they that are without the law [are alive in Christ]. For the power of redemption cometh on all them that have no law; wherefore, he that is not condemned or he that is under no condemnation, cannot repent; and unto such baptism availeth nothing–” (vs. 22)?

We are talking about those individuals, angels really, who are blessed to pass this mortal existence above the conditions of mortality to which the laws of God have no hold. Such are those that exists with Downs Syndrome or a host of other related abilities. Well might they sing continually the primary anthems of the children, for such are wrapped continually the love of God, and abound in his mercy.

(I was ready to move on, but then realized that I don’t have the answers yet to the understanding of those who are without the law.)

I am wanting to move on, but as I am returning back to this study, and interesting proposition comes before me for consideration: What if they that “are without the law” (vs. 22) is everyone who will not receive the law?

The verse goes on to say: “For the power of redemption cometh on all them that have no law;”

Futher, “wherefore, he that is not condemned, or he that is under no condemnation, cannot repent; and unto such baptism availeth nothing“

Is Christ’s atonement really that inclusive to claim those who won’t repent because they simply don’t believe? No. That is not what is meant here. A more plain explanation of what it means to be “without law” is found in the Doctrine and Covenants 137:7-10 (vs. 7-9 specifically elaborate upon this point).

7 Thus came the voice of the Lord unto me, saying: All who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God;

8 Also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom;

9 For I, the Lord, will judge all men according to their works, according to the desire of their hearts.
Doctrine and Covenants 137:7-9, Emphasis added.

The Goodness and Grace of Jesus Christ

Moroni 8:1-3 (Moroni 8:1-3)

As a father, the very first thing that catches my attention is Mormon’s efforts in prayer to always be mindful of his son, Moroni, and that this is how he opens this letter to him. I feel that Mormon understands something more about the need to pray for his son, that he would constantly be supplicating to the Father in the name of Christ that he would keep him (his son Moroni) through the goodness and grace of God.

How am I going to better understand this? Through prayer, asking for understanding in the very thing that I am lacking knowledge in.

Knowledge was obtained through prayer yesterday morning. It was a very clear thought process in prayer to petition to Lord for goodness and grace.

The Infinite Goodness of Jesus Christ

Reading a footnote in Exodus 34, the impression that sticks with me this morning is that Christ is a God of humanity. By this, I mean, that the Lord Jesus Christ is the very being who by design is able to succor and care for us in a mortal and messy, fallen condition. He is not for some non-existent, perfected race of creatures. We are it. We are His. We with our increasingly complex and diverse sets of unique challenges are the very beings that Christ came to save.

The Grace of Jesus Christ

The topical guide entry for “grace” also equates it with mercy and favor. It is the sense of finding a position of blessing from the Lord.

(Aah! I just found one of the most profound passages on business success in the scriptures in James 4. I find this extremely significant.)

Continuing my study on “grace”, this morning I was brought to consider the account of Noah found in the book of Moses, wherein it reads that Noah found grace in the eyes of the Lord. It goes on to state that Noah was also perfect in his generation: bold and fascinating observations. A footnote in Moses 8:28 pointed me to Doctrine and Covenants 10:21, which in observing the corruption of man make this final declaration: “And their hearts are corrupt, and full of wickedness… because their deeds are evil; therefore they will not ask of me.” (emphasis added)

To me, this is the end of the matter: grace is favor in the presences of God; wickedness is failure to ask or call upon God for his guidance, blessing, and direction.

The first two verses of Mormon’s epistle to his son Moroni, are a rich contemplation on their personal relationship with Jesus Christ. It seems very personal and intimate to me. It has been the subject of study for various days now.

Reflecting on how prayer might work in verse 3, I don’t understand why the Lord requires us to act so before him, but it seems to be the only way to bring others safely home is through prayers of complete submission and pleading. Mormon says that he has prayed continually to God the Father through the name of Jesus Christ that Moroni’s faith would be kept and preserved through the goodness and grace of Jesus Christ and faith on His name until the end.

There is something about this position that just feels fixed and immutable, but then he moves on, and so must I.

There is one more paradox that I want to wrestle with in verse 3 about “enduring to the end.” I am brought to consider it as I try to understand the curious wording that Mormon uses to explain his prayers to Moroni.

“I am mindful of you always in my prayers,”
“continually praying unto God the Father in the name of his Holy Child, Jesus,”
“that he, through his infinite goodness and grace, will keep you”
“through the endurance of faith on his name to the end.”

What is so curious about this is the double-side nature of perseverance: It comes from both Christ’s efforts and it comes from our own efforts, and if there was a third side, it comes from others efforts to pray continually for our well-being. Are all these things required for us to preserve faith and endure to the end? And why does Mormon feel the need to ask for something that feels like it should just be automatic (the goodness and grace of Jesus)? Is it “automatic,” like just always on or available to us?

The goodness and grace of Christ is always available to us, but only upon conditions of our faith to reach out to receive it. (Now curiously, this is one of the core doctrinal discussion of the rest of this chapter that deals with grace extended to those that are not accountable.)

It still just a very interesting position that Mormon takes in his wording that make God feel like the more volitional of the two players in this exchange. He’s not praying that Moroni will have sufficient faith to be able to access the grace of Christ which is always on. Rather, he is praying that God the Father will keep his son, Moroni. So there is actually a third layer here that I wasn’t seeing before. And it is the agency of Heavenly Father that is being petitioned to position his son Moroni in such a way as to give him access to Christ’s grace.

Mormon is thus assuming that if (part one) God the Father will keep Moroni close to Christ, that Christ’s grace (part two) and Moroni’s faith (part three) will be as they need to be. Heavenly Father is the key player here!

How much more important is prayer because of this! To ask, seek, and knock.

Special Study: Gospel Principles for Business

James 4

This chapter is striking to me because there appears to be a great deal of business logic and sense for the individual in these verses. There are also plenty of gospel paradoxes in my mind that are introduced in these verses.

Topics of Study:

Ask and Ye Shall Receive.
Making Friends with Mammon or the World.
Submission to God
Pride vs. Grace and Humility
Doers of the Law vs. Judges (Making Ourselves as God)

Ye Ask, and Receive Not, Because Ye Ask Amiss;

A footnote to Heleman 10:4-6 reminds me of the intimate communion and power that the prophet Nephi had with God. He wasn’t afraid to do the Lord’s will and be obedient to His commands, which were extremely specific to his present circumstances.

What is more compelling about this passage in James is the reality that lust, or greed, is what is keeping me from connecting with God. The irony of the situation is real. Lust creates a chasm or void which cannot be filled. Action taken based upon lust is fruitless, meaning that we will expend energy and effort without meaningful or substantial results. Lust-based actions harm others: murders, war, fighting. Envyings and whoredoms should be added to the list of lust-based action. They are fruitless in their application and utterly destructive to the souls that engage in them.

The interesting thing about this comparison of productivity models is that often times money can be awarded to both types of effort, thus blurring the lines between what is right and what is wrong. Thus money is a through-line and neither an ends nor a means to wickedness or righteousness exclusively. The wicked will do wickedly with money. The righteous will do righteously with what money is available to them.

Friends with the World

James states, talking to adulterers and adulteresses, that friendship of the world is emnity or opposition to God (vs. 4). Jesus taught, talking to his disciples, “Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.” (Luke 16:9)

It is not intended that in making friends of the ‘mammon of unrighteousness’ that the brethren were to partake with them in their sins; to receive them to their bosoms, intermarry with them and otherwise come down to their level. They were to so live that peace with their enemies might be assured. They were to treat them kindly, be friendly with them as far as correct and virtuous principles would permit, but never to swear with them or drink and carouse with them. If they could allay prejudice and show a willingness to trade with and show a kindly spirit, it might help to turn them away from their bitterness. Judgment was to be left with the Lord.
President Joseph Fielding Smith, Church History and Modern Revelation, 2 vols. [1953], 1:323 (emphasis added)

Worldly-minded men do not neglect provision for their future years, … while the “children of light,” or those who believe spiritual wealth to be above all earthly possessions, are less energetic, prudent, or wise. …

… Emulate the unjust steward and the lovers of mammon [money], not in their dishonesty, cupidity, and miserly hoarding of the wealth that is at best transitory, but in their zeal, forethought, and provision for the future.
James E. Talmage, Jesus the Christ, 3rd ed. (1916), 463–64.

See also Psalm 37. This is good counsel not to react against wickedness, but rather to persist in righteousness, and let the wicked come to naught in their own time. The principles upon which the wicked ride do not support them long term.

Submission to God

(I’m at a difficult personal junction this morning, having made the evening deliberately more difficult for myself and my family than it needed to be.)

…Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil.
1 Samuel 24:17

I like the above scripture as a good working definition of righteousness: to do good to your enemies.

I am reminded in prayer that submission to God is not the false image that the adversary often paints in my mind of “duty.” Now I’m not saying that attending to one’s duties is bad, but failure to seek the will of the Father, in favor of rote compliance, is not good. There is no life in this thing, and therefore our works will be dead before we start.

Verses 7-11 give a very detailed listing of what submission to God looks like. I really wanted to point to the adversary the other night as the cause for me mucking up the evening’s activities. But that would then 1) give him more power than he actually has, and 2) remove my accountability for my actions and what I actually did.

The whole crux of the matter is submission to God and His Holy will.

Pride vs. Grace and Humility

God resists the proud, but gives grace to the humble. This is a very interesting contrast. If I am proud and if God is resisting me, how am I able to pray to Him for guidance, direction, or answers to prayers? It will be like sounds bouncing off of a glass ceiling: no connection. And oh how real that rejection can feel, and it is not because God is rejecting us, but rather in our pride, we expect an answer. We demand a response, and get nothing but silence.

But then to the humble, the story looks quite different. It feels different, for it is different. God is not resisting them, and so grace fills their cups to overflowing. Feelings of peace are plentiful and profound. And so the humble progress from grace to grace; meanwhile, the proud increase in skepticism, disbelief, and jealousy. This division very much coincides with the final point:

Doers of the Law vs. Judges

(or rather, self-appointed judges of the law)

The obvious take away from the text here is the observation that those who judge are more preoccupied with their view of the situation, than their efforts to be in compliance with the Law of the Lord. There is a segregation between those who are doing based on the requirements of God’s law and those who refuse to engage and rather sit on the sidelines mocking, pointing fingers, but never entering into the path.

Then there is a business application to the delineation between doers and judges that James takes pains to spell out. Verses 13 & 14 describes the business attitudes of those who judge the law:

Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:

Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.

There are parallels between false judgment, pride, boasting, and the greed of the business attitude that says buy and sell and get gain. I guess that it is the thought that the end is gain, and thus the attempt to circumvent the plan of God, the law of God with money. As if, that were the end of it all.

The proper response is to turn it over into the Lord’s hands. To say, thy will be done. “Sufficient is the day to the evil there of.”

In Summary

Here is what I’ve learned about business in regards to discipleship:

Christ expects us to be as wise in our business transactions as are “the children of this world” which includes planning for the future and being a wise steward of the resources made available to us.
Attitude is everything in so far as our first priority is to seek the will of God, to know and execute according to His law as best we can. To judge the law is to be prideful and lustful.
In parallel with this gospel study, I’ve taken time to reflect upon different forms of business structure. Profit vs. non-profit, for example, are not strictly equated with gain vs. charity, which is where this all gets very confusing. Business activities should be decoupled from personal righteousness, kind of. It’s actually hard for me to articulate in words the delineation and the paradox of all this.
However, I think a key take away from this study has been to understand that Christ would have us to be as wise as the wisest in business, and yet as humble and teachable in our ability to follow Him.