Larry Barkdull » Purification

Zion–The Pure in Heart (Gospel Doctrine Lesson #46)

larrybarkdull — Fri, 11 Dec 2009 19:51:37 +0000

Joseph Smith said, “We ought to have the building up of Zion as our greatest object….” What does the word Zion mean? The scriptures list several definitions:

a. D&C 97:21. (The pure in heart.)

b. D&C 82:14. (The Church and its stakes.)

c. Moses 7:19. (The city of Enoch.)

d. 2 Samuel 5:6-7; 1 Kings 8:1. (The ancient city of Jerusalem.)

e. D&C 45:66-67; 57:1-2; Articles of Faith 1:10. (The New Jerusalem, which will be built in Missouri.)

f. Hebrews 12:22-23. (The dwelling place of those who are exalted.)

First Things First

Which comes first: a Zion people or a Zion priesthood society? Read Moses 7:16-19. Notice that in the days of Enoch, the Lord called his people Zion before Enoch built the city of Zion. In fact, the city was named after the people. If we are waiting for an announcement from Salt Lake to become Zion, we will be sorely disappointed. Our pioneer forefathers discovered this sad fact: location does not make a Zion people; Zion people make a Zion location. Zion is a condition of the heart.

Pure in Heart

What does “pure in heart” mean? First, we must define terms:

1. To “purify” something means to extract from it all contaminants and impurities;

2. To “sanctify” something means to change its purpose or make it holy.

For example, on Sunday the priests take common bread and bless and sanctify it, whereupon the bread becomes holy. Its purpose has changed; now it is an emblem of the atonement. Likewise, when common people step into the waters of baptism and submit to that ordinance, all sin is extracted from them.

A common metaphor for this process is the making of steel. When raw ore is placed in a crucible and heated in a furnace, the substance becomes molten and the properties separate. At that point, a skilled metallurgist can divide out the impurities from the pure, refined iron. An alloying process ensues, whereby the metallurgist carefully combines select elements in perfect proportion with the pure iron. The result is steel. But the process is not yet complete. For steel to become strong and not brittle, it must be subjected to reheating in the furnace, which is followed by pounding to align the molecules into their strongest position. The process of being thrust into the furnace and beaten is repeated multiple times until the steel is free from impurities and aligned so that it cannot be broken. At some point, the metallurgist pours the steel into a mold to change its purpose, and as a final step he polishes it. The finished product is incredibly strong and beautiful and it will remain so indefinitely.

In a similar manner, we are immersed in the crucibles attendant to the purifying experience, those fiery trials that heat, pound, mold, and polish us so that we might be purified, sanctified, and conformed to the image of God. The Lord has every right to do this. We agreed to it when we entered into the new and everlasting covenant. John Taylor wrote: “I heard the Prophet Joseph say, in speaking to the Twelve on one occasion: ‘You will have all kinds of trials to pass through. And it is quite as necessary for you to be tried as it was for Abraham and other men of God, and (said he) God will feel after you, and He will take hold of you and wrench your very heart strings, and if you cannot stand it you will not be fit for an inheritance in the kingdom of God.’”

To become pure in heart, we agree to enter into the new and everlasting covenant by baptism, and then we agree to submit to the purifying efforts of the Holy Ghost. If we allow him to do his work, he will purify our hearts so that he can thereafter sanctify us and form us into the image of God. The apostle Paul said it this way: “Therefore if any man be in Christ, he is a new creature.” Zion people are covenant people, who submit to the purifying crucible and emerge sanctified as new creatures. King Benjamin’s people cried out what we might call the anthem of the pure in heart:

And they all cried with one voice, saying: Yea, we believe all the words which thou hast spoken unto us; and also, we know of their surety and truth, because of the Spirit of the Lord Omnipotent, which has wrought a mighty change in us, or in our hearts, that we have no more disposition to do evil, but to do good continually.

President Spencer W. Kimball taught: “Zion can be built up only among those who are the pure in heart, not a people torn by covetousness or greed, but a pure and selfless people. Not a people who are pure in appearance, rather a people who are pure in heart. Zion is to be in the world and not of the world, not dulled by a sense of carnal security, nor paralyzed by greed. No, Zion is not things of the lower, but of the higher order, things that exalt the mind and sanctify the heart.”

Burning Out Impurities

What impurities could we allow the Holy Ghost to burn from us so that we could become pure in heart? Let us mention a few:

Disobedience (D&C 64:34-35;105:3, 5-6). InD&C 105, the Lord cited disobedience as one of the reasons the city of Zion was not to be established at that time.
Persecution of the poor (D&C 105:3). The word poor broadly means those who are financially, emotionally, physically or spiritually in need. The Saints who were trying to establish Zion in Missouri were chastised by the Lord for failing to care for “the poor and afflicted among them.” The rich are continually condemned by the Lord: “But wo unto the rich, who are rich as to the things of the world. For because they are rich they despise the poor, and they persecute the meek, and their hearts are upon their treasures; wherefore, their treasure is their God. And behold, their treasure shall perish with them also.” The reasons for the condemnation should be clear: A rich man makes at least three fatal decisions so that he might become and remain wealthy: 1) He uses his time, talents and resources for the purpose of building his personal wealth; 2) He determines that the wealth belongs to him and is not a stewardship that is to be used to do the Lord’s work; 3) He decides to keep his most of his wealth instead of giving it to the poor. By assuming this attitude, he despises the poor, persecutes the meek, and chooses Babylon over Zion.
Casual attitude toward the temple. (D&C 97:10-16; 105:9-12). Zion people are covenant people. They always gather for the purpose of building temples, where they can receive their eternal blessings and stand as proxy so others can receive the blessings of salvation. As proxies, they become saviors on Mount Zion in the similitude of the Savior, who is the king of Zion. They assume the work of their king, which is to “bring to pass the immortality and eternal life of man.” While Zion people cannot affect immortality, they can affect the potential quality of another person’s immortality, the highest manifestation of which is eternal life.
Casual attitude toward missionary work. (D&C 133:8-9). Once a person has made the decision to come out from Babylon and the Lord has delivered him into Zion, the Lord sends that person back to call other people out from Babylon (the world) and into Zion. Jesus is our example. As the Father sent him into the world, so Jesus sends us into the world to bring people out. We cannot avoid this assignment without serious repercussions. A missionary attitude will become more critical as the world implodes under the weight of its own wickedness.
Casual attitude toward the priesthood. (D&C 82:14). “For Zion must increase in beauty, and in holiness; her borders must be enlarged; her stakes must be strengthened; yea, verily I say unto you, Zion must arise and put on her beautiful garments.” President Franklin D. Richards explained, “What are these beautiful garments? These beautiful garments are the clothing upon with the authority and power of the Holy Priesthood. It is that which makes people beautiful; it is that which makes people useful….” Today, many priesthood holders have authority but little power, which comes through valiance and righteousness. The days of casualness towards the priesthood are over. President Eyring prophesied, “The destiny of the rising generation of priesthood holders is far more than to be ready to bring God’s power down to heal the sick. The preparation is to be ready to go and do whatever the Lord wants done as the world is preparing for His coming.”
Casual attitude toward gospel scholarship and duty. (D&C 105:10). Lehi plainly taught us that one-hundred percent of the people who did not hold fast to the iron rod (the word of God) were lost. Only those who “did press their way forward, continually holding fast to the rod of iron” achieved the fruit of the tree.” But knowing the word of God is meaningless unless it is coupled with duty. “But be ye doers of the word, and not hearers only.”
Inequality. (D&C 82:17-19). “And you are to be equal, or in other words, you are to have equal claims on the properties, for the benefit of managing the concerns of your stewardships, every man according to his wants and his needs, inasmuch as his wants are just–And all this for the benefit of the church of the living God, that every man may improve upon his talent, that every man may gain other talents, yea, even an hundred fold, to be cast into the Lord’s storehouse, to become the common property of the whole church–Every man seeking the interest of his neighbor, and doing all things with an eye single to the glory of God.”

Nephi said, “Behold, the Lord esteemeth all flesh in one; he that is righteous is favored of God.” Equality governs God’s dealings with his children; and righteous Zion people, who also espouse equality, receive God’s greatest blessings. What are the “favored of God” supposed to do with their blessings? Clearly, they are supposed to do that which qualified them to be called “righteous” in the first place: use them to bless God’s children.

If we desire to become “righteous” Zionlike people and “the favored of God,” we cannot treat God’s children differently than he does. Rhetorically, Nephi asked, “Behold, hath the Lord commanded any that they should not partake of his goodness?” Then, answering his own question, he said, “Behold I say unto you, Nay; but all men are privileged the one like unto the other, and none are forbidden. . . . He inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female.” Can we expect to become Zionlike if we adopt inequality?

The Lord treats his children equally, but the same is not always true of us. Nevertheless, the law of consecration stipulates that we shoulder the obligation of the covenant to lift others. It is anti-Zion to exalt ourselves while others languish in poverty. The Apostle Paul wrote, “Let no man seek his own, but every man another’s good.” What is the divine result of seeking equality? “And the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them.” Pay particular attention to the word because in this scripture. Because pure-hearted people strive to lift their neighbors and esteem all of God’s children as themselves, Zion flourishes. Zion is established because we make a choice to become Zionlike. President Gordon B. Hinckley said, “If we are to build that Zion of which the prophets have spoken and of which the Lord has given mighty promise, we must set aside our consuming selfishness. We must rise above our love for comfort and ease, and in the very process of effort and struggle, even in our extremity, we shall become better acquainted with our God.”

Disunity. (D&C 38:27). We are commanded to become one. The people in the city of Enoch were described as “being of one heart and one mind” (Moses 7:18). Lack of unity was one of the reasons the early Saints were not able to build the city of Zion (D&C 101:6;105:4). Why is unity emphasized so much in connection with Zion? President Gordon B. Hinckleymade this observation: “When you are united, your power is limitless. You can accomplish anything you wish to accomplish.” This remarkable promise speaks to the power of unity. President Daniel H. Wells, former counselor in the First Presidency, taught: “The principles of the Holy Gospel are calculated in their nature to unitethe hearts of the people one with another, and to promote faith, union and lovetowards our fellows.” Because we cannot expect the Lordto establish Zion in our hearts without consecrated unity, the Lord commanded us, “I say unto you, be one; and if ye are not one ye are not mine.” Prefacing this directive, he made a powerful statement regarding the importance of unity: “It is even as I am.”

Jesus taught us the power of unity anew in this dispensation: “Verily, verily, I say unto you, as I said unto my disciples, where two or three are gathered together in my name, as touching one thing, behold, there will I be in the midst of them-even so am I in the midst of you.” We see in this scripture the means by which President Hinckley’s promise is realized. Gathering into one in the name of Lord for a common purpose invites the Savior into our circle. Clearly, unity is a celestial law, and when we obey it, we enjoy its unmatched blessings.

Contention and disputations.(Mosiah 2:32-33). After the crucifixion of the Savior, when the Nephites heard the Lord’s voice declaring the destruction of the wicked, lamenting the evils of his people, and inviting the remnant to come unto him with full purpose of heart. Later, when the Savior appeared to them, he singled out two sins that he could no longer abide if they were to come into his presence and become a Zion people. He said, “And there shall be no disputations among you, as there have hitherto been; neither shall there be disputations among you concerning the points of my doctrine, as there have hitherto been. For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another. Behold, this is not my doctrine, to stir up the hearts of men with anger, one against another; but this is my doctrine, that such things should be done away.” In other words, stop fighting, arguing, competing, taking offense, and becoming angry with each other.

Contentions and disputations had always been the common denominators of Nephite decline, apostasy and war. Contentions had also brought down the Jaredite civilization, and later contention had nearly destroyed the Nephites after the birth of Christ. Jesus seemed to be reminding and warning them about contentions and disputations with the commandment to abandon such behavior once and for all.

A cursing is pronounced upon those who contend, and prophets and great leaders have sought to teach unifying principles to avoid the possibility of contention. King Benjamin warned, “But, O my people, beware lest there shall arise contentions among you, and ye list to obey the evil spirit…. For behold, there is a wo pronounced upon him who listeth to obey that spirit; for if he listeth to obey him, and remaineth and dieth in his sins, the same drinketh damnation to his own soul; for he receiveth for his wages an everlasting punishment, having transgressed the law of God contrary to his own knowledge.” Later, Alma commanded the members of the Church “that there should be no contention one with another, but that…their hearts [should be] knit together in unity and in love one towards another.” Looking out across the generations of his children, Nephi prophesied that contention would define his people’s history and eventually cause their downfall: “For behold, I say unto you that I have beheld that many generations shall pass away, and there shall be great wars and contentions among my people.”

When the resurrected Jesus appeared to the Nephites, he commanded them to never again contend or dispute with each other. If they would obey this command, they would also impede to a great degree envy, strife, tumult, sexual sins, lying, murder, lasciviousness, secret combinations and economic and social distinctions. We know that the people obeyed the Lord, because the next time we read about them, we discover that “there was no contention in the land, because of the love of God which did dwell in the hearts of the people…and surely there could not be a happier people among all the people who had been created by the hand of God.”

What are the promises for the pure in heart?

The scriptures speak of the glorious promises of Zion and its people. Read D&C 97:18-25. What are some of the blessings?

Zion will spread and become glorious and great (D&C 97:18).
Zion will be honored by the nations of the earth (D&C 97:19).
The Lord will be Zion’s salvation (D&C 97:20).
Zion will rejoice (D&C 97:21).
Zion will escape the Lord’s vengeance (D&C 97:22-25).

What must we do to enjoy these blessings? (See D&C 97:25.)

The Prophet Joseph Smith taught: “The building up of Zion is a cause that has interested the people of God in every age; it is a theme upon which prophets, priests and kings have dwelt with peculiar delight; they have looked forward with joyful anticipation to the day in which we live; and fired with heavenly and joyful anticipations they have sung and written and prophesied of this our day; … we are the favored people that God has [chosen] to bring about the Latter-day glory.”

President Gordon B. Hinckley said, “I see a wonderful future in a very uncertain world. If we will cling to our values, if we will build on our inheritance, if we will walk in obedience before the Lord, if we will simply live the gospel, we will be blessed in a magnificent and wonderful way. We will be looked upon as a peculiar people who have found the key to a peculiar happiness. ‘And many people shall go and say, Come ye, and let us go up to the mountain of the Lord … : for out of Zion shall go forth the law, and the word of the Lord from Jerusalem’ (Isaiah 2:3). Great has been our past, wonderful is our present, glorious can be our future.”

Author’s Note:

Much of this material was extracted from The Three Pillars of Zion. You may receive a free sampling at www.PillarsOfZion.com.

Teachings of the Prophet Joseph Smith, 160-61.

Romans 8:29.

Taylor, Journal of Discourses, 24:197.

2 Corinthians 5:17.

Mosiah 5:2.

Kimball, The Teachings of Spencer W. Kimball, 363.

2 Nephi 9:30.

Moses 1:39.

John 17:18.

Journal of Discourses, 21:195.

Eyring, “Be Ready,” Ensign, Nov. 2009, 59

1 Nephi 8:30.

James 1:22.

1 Nephi 17:35.

2 Nephi 26:28, 33.

JST 1 Corinthians 10:24.

Moses 7:18; emphasis added.

McMullin, “Come to Zion! Come to Zion!” 94.

Hinckley, Teachings of Gordon B. Hinckley, 725.

Hinckley, “Your Greatest Challenge, Mother,” 97-100.

Wells, Journal of Discourses, 24:314.

D&C 38:27.

D&C 6:32; emphasis added; see also Matthew 18:20.

3 Nephi 11:28-30

See 1 Nephi 9:4; 12:3; 19:4; 2 Nephi 26:2, 32; 28:4; Omni 1:17; Words of Mormon 1:12; Mosiah 9:13; Alma 2:5; 4:9;50:25; 51:9; Helaman 16:22; 3 Nephi 2:11

See Ether 11:7

See 3 Nephi 2:11

See Ether 4:8

See Mosiah 29:7

Mosiah 2:32-33

Mosiah 18:21

2 Nephi 26:2

See 4 Nephi 1:24-25

4 Nephi 1:15-18, emphasis added

Teachings of the Prophet Joseph Smith, 231.

Ensign, Nov. 1997, 69.

Parents Becoming Redeemers to Their Children

larrybarkdull — Mon, 21 Sep 2009 05:59:45 +0000

(Note: This article is adapted from Rescuing Wayward Children. Follow this link to learn more.)

In his great intercessory prayer, the Savior taught that personal sanctification is the principle by which one person might help to save another. Just moments before Gethsemane, Jesus made the following statement: “For their sakes I sanctify myself that they also might be sanctified” (John 17:19). In other words, the first action, personal sanctification, makes possible the second action, the saving of another.

We often think of sanctification in the context of being cleansed from sin-and it is certainly that-but here we see Jesus, who had no sin, sanctifying himself. Obviously, there are greater reasons to persist in the process of sanctification beyond repentance.

Definitions

To understand the process, we must first define terms. Purification and sanctification are words that are often interchanged. That they are closely associated is evident. In this article, we will define purification as extracting any impurities that would stand between us and perfection; we will define sanctification as changing the purpose of something or making something holy.

Purification

The process of purification is often called the baptism of fire. We are fully immersed in the heat of the Lord’s furnace to burn out of us all impurities. The Holy Ghost will persist in the process until he can commend us to God as being pure, that is, “true and faithful in all things” in the similitude of “Him whose very name is ‘Faithful and True.’” Such people are called “Zion, the pure in heart.”

We must do our part to purify ourselves, but in the end we will need the Holy Ghost and the Savior to make us completely pure. BYU professor, Chauncey Riddle, wrote:

Then and only then will our Savior reach in and give us a new heart. The new heart will be a pure heart, one that has no selfish desires, one that is willing to do the right thing. It will choose to do the will of God at all times and places, no matter what the opposition or the sacrifice involved. This new heart is made in the image of Jesus Christ…. To be purified is to become literally a new creature in Christ, to die as to the old person that we were, literally to become of the heart and mind of [Christ]. The scriptures promise great rewards for those who qualify and take this step. The scriptural name for this new heart is ‘charity.’ Charity is to have a heart that loves with the pure love of Christ.

Sanctification

Sanctification is the result of being purified. When the contaminants, pollutions and alloys have been burned from our souls, we emerge from the furnace sanctified, and we now have a new and holy purpose.

Let us examine sanctification from the point of view of the sacrament prayer. By the priesthood, the priests bless and sanctify common bread and change its purpose to call us to remembrance of the body of Jesus Christ, the Bread of Life. Now blessed and sanctified, the bread’s purpose has changed from sustaining physical life to sustaining spiritual life.

Likewise, a pile of stones can, by the priesthood, be changed in purpose to become an altar. A regular day in the week can be sanctified by God and become a day to worship him and enter into his glory. A natural man can be purified of sin then sanctified by the Holy Ghost, so that his purpose now becomes one of service to God: “And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest’s office.”

Parents, who wish to become redeemers to their children, submit to the process of purification so that their level of sanctification increases. With each effort that they make to become more purified, their purpose changes, as does their power to partner with the Redeemer to redeem their children. They are transformed from caregivers, nurturers, disciplinarians, etc. to saviors on Mount Zion in the similitude on the Savior. Elder Mark E. Petersen said, “You are ministers of the Lord unto your children, and if you will do your duty by your children, you will be as saviors on Mount Zion to them.”

How Jesus Sanctified Himself

So how and why did Jesus sanctify himself? We see the answer in the context of the 17^th chapter of John. Jesus sanctified himself through living a life of strict obedience. He had spent the week before his atoning sacrifice in the temple. The night of his sacrifice, he read and sang from the scriptures, partook of the sacrament, then entered into a fast. Afterwards, he proceeded to Gethsemane where he made a vicarious sacrifice and offered mighty prayer (which I believe is prayer preceded by sacrifice).

Could we not do the same? Clearly, in addition to other sanctifying principles, obedience, temple worship and service, scripture study, partaking of the sacrament, fasting, and offering mighty prayer are essential keys to personal sanctification.

The Savior’s example of personal sanctification teaches us that we simply cannot invite a change in someone else unless we have first changed our purpose. This principle could not be more clearly stated than in the Sermon on the Mount:

And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam [is] in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.

The more we strive to increase our level of sanctification the more we can shine a bright light on that person for whom we are praying. Of course, we cannot interfere with that person’s agency, but we can partner with the Redeemer and better learn and do our part in the Lord’s plan of redemption.

The Easiness of the Way

Despite the present difficulty of working with a wayward child, the gospel solution is easy, according to Alma.” In an Ensign article, Gérald Caussé wrote, “All the knowledge of the gospel which is meaningful for our salvation can be summarized in a few points of doctrine, principles, and essential commandments.” In the case of recuing a wayward child, what is this easy way? What are the few points of doctrine? If we follow the example of Jesus, we will personally focus on fundamental gospel principles before we attempt to invite change in someone else. We will

Strive to become more obedient.
Increase our temple attendance, worship and service.
Feast on, rather than merely read, the scriptures, and do so with more regularity.
Partake of the sacrament more worthily.
Offering mighty prayer that is coupled with sacrifice.

With regard to offering sacrifice, interestingly, the sacrifice that seems to be most Christlike-or Saviorlike-is vicarious sacrifice, or proxy sacrifice. Is it any wonder, then, that some of the mightiest of prayers that we can offer are in a most sacred place in the temple after we have performed a vicarious sacrifice for someone who could not otherwise achieve salvation? It is in the temple where we come to understand that parents, who are united in love and who sanctify themselves, are endowed with power from on high to pray down angels in behalf of their children. Clearly, the prayers offered by sanctified parents for their children are only exceeded in power by the prayers of Jesus Christ.

An Example

We end this article with a story from “Ellen,” a mother in San Diego, California, who learned an extraordinary lesson in the power of personal sanctification.

My patience was wearing thin. First, I lost patience with my daughter, Angela, whom I could not reach no matter what tactic I used; and second, I lost patience with the Lord for not stepping in to help. My husband and I counseled with our bishop, after which I felt even more hopeless. All he did was run down the checklist: Were we praying as a couple, individually, and as a family? Were we fasting for our daughter? Were we holding family home evening, diligent in our callings, reading the scriptures, attending the temple-you get the idea. I felt as though I was in a temple recommend interview. That is not what is needed! I screamed inside. Give me something concrete that I can do to change Angela! My husband and I left the bishop’s office with his parting counsel, “Take everything up a notch. When you shine more brightly, you’ll be able to shine a brighter beam on your daughter.”

I was so disappointed, and I told my husband as much. It was Angela who needed changing, not us. I felt as though the Church had let me down; the gospel was merely theory and void of practical application-a set of pat Sunday School answers with no substance.

My patient husband listened to me rant, then presented another view. He had actually felt something when the bishop had talked to us about light. Quoting D&C 93:37, my husband said, “The scriptures say ‘light and truth forsake that evil one.’ If light is what is needed then we should do as the bishop counseled and try to bring more light into our lives.”

After that, I repented of my tantrum and followed my husband’s lead. Over the next few months, we examined every spiritual aspect of our lives and tried to bring our spirituality up a notch: better prayers, more consistent scripture study, more frequent family home evening and temple attendance-anything to infuse more spiritual light into our lives. Although I felt a decided improvement in me, I noticed no improvement in my daughter. Nevertheless, I persevered in increasing the light.

One day when I was reading the scriptures, two visual images came into my mind. First, I imagined that I was holding a spotlight with the beam fixed on my daughter. Every time I prayed, fasted, studied the scriptures, attended the temple, etc., the beam grew more intense. Despite Angela’s ongoing attempts to seek the darkness, she could not escape the light that I was shining on her. Then I saw Angela under a magnifying glass that the Lord was holding. She was also under its light, although the glass was far away from her now. Nevertheless, I realized that the Lord was slowly moving the glass toward her, and in the process, the light was growing more and more concentrated. In time, the light would form a focused beam and become very intense. When that happened, the concentrated light-depending upon her choice-would either burn out all her impurities or burn her up. Clearly, someone skilled and someone who knew Angela very well needed to be in charge of the magnifying glass. I understood that I was not that person. If I were holding the magnifying glass, I might incinerate Angela due to my impatience; but gratefully, the Lord held the glass, and He knew how to focus the light through the lens to purify her. His intention was to save and not to destroy her.

I gained an appreciation for the bishop’s counsel. The gospel was truly a practical remedy for spiritual problems. If I simply focused on filling myself with light-Jesus said we are the light of the world-then I would gain the ability to cast a continual, bright beam on my daughter, which would illuminate her while the Lord worked the magnifying glass to concentrate the light. The Lord and I were partners in the light!

Angela has not totally forsaken her wayward ways, but my husband and I have noticed marked improvement in her. Recently she was involved in a serious accident that could have taken her life. Miraculously, she walked away unscathed, knowing that God had saved her and given her a second chance. There was no other explanation. She has given up alcohol and has begun to pray. Spiritual ideas nag at her constantly, as though she is under a persistent beam of light. She can’t get those thoughts out of her mind. Now, when she brings them up of her own free will, we have opportunities to talk about the gospel. My husband I and know that Angela will return; it is just a matter of time. But in the meantime, we continue to try and bring more light into our lives.

Author’s Note

This article was adapted from my book, Rescuing Wayward Children. Follow this link to learn more.

Also, get a sample of my new 5-book series on Zion: The Three Pillars of Zion. Click here.

2 Nephi 31:13-14; D&C 20:41; 33:11; 39:6.

McConkie, A New Witness for the Articles of Faith, 316.

D&C 97:21.

Riddle, “The New and Everlasting Covenant,” 1989 Sperry Symposium on the Doctrine and Covenants, Chapter Sixteen, 236-37.

D&C 20:77.

John 6:35.

Exodus 40:10.

Genesis 2:3.

D&C 84:24.

Exodus 28:41.

McConkie, The Mortal Messiah: From Bethlehem to Calvary, vol. 4:114.

Alma 13:11-12; 3 Nephi 27:19-21; D&C 84:33.

Petersen, Conference Report, October 1959, 14.

Matthew 7:3-5.

Alma 37:46.

Caussé, “Even a Child Can Understand,” Ensign, Nov 2008, 34.

Defining Gospel Terms

larrybarkdull — Wed, 25 Mar 2009 00:16:48 +0000

When we read the scriptures and encounter terms like Justification, Purification, Sanctification, and Baptism of Fire, we often stumble as we try to define these terms and understand how they work together. Here is a quick overview to help us understand the process that we agree to at baptism, when we enter into the New and Everlasting Covenant. This process is directed by the Holy Ghost, our ever-present companion, whose mission is to mold us into Zion people and fit us for eternal life.

The New and Everlasting Covenant

In the beginning, the Father set forth two primary covenants to advance and save his children. These covenants are 1) the Covenant of Justice, through which he reveals the laws governing the celestial kingdom and those who inherit eternal life, and 2) the Covenant of Mercy, by which he rescues and exalts his children according to those same celestial laws.

Regarding the Covenant of Mercy, Jesus Christ is the agent of mercy and salvation. The vehicle of mercy and salvation is the Atonement, which establishes the foundation of the Covenant of Mercy. Upon that foundation, the New and Everlasting Covenant rises and forms the framework of our new life in Christ. Helaman explains, “And now, my sons, remember, remember that it is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, yea, his shafts in the whirlwind, yea, when all his hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to the gulf of misery and endless wo, because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall.”

Our new life is like a temple. As that holy structure rises, covenants are added. If we were to attempt to outline the New and Everlasting Covenant it might look like this:

New and Everlasting Covenant

Covenant of Baptism
Oath and Covenant of the Priesthood

a. Ordination (men)

b. Temple covenants (men and women)

c. Eternal marriage covenant (men and women)

Of profound importance is the fact that we make the New and Everlasting Covenant at the time of baptism with the Father, the Son, and the Holy Ghost. All three members of the Godhead effectively affix their names to the agreement with a covenant to save and exalt us. This is the purpose of the New and Everlasting Covenant. Each member of the Godhead now takes a part in our advancement and transformation, although “we receive all of the blessings of this covenant through the Son, who is Everlasting.” Bookending the New and Everlasting Covenant is the other covenant in which the Father, Son and Holy Ghost affix their names: the covenant of eternal marriage. Now the New and Everlasting Covenant is complete. Clearly, we become Zion people by means of the Covenant a combination of our best efforts and the best efforts of the Father, Son and Holy Ghost.

The first pillar of Zion is the New and Everlasting Covenant. The New and Everlasting Covenant is the sum of all gospel covenants, ordinances and commandments–”the fulness of the gospel.” The purposes of the Covenant are: 1) to obtain knowledge and power for personal salvation, and 2) to obtain knowledge and power to help save other people by teaching them of the Atonement and administering to them the Covenant.

Infinite and eternal in scope, the Covenant has the power to save men and women and transform them into the image of God. We are saved to the degree that we receive and conform to this Covenant. If we become complacent about the Covenant, we risk forfeiture of our privileges. Zion people build their lives upon the bedrock of the Atonement by entering into the New and Everlasting Covenant.

Justification

Within the New and Everlasting Covenant, the covenants of justice and mercy work hand-in-hand to make of us Zion people and propel us toward eternal life-to make us just. We often think of justice in terms of inflicting penalties for sin, but justice also rewards us for obedience to God’s eternal laws. Mercy assures that those rewards are given according on our best-not perfect–effort. This is a manifestation of grace-we do all that we can and Jesus Christ makes up the difference. Thus, by obedience and grace, a child might be justified to receive the same reward for obedience as an apostle, as evidenced in the account of 3^rd Nephi when both the children and the apostles were equally blessed with access to the Savior, his teachings, healings and heavenly ministrations.

Justification, therefore, is to be judged worthy of the blessings that are specified by the laws of God on the basis of our best efforts. In the end, we understand, all blessings come to us by the merits of Jesus Christ. We cannot obtain any blessing from God, become just, attain to Zion, nor obtain inheritance in the Celestial Kingdom without being justified by obeying God’s laws and by applying to grace that is available through the mercy of Jesus Christ.

The Holy Ghost is the Savior’s justifying agent. Elder McConkie wrote: “What then is the law of justification? It is simply this: ‘All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations’ (D&C 132:7), in which men must abide to be saved and exalted, must be entered into and performed in righteousness so that the Holy Spirit can justify the candidate for salvation in what has been done. (1 Ne. 16:2; Jac. 2:13-14; Alma 41:15; D. & C. 98; 132:1, 62.) An act that is justified by the Spirit is one that is sealed by the Holy Spirit of Promise, or in other words, ratified and approved by the Holy Ghost.”

Some of the most definitive statements on justification are found in the Sermon on the Mount and the Sermon at the Temple. BYU professor Chauncey Riddle says, “The Book of Mormon is the scripture that lays out with great clarity justification both as a process and a product [See Alma 5].” Only by entering into the New and Everlasting Covenant can we exercise faith in Jesus Christ unto repentance, be cleansed from his sins through baptism, then live obediently by sacrifice so that the Holy Ghost can justify us to receive the prescribed blessings that are affixed to the laws of God. By this process, and by this only, can we truly become just.

Purification

Purification and sanctification are words that are often interchanged. That they are closely associated is evident. In this article, we will define purification as extracting any impurities that would stand between us and perfection; we will define sanctification as changing the purpose of something. We enter the New and Everlasting Covenant to draw upon the Atonement and become pure and therefore Zionlike.

Zion people are purified people; they are the “pure in heart.” Quoting Brother Riddle: “[The Atonement of Jesus Christ has the power to] “reach into our bosom and give each of us a new heart.” Purification flows from the Covenant of Mercy; by covenant we agree to allow the Lord to extract from our lives all impurities and pollutions that would stand between us and the Celestial Kingdom. This is necessary because ultimately, our desire to become Zionlike will require divine intervention: “To pour light and truth into the human vessel is not enough. As a child of Christ attempts to love the light and truth…each becomes aware of an alarming fact: having light and truth is no guarantee of being able to do what is right.” Only the Atonement can purify a heart, and we must agree to the process of purification. Thus, we enter into the New and Everlasting Covenant or the Covenant of Mercy.

Purification is dependent upon two factors: 1) our complete effort to change and make amends, and 2) the grace of Jesus Christ to do what lies beyond our ability. The Savior is the Purifier, but the agent for the purification process is the Holy Ghost: “The Holy Ghost is also a Purifier in that, because of Christ and the Atonement, this Spirit member of the Godhead has power given him to cleanse, sanctify, and purify the human soul. (3 Ne. 27:19-21.)” The process of purification is often called the baptism of fire. We are fully immersed in the heat of the Lord’s furnace to burn out of us all impurities. The Holy Ghost will persist in the process until he can commend us to God as being pure, that is, “true and faithful in all things” in the similitude of “Him whose very name is ‘Faithful and True.’”

We must do our part to purify ourselves, but in the end we will need the Holy Ghost and the Savior to make us completely pure. Brother Riddle said, “If we have repented of every sin we can repent of, have made fourfold restitution as far as we are able [D&C 98:44; Luke 19:8], and have been reconciled to our brother [Matthew 5:23-24], we may present ourselves at the altar with a broken heart and a contrite spirit [2 Nephi 2:7.] and plead in mighty prayer for this change of heart [Mormon 7:48; Mosiah 4:2.]. Then and only then will our Savior reach in and give us a new heart. The new heart will be a pure heart, one that has no selfish desires, one that is willing to do the right thing. It will choose to do the will of God at all times and places, no matter what the opposition or the sacrifice involved.

“This new heart is made in the image of Jesus Christ, that same heart that enabled our Savior to say, ‘Father, not my will, but thine be done,’ that same heart that enabled him to live a sinless life, that same heart for which he was chosen to be the Firstborn and to be the Only Begotten. To be purified is to become literally a new creature in Christ, to die as to the old person that we were, literally to become of the heart and mind of [Christ]. The scriptures promise great rewards for those who qualify and take this step. The scriptural name for this new heart is ‘charity.’ Charity is to have a heart that loves with the pure love of Christ.”

Sanctification

Like purification, sanctification also flows from the Covenant of Mercy, which is the New and Everlasting Covenant. As much as we enter the Covenant to receive the blessings of the Atonement and become purified, we enter the Covenant to be sanctified.

Sanctification is the result of being purified. When the contaminants, pollutions and alloys have been burned from our souls, we emerge from the furnace sanctified; that is, we now have a new purpose. Let us examine, for example, the sacrament prayer in which the priests bless and sanctify profane bread and change its purpose by the priesthood to call us to remembrance of the body of Jesus Christ, the Bread of Life. Now blessed and sanctified, the bread’s purpose has changed from sustaining physical life to sustaining spiritual life. Likewise, a pile of stones can, by the priesthood, be changed in purpose to become an altar: “And thou shalt anoint the altar of the burnt offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy.” Or a natural man can be purified of sin then sanctified by the Holy Ghost, so that his purpose now becomes one of service to God: “And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest’s office.”

The Savior sanctifies us through the Atonement, but the Holy Ghost is the agent of sanctification, just as he is the agent of purification. The Holy Ghost rids us of impurities so that he might change our purpose. This is purification and sanctification. We have a responsibility in the process. We must cooperate with the Savior and Holy Ghost as they purify and sanctify us. The Lord commanded: “Sanctify yourselves; yea purify your hearts, and cleanse your hands and your feet before me, that I may make you clean.” None of this is possible outside the Covenant.

Our responsibility

Our part in the sanctifying process requires that we separate ourselves from Babylon and all that is profane, unholy and ungodly. To accomplish this, wrote Mormon Times editor, Joseph A. Cannon, “We fast and pray, we ‘wax stronger’ in our humility and become ‘firmer in the faith of Christ…even to the purifying and the sanctification of [our] hearts, which sanctification cometh because of [our] yielding [our] hearts unto God’ (Helaman 3:35). If we ‘come unto Christ’ and ‘deny [our]selves of all ungodliness’ and yield our hearts to God, then we are ‘sanctified in Christ by the grace of God through the shedding of the blood of Christ.’ It is through this [process] that we can ‘become holy [sanctified] without spot.’ (Moroni 10:32-33).” Thus we are commanded to “sanctify yourselves that your minds become single to God.”

Our effort to purify and sanctify ourselves begins with faith in Jesus Christ; we must believe that he has the power to cleanse and transform us, and we must trust in his methods and timing. Faith in Jesus Christ-true faith-always leads to repentance; we must eliminate the impurities from our souls and change our purpose. Repentance leads to covenant-making; we desire to legitimize our resolve by entering into an agreement with the Lord to purify, sanctify and make us in every way fit for the Celestial Kingdom. That agreement is called the New and Everlasting Covenant, and we enter that Covenant by the covenant of baptism. Now are pronounced clean, but we are not yet pure and sanctified. For that reason, we receive a special gift: the gift of the consummate purifying and sanctifying agent, the Holy Ghost.

Reception of the gift of the Holy Ghost is the baptism of fire spoken of in the scriptures. When a person enters into the New and Everlasting Covenant, he does so for the purposes of receiving relief from his sins and starting down the path to becoming like God. That process of transformation requires burning out of him the impurities that made him a sinful “natural man,” then molding him into a new creature, a saint, to assume the image of God.

The crucible-the baptism of fire

A common metaphor for this sanctification process is the making of steel. When raw ore is placed in a crucible and heated in a furnace, the substance becomes molten and the properties separate. At that point, a skilled metallurgist can divide out the impurities from the pure, refined ore. An alloying process ensues whereby the metallurgist carefully combines select elements in perfect proportion with the pure iron. The result is steel. But the process is not yet complete. For steel to become strong and not brittle, it must be subjected to reheating in the furnace, which is followed by pounding to align the molecules into their strongest position. The process of being thrust into the furnace and beaten is repeated multiple times until the steel is free from impurities and aligned so that it cannot be broken. At some point, the metallurgist pours the steel into a mold to change its purpose, and as a final step he polishes it. The finished product is incredibly strong and beautiful, and it will remain so indefinitely.

Just so, we are immersed in a baptism of fire that includes heating, pounding, molding and polishing so that we might be purified, sanctified and conformed to the image of God. The Lord has every right to do this. We agreed to it when we entered into the New and Everlasting Covenant. John Taylor wrote, “I heard the Prophet Joseph say, in speaking to the Twelve on one occasion: ‘You will have all kinds of trials to pass through. And it is quite as necessary for you to be tried as it was for Abraham and other men of God, and (said he) God will feel after you, and He will take hold of you and wrench your very heart strings, and if you cannot stand it you will not be fit for an inheritance in the Celestial Kingdom of God.’”

The purified and sanctified to make an offering

When we entered into the New and Everlasting Covenant, we agreed to submit to the Lord’s crucible and allow him to make of us what we could not make of ourselves, and to make an offering in righteousness. We read: “And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.” We qualify as the sons of Levi. When we enter into the Melchizedek Priesthood, we become the sons of Aaron, who was the son of Levi, and the sons of Moses. The offering required of us is a broken heart and contrite spirit–”And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost,” and “a book containing the records of our dead.” The processes of purification and sanctification precede our ability to make this offering in righteousness, which each of us must make if we hope to become Zion and gain the promises of eternity.

Job understood the process and submitted to the Lord’s crucible: “…when he hath tried me, I shall come forth as gold.” Sometimes this process is called trying or chastisement, and we must endure it or forfeit our eternal inheritance: “My people must be tried in all things, that they may be prepared to receive the glory that I have for them, even the glory of Zion; and he that will not bear chastisement is not worthy of my kingdom.” Of interest, chastise means more than to punish; it also means “to make chaste.” Job patiently endured the Lord’s chastisement without murmuring, which is the act of simultaneously believing in God while complaining about how he is managing the affairs of one’s life. On the other hand, Job waited confidently on the Lord’s deliverance from the crucible. He followed the same admonition that Joseph Smith gave to the saints: “Therefore, dearly beloved brethren, let us cheerfully do all things that lie in our power; and then may we stand still, with the utmost assurance, to see the salvation of God, and for his arm to be revealed.” Whereas murmuring postpones or cancels out blessings, cheerfully submitting in patience summons the Lord’s deliverance.

Only the grace of Jesus Christ enables us to endure the heat of the purifying and sanctifying procedure while trusting him in the process. The Lord will strengthen us and uphold us until we can make an offering unto him in righteousness, which offering brings us finally to where we desired to be when we entered into the New and Everlasting Covenant. Only the Lord’s grace can expunge us of all impurities; only his grace can transform us and give us a new purpose. The promises to the purified and sanctified are unequalled: “And unto him that repenteth and sanctifieth himself before the Lord shall be given eternal life.”

Reference

This article contains information from my upcoming book series, The Three Pillars of Zion.

Helaman 5:12

Chauncey C. Riddle, “The New and Everlasting Covenant,” 1989 Sperry Symposium on the Doctrine and Covenants, Chapter Sixteen, p.228, insert added

See D&C 42:67

See D&C 22; 132:6-7

D&C 39:11; 45:9; 66:2; 133:57

See “Grace,” LDS Bible Dictionary, p.697

See 2 Nephi 31:19; Moroni 6:4

Bruce R. McConkie, “Justification,” Mormon Doctrine, 2d ed., p.408

See Matthew 5-7; 3 Nephi 12-14

Chauncey C. Riddle, “The New and Everlasting Covenant,” 1989 Sperry Symposium on the Doctrine and Covenants, Chapter Sixteen, p.234

D&C 97:21

Bruce R. McConkie, “Purity,” Mormon Doctrine, 2d ed., p.612

See 2 Nephi 31:13-14; D&C 20:41; 33:11; 39:6

Bruce R. McConkie, A New Witness for the Articles of Faith, p.316

Chauncey C. Riddle, “The New and Everlasting Covenant,” 1989 Sperry Symposium on the Doctrine and Covenants, Chapter Sixteen, p.236-37

See D&C 20:77

See John 6:35

Exodus 40:10

Exodus 28:41

Bruce R. McConkie, The Mortal Messiah: From Bethlehem to Calvary, vol. 4:114

See Alma 13:11-12; 3 Nephi 27:19-21; D&C 84:33

D&C 88:74

Joseph A. Cannon, “Sanctify,” Mormon Times, June 12, 2008

D&C 88:68

See 2 Nephi 27:19-21

See 2 Nephi 31:13-14; D&C 20:41; 33:11; 39:6

Mosiah 3:19

See JST 2 Corinthians 5:17

Mosiah 3:19

See Alma 5:19

See Romans 8:29

John Taylor, Journal of Discourses, vol. 24:197

3 Nephi 24:3; D&C 128:24

See D&C 84:31-34

3 Nephi 9:20

D&C 128:24

Job 23:10

D&C 136:31

“Chastening,” Encyclopedia of Mormonism, p.264

D&C 123:17

D&C 133:62

3rd Nephi–Our Guide to Establishing Zion

larrybarkdull — Thu, 19 Feb 2009 20:01:04 +0000

In the beginning of the 34th year of the Nephite calendar, a remarkable event occurred, one that is of critical importance to us today. According to Mormon, on the fourth day of the first month of the year, the Nephite nation collapsed under the weight of its own depravity. The fall was on the scale of the cataclysms of the Flood and Sodom and Gomorrah. Only a small group of Christians survived. Suddenly, above the darkness that had choked out any semblance of light, the voice of Christ was heard announcing his identity and the fulfillment of his mission; he declared the destruction of the wicked, lamented the evils of his people, and invited the remnant to come unto him with full purpose of heart.

Then the record goes silent. Mormon picks up the account “in the ending of the thirty and fourth year,” nearly twelve months later. What happened in the lives of the surviving Nephites during that year? Mormon only hints at what the people did with Jesus’ message; but when we piece together the account, we discover one of the great sermons of the Book of Mormon-a sermon that is of utmost importance to those of us who would become Zionlike.

Parallels between the 3rd Nephi Saints and the Latter-day Saints

We should keep in mind that these people were not unlike many of us: either they were new members or they were good people who were trying to live the gospel as best they could. Perhaps some were lukewarm; maybe others were sitting atop spiritual plateaus and lacking the motivation to keep climbing. Whatever their condition, we do know this: The Lord declared that they had escaped the destructions only because they were “more righteous” than the ones who had perished. That was not saying much. He was also quick to point out that they needed to change. Therefore, he called them to repentance and bade them strive to become truly converted so he could heal them.

Why is this account important to us? To answer that question, we must first remember that from the outset of the Book of Mormon, Moroni testifies that the book was written for us. Then, within the first pages of the Book of Mormon, Nephi instructs us to read the book by likening the scriptures unto ourselves. Armed with those two pieces of information, we might envision ourselves as members of that small group of Nephite survivors. Somehow these people, whom the Savior had deemed barely righteous enough to escape annihilation, had taken to heart his commandment and invitation and changed their lives so that within twelve months they achieved Zion.

In One Year

Brigham Young said, “[Zion] commences in the heart of each person.” “The length of time required ‘to accomplish all things pertaining to Zion’ is strictly up to us and how we live.” Like Joseph Smith, President Young was obviously frustrated with the Saints’ slow pace. At another time, he suggested an intriguing timeframe, which, if we were to apply, we might also become ready for the establishment of Zion: “…which we might have received in one year.”

If it were not for the account in 3rd Nephi, we might discount President Young’s preparatory “year” as optimistically short. Nevertheless, the Nephites, who were not unlike us, qualified in about a year to become pure in heart so they could come into the presence of the Lord. Of course, the Nephites were highly motivated because of the recent destruction and the Lord’s strict commandment to change. We would hope that we could change without such motivation. Nevertheless, the account in 3rd Nephi is our latter-day model for how we might prepare to become Zion people in a relatively short period of time.

Immediate Commandments

How did the Nephites do it? How can we do it?

Mormon seems to have wanted us to dig for the answer, as one would mine for a pearl of great price. A careful reading of the books of 3rd and 4th Nephi, which include the Savior’s directives and Mormon’s description of the achievement of Zion by the Nephite people, fill in the twelve-month gap and show us what we must do to rise to such a lofty ideal.

When we talk of establishing Zion in our lives, we often look beyond the mark for the announcement of a program or an exodus. While any number of possibilities might lie in our future, the one thing we can do personally is to become Zionlike, as the Nephites were commanded to do. The Lord required of them immediate changes, among which were true repentance that leads to conversion, coming to him with full purpose of heart, and ceasing pettiness, disputations and contentions.

A Mighty Change of Heart

We suspect that the Nephites took to heart Jesus’ admonition to repent-really repent–and come to him with full-not partial–purpose of heart. Alma describes this process as called being “born of the spirit.” King Benjamin’s people called it the “mighty change” in which they had “no more disposition to do evil, but to do good continually.” In examining various scriptural accounts of those who described the transformation of their hearts-often within a short period of time–Blaine Yorgason lists ten significant aspects of this mighty change.

“The birth of the Spirit, being born again, most often occurs after we have been stirred up to complete repentance of all our sins, usually through uncomfortable circumstances of some sort.
We must be taught of Christ’s atonement prior to the experience and have a sincere desire to believe in it.
We must show godly sorrow for our sins, manifested as a broken heart and a contrite spirit.
The birth of the spirit occurs only after crying out to God for mercy in mighty prayer, which is exercising faith in Christ unto repentance.
As the experience concludes, we feel our guilt swept away as we receive a remission of sins through the power of the Holy Ghost. This is the baptism of fire, which some in modern times have described as a sensation of warmth that sweeps over their body in a cleansing action that is otherwise indescribable. Others describe it as being filled with an overwhelming feeling of love, which lingers for an indeterminate period of time and is absolutely indescribable. This is certainly a manifestation of Christ’s charity or Christ’s pure love.
Knowing that our sins have been remitted, we feel complete peace of conscience for all our past sins. This feeling is so wonderful that all sin becomes abhorrent to us, we have no more disposition to do evil, and we resolve to never sin intentionally again. However, this does not mean that we will never sin again-only that we will do everything in our power to avoid sinning intentionally. Nor does it mean that we will forget our sins; it seems that memory is left until the resurrection so that learning will occur…. However, with guilt swept away through the atonement of Christ, the memory is no longer painful, and it will ever after be useful for instruction of self and others. That is why Benjamin said to ‘remember and perish not’ (Mosiah 4:30).
Once the experience is over, we are filled with an amazing heightened sense of love for our fellow beings, which is a further manifestation of charity, or the pure love of Christ. This love will be manifested by long-suffering, kindness, lack of envy, loss of pride, selflessness, being not easily provoked to anger, thinking only good rather than evil, rejoicing not in iniquity but only in the truth, and being perfectly willing to bear all things, believe all things, hope all things, and endure all things (Moroni 7:45).
Consumed with this love, we are also filled with the burning desire to acquaint all others with what we have discovered concerning Christ and His power to deliver from sin-this that they might enjoy the same peace and happiness we have found.
From this time forward, we will strive for a closer relationship with God and His Son. We will do this through intense study, humble living, constant repentance, earnest keeping of the commandments, and diligent service to those around us. With the light of heaven resting upon us, the course we are to pursue is now lighted plainly. In exactly following this course, we will be manifesting the image of Christ in our countenances.
Through this process, we have received a witness from the Father that Christ’s suffering and dying have been gifts of God and that those gifts have wrought an at-one-ment in our lives, making us one with, or bringing us into the family of, the Lord Jesus Christ.”

No More Contention and Disputations

Another thing that the Nephites must have overcome during their year of preparation was to rid themselves of contention and disputations. When the Savior appeared to them, he said, “And there shall be no disputations among you, as there have hitherto been; neither shall there be disputations among you concerning the points of my doctrine, as there have hitherto been. For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another. Behold, this is not my doctrine, to stir up the hearts of men with anger, one against another; but this is my doctrine, that such things should be done away.”

We might conjecture that if we would diligently strive to come unto Christ with full purpose of heart and rid our lives of contentions and disputations, we too might qualify in a short period of time, even in as little as one year, as the Nephite record and Brigham Young suggest, for the Lord to come to us and establish us as individual Zion people.

An Important Key to Establishing Zion

In the latter days, a key to establishing Zion in our lives is found in D&C 42, the revelation called, “the Law of the Church,” which comprises the law of Zion. In one sentence, the Lord prophecies of three significant events that will make us Zion individuals: “And ye shall hereafter receive church covenants, such as shall be sufficient to establish you, both here and in the New Jerusalem.” The references in this scripture lead to what I call The Three Pillars of Zion:

1. The New and Everlasting Covenant (D&C 132:4-7)
2. The Oath and Covenant of the Priesthood (D&C 84:33-44)
3. The Law of Consecration (D&C 82:11-15)

These three covenants (pillars) are sufficient to establish Zionlike qualities in our individual lives, in our marriages, families or among a group of people under the direction of the priesthood. Understanding that this is the Lord’s way of establishing Zion, we are left without excuse. Clearly, we have been given all that we need. To become the pure in heart, which is the definition of Zion people, we simply must better understand our covenants then live up to our privileges.

Enoch’s Dispensation is a Pattern

The scriptures that describe Enoch’s Zion provide us a model for establishing Zion in our lives. For example, both Enoch and Joseph Smith were commanded to:

• Preach the gospel of Jesus Christ. (See Moses 6:37; 7:19; D&C 19:21, 31; D&C 38:41.)
• Gather the Saints to places of safety. (See Moses 7:17-19; D&C 33:6; 45:69, 71; 115:6.)
• Attain unity and righteousness. (See Moses 7:18; D&C 21:4-7; 38:27.)
• Become “pure in heart.” (See Moses 7:18; D&C 97:21.)
• Care for the poor and needy. (Moses 7:18; D&C 38:35; 42:30)
• Build a City of Holiness. (See Moses 7:19; D&C 45:66-70.)

“It is high time to establish Zion”

Could becoming Zion people be that simple? Does establishing Zion come down to repenting and becoming truly converted, coming to Christ with full purpose of heart, ceasing pettiness, contentions and disputations, and keeping our covenants? If we were to really believe what we have been taught and really live what we have been given, could we also become Zion people in as little as one year? If the answer is yes, have we any excuse for waiting?

Joseph Smith clearly stated: “So long as unrighteous acts are suffered in the Church, it cannot be sanctified, neither can Zion be redeemed.” Our responsibility is to act now and embrace the principles of Zion, “or else,” the Lord warns, our “faith is vain.”

An editorial written by Bishop Newel K. Whitney and his counselors in the Messenger and the Advocate sums up the urgency: “Whatever is glorious. Whatever is desirable-Whatever pertains to salvation, either temporal or spiritual. Our hopes, our expectations, our glory and our reward, all depend on our building up Zion according to the testimony of the prophets. For unless Zion is built: our hopes perish, our expectations fail, our prospects are blasted, our salvation withers, and God will come and smite the whole earth with a curse.”

Finally, President Lorenzo Snow exhorted, “It is high time to establish Zion. Let us try to build up Zion. Zion is the pure in heart. Zion cannot be built up except on the principles of union required by the celestial law. It is high time for us to enter into these things.”

The Covenant of Zion

larrybarkdull — Wed, 03 Dec 2008 17:36:26 +0000

Zion is the habitation of the Lord. A Zion person harbors the hope that one day the Father and the Son will make their abode with him. To regain and enjoy God’s presence is a primary reason why a person enters into the New and Everlasting Covenant. To regain and enjoy God’s presence are the promised results and the supernal blessings for abiding in the Covenant.

Joseph Smith said,

‘If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him.’ Now what is this other Comforter? It is no more nor less than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions–Isaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the Saints who held communion with the general assembly and Church of the Firstborn.”

The Ideal of Zion

This, then, is the ideal to which we should aspire. We may not achieve the ultimate expression of perfection of Zion in this life, but we must “relentlessly chase perfection,” as Vince Lombardi is quoted as saying, “knowing full well we will not catch it, but…in the process we will catch excellence.” To achieve Zionlike attributes in our lives requires no new revelation. The Prophet Joseph Smith, whose mission it was to restore the fullness of the gospel, received every revelation, covenant and power regarding the establishment of Zion. Therefore, we have everything that we need to become individually pure in heart and Zionlike. While the Church-wide implementation of the specific “law” of Zion might still be futuristic, our individual living of the law is not. We have made covenants; we simply need to abide in them.

And do it we must. Everything of eternal consequence hinges on our obedience and diligence to the New and Everlasting Covenant.

Eternal Marriage-the Crowning Order of Zion

Prefacing the eternal law of marriage, which is the crowning order of the New and Everlasting Covenant and the gate to Zion (The Church of the Firstborn and the highest degree of the Celestial Kingdom), the Lord revealed the following essential information regarding the Covenant:

Prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same. For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory. For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world. And as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.

Apathy Toward the Covenant

In vision, Nephi saw the latter-day members of the Church, who had made the New and Everlasting Covenant. To his dismay, he saw widespread apathy; we had neglected the Covenant in favor of carnal security. We had been lulled away from the Covenant by Satan, and we were ignorantly under the impression that “All is well in Zion; yea, Zion prospereth, all is well.” While it is true that all is well with the Church, it is not necessarily “well” with many of its members. Nephi saw that our carnal appetites had allowed the devil to “cheat our souls” with the purpose of “leading us away carefully down to hell.” According to Brigham Young, carnal security, materialism, and wealth seeking are the devil’s clever “decoys” that drive a wedge between Zion and us.

The metaphor is chilling. A decoy is something that looks like the real thing but is meant to trap its victim. A decoy is cleverly disguised, but it is deadly if you get too close to it. President Young said, “It is a fearful deception which all the world labors under, and many of this people too, who profess to be not of the world, that gold is wealth.” The only solution is the one that Nephi offered when confronted by the people in the great and spacious building: “We heeded them not.” That is, “we did not allow ourselves to become distracted. We were determined to abide in the Covenant, regardless of what Babylon said or offered us.” Only abiding in the Covenant provides real security.

Safety in the Covenant

Of course, this is a tall order. You might ask, “What will become of me, if I attempt to step away from Babylon and fully embrace the principles of Zion?” The answer is always the same: “Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.” The solution is imbedded in the Covenant; it is God’s promise. He will support you, sustain you, stand beside you, and keep you safe: “Surely Zion shall dwell in safety forever.” Safe in the Covenant, you no longer have to worry like you did in Babylon: “Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For your heavenly Father knoweth that ye have need of all these things.”

This is not to say that we cease laboring. Labor is essential to Zion. But labor, like other principles, exists in varying degrees that range from telestial to celestial. What we labor for defines our labor as of Babylon or of Zion. To make the mental leap takes faith–lots of faith. Only the Atonement of Jesus Christ can make the transition to Zion possible. The Atonement has the power to purify our hearts, make of us celestial people, secure for us a celestial resurrection, make us heirs of God’s kingdom, and bind to us our spouse and family forever.

The Establishment of Zion is the Goal of the Gospel

“The prophets always labor to prepare people to become a people of Zion. Sometimes people embrace Zion; most often they do not.” If the prophets cannot persuade the Church as a whole to become Zion, then they will continue to preach Zion principles and convert us one by one.

Considering the blessings of Zion, why would we choose otherwise? Perhaps because of fear.

We might say, “Zion and consecration are well and good, but I don’t want to be the first to live them. Therefore, I will wait for the president of the Church to reveal a program.” This is a dangerous attitude that is fraught with folly. We might ask ourselves: “Which of our covenants is waiting for a program from Church headquarters? Baptism? Sabbath day observance? Temple worship? Eternal marriage? Why, then, do we consider parts of the New and Everlasting Covenant, especially the Law of Consecration, futuristic?

We know the principles of Zion, so what stops us from living them? Clearly, Babylon has a hold on us that we fear to break. But we need not fear. We have evidence that the principles of Zion hold safety and prosperity. For example, who has ever made themselves poor by paying tithes and offerings? It is impossible, With confidence in tithes and offerings alone, we are equipped to press through our fear and embrace Zion in its entirety, as we have covenanted to do. Perhaps to that end the Lord encouraged us to consider the lilies of the field. Most certainly, he will take care of his covenant people. The Book of Mormon is a textbook on the subject.”

Why are ye so fearful?

During the ministry of Christ, a fierce storm arose that threatened to capsize the apostles’ boat. Panicked, they awakened the Savior and cried, “Master, carest thou not that we perish? And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. And he said unto them, Why are ye so fearful? how is it that ye have no faith?” In other words, “How could you be afaid, knowing that I was with you? Where is your faith?” Wherever Zion is, there is the Lord; wherever a Zion person is, there is the Lord.

If he is with us, if we know that he commanded us to live the fullness of the New and Everlasting Covenant, if we really believe that he will stand beside us while we struggle to live the Covenant, what have we to fear? We will not be disappointed. We, like the Nephites, will experience for ourselves the safety, abundance and joy of Zion, for “surely there could not be a happier people among all the people who had been created by the hand of God.”

The Ultimate Blessing

If we intend to become Zion people, we might consider changing the paradigm of our belief, if it is lacking. In too many instances, we do not believe what our faith tells us. We believe in a convenient gospel with the expectation that God, if he wants to, will move us along and eventually rewards us with the extraordinary blessings of Zion.

But Zion cannot be established either in an individual’s life or in a society on such a philosophy. Zion has always been established by people’s believing all that their faith tells them. When we back away from our responsibility to live the entirety of the Covenant, and when we shift the burden of preparing for the establishment of Zion to the prophet, we are stepping into dangerous territory, the same that Moses’ people stepped into. If we want to become Zion people, we must first believe what our faith tells us Zion people are – the pure in heart, those who are striving to achieve the presence of God. Will that happen without seeking and asking? Of course not. No blessings arrive unbidden. We must work for them. “Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am.”

Elder McConkie said, “Those who attain this state of cleanliness and perfection are able, as occasion may require, to see God and view the things of his kingdom. (D. & C. 84:23; 88:68; Ether 4:7). Indeed, the ultimate privileges of God’s holy authority are spoken of as follows: ‘The power and authority of the higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the church-to have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant’ (D&C 107:18-19).”

“While in the flesh,” Zion people can qualify for the “privilege of seeing and knowing for themselves.” The Father and the Son will come and make their abode with that person, as the Prophet said, and because they have made their hearts pure by abiding the Covenant, “they shall see God.” This is the ideal and the privilege of seeking to become a Zion person.

Embracing the Law of Consecration

larrybarkdull — Fri, 21 Nov 2008 06:52:50 +0000

The Law of Consecration is the very core of the gospel, and it permeates every gospel principle. This highest law defines a Zion person. Although programs of consecration have come and gone, the template of consecration remains the same. Consequently, consecration is current; it is now. Only by living this law can we hope to obtain an inheritance in the celestial kingdom.

What is Consecration?

To consecrate something is to sanctify, purify and set it apart for a sacred use, to make it holy, to dedicate it solemnly to a special service, or to give it religious sanction as with an oath or a vow. When we make the covenant of consecration, we agree to consecrate our lives, including everything that we have, will have, are or will be. According to President Kimball, we consecrate “our time, talents and means to care for those in need-whether spiritually or temporally-and in building the Lord’s kingdom.”

Hugh Nibley asks, “And how much is one able to give? Exactly as much as the Lord has given him-all that which the Lord has blessed you, or with which he will bless you.” Lived properly, the covenant of consecration paves the way and lays the foundation for the establishment for Zion in a righteous person’s life.

A Brief History of Consecration

The first recorded revelation concerning consecration was April 7, 1829, when the Lord instructed Joseph Smith to “seek to bring forth and establish the cause of Zion.” This was no small task. Zion is the celestial order of things, for both individuals and societies. Some descriptions of consecrated Zion people include: their belief that all things belong to God and that they are stewards; their willingness to be unified by esteeming other people as themselves; their retaining and exercising their free agency; their willingness to set aside selfishness and become equal with all the saints of God, according to their wants, needs and family situations by consecrating their “time, talents, strength, properties, and monies”; and their being accountable to the Lord for the discharge of their covenant and stewardships.

Anciently, Enoch managed to establish the ideal of Zion among his people, who later joined to create Zion, the city. These people exercised faith in Jesus Christ, repented of their sins, embraced the fullness of the New and Everlasting Covenant, and thereby became “of one heart and one mind, and dwelt in righteousness; and there was no poor among them.” The vehicle that made this condition possible, and that will make it possible in the latter-days, was the Law of Consecration.

At the beginning of 1831, “the Lord revealed to the Prophet Joseph Smith in Fayette, New York, that anciently he had taken the Zion of Enoch to himself and then commanded him to go to Ohio to receive the law [the law of Zion].” A month later, February 9, 1831, the Lord revealed to the Prophet “the law,” or the law of Zion, that which the Prophet specified as “embracing the law of the Church.” This law became known as Section 42 of the Doctrine and Covenants, and in it the Lord revealed the cornerstones of the Law of Consecration.

D&C 42-The Cornerstones of Consecration

The “Law of the Church,” Section 42 of the Doctrine and Covenants, lists four cornerstones of the Law of Consecration:

First, mutual assistance–the Lord expects his disciples to sustain and help one another.
Second, proper use of priesthood–the priesthood is to be used to benefit those who are physically and spiritually ill or in need.
Third, the need for faith-according to God’s will, a person can be healed [physically, emotionally and spiritually] by the power of the priesthood if that individual has faith in Jesus Christ and if he is “not appointed unto death,” information that gives confidence to the person as he realizes that the Lord has given him time to work out his exaltation.
Fourth, reciprocal love–the Lord expects his disciples to love one another and to become one.

The Law We Must Live to Achieve the Celestial Kingdom

President Ezra Taft Benson said, “The law of consecration is a law for an inheritance in the celestial kingdom. God, the Eternal Father, His Son Jesus Christ, and all holy beings abide by this law. It is an eternal law.” People whose lives are consecrated to the Lord “set their hearts on righteousness and having actually put first in their lives the things of God’s kingdom.”

The Church Welfare Plan describes a consecrated person as one who does not seek for worldly riches; who esteems his brother as himself; who, through tithes and offerings, helps to build up the Kingdom of God by caring for the temporal needs of those General Authorities whom God has called into full-time service; who makes his worldly goods available, over and above his family’s necessities, for the Lord’s work; and who, with his time, talents and means, takes care of the temporally and spiritually poor. Quoting the Church Welfare Plan, Bruce R. McConkie wrote,

“The practice of the law of consecration is inextricably intertwined with the development of the attributes of godliness in this life and the attainment of eternal life in the world to come. ‘The law pertaining to material aid is so formulated that the carrying of it out necessitates practices calculated to root out human traits not in harmony with requirements for living in the celestial kingdom and replacing those inharmonious traits with the virtues and character essential to life in that abode.’ (Bowen, The Church Welfare Plan, p. 13).”

Then quoting a supporting scripture, Elder McConkie added, “For if you will that I give you a place in the celestial world, you must prepare yourselves by doing the things which I have commanded you and required of you.”

Consecration’s Foundational Principles

Elsewhere in the scriptures, we learn that the Law of Consecration is built on the foundational principles of agency, stewardship, accountability and labor.

Agency. An agent is someone who has the power and authority to act. Therefore, agents have agency, which is the ability to “act for themselves,” or to the ability to act for himself with respect to a given responsibility or obligation. Agents have the capacity to be accountable for their actions. Whereas freedom is the power and privilege to exercise our will and act upon it, agency is the power, independence of mind and individual will to choose in the first place.

Elder McConkie wrote: “Four great principles must be in force if there is to be agency: 1. Laws must exist, laws ordained by an Omnipotent power, laws which can be obeyed or disobeyed; 2. Opposites must exist–good and evil, virtue and vice, right and wrong–that is, there must be an opposition, one force pulling one way and another pulling the other; 3. A knowledge of good and evil must be had by those who are to enjoy the agency, that is, they must know the difference between the opposites; and 4. An unfettered power of choice must prevail.”

Moral agency describes our ability to act upon and be accountable for spiritual matters. Zion people exercise their God-given agency to choose to make and keep the New and Everlasting Covenant (the Covenant), and to reject the enticements of Babylon. And choose we must. Posing the choice between Zion and Babylon, Elijah asked, “How long halt ye between two opinions? if the Lord be God, follow him: but if Baal [Babylon], then follow him.” Being lukewarm on the issue is not acceptable: “I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.”

That these opposites (hot and cold) exist makes agency possible: “And it must needs be that the devil should tempt the children of men, or they could not be agents unto themselves; for if they never should have bitter they could not know the sweet.” Therefore, we are free to choose our destiny: Zion, to our salvation, or Babylon, to our condemnation. “Behold, here is the agency of man, and here is the condemnation of man; because that which was from the beginning is plainly manifest unto them, and they receive not the light.”

Having chosen Zion and thus having overcome Babylon, Zion people enjoy the highest degree of moral agency and its resulting freedom. Agency and freedom flourish in Zion: “If the Son therefore shall make you free, ye shall be free indeed. “And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon….” Conversely, agency and freedom decrease in Babylon: “And the whole world [Babylon] lieth in sin, and groaneth under darkness and under the bondage of sin.” Choosing Babylon results in fewer choices and less freedom to exercise agency, while choosing Zion results in limitless choices and unequalled freedom to exercise agency.

Stewardship. When a person exercises his agency to live the Covenant, he makes a conscious choice to become a steward of the Lord’s property. His approach to ownership is “the earth is the Lord’s, and the fulness thereof….” Elder Bruce R. McConkie said, “Underlying this principle of stewardship is the eternal gospel truth that all things belong to the Lord. ‘I, the Lord, stretched out the heavens, and built the earth, my very handiwork; and all things therein are mine …. Behold, all these properties are mine, … And if the properties are mine, then ye are stewards; otherwise ye are no stewards.’ (D&C 104:14, 55-56).”

We are expressly forbidden to hoard property or claim it as our own: “I command thee that thou shalt not covet thine own property….” Therefore, a Zion person’s claim to his property is subordinate to the Lord’s claim. As Martin Harris learned, property must be consecrated for the building up of the Kingdom of God and the establishment of Zion, which provides that no poor should exist among us. Ultimately we will be held accountable for the discharge of our stewardship.

A Zion person’s stewardship, sometimes referred to as “portion,” or “inheritance,” is to be used to support his own family, and then “conveying back to the Lord’s storehouse any surplus which accrued [for the poor]. (D&C 42:33-34, 55; 70:7-10).” Elder McConkie added, “It is by the wise use of one’s stewardship that eternal life is won.” Zion people do not take their covenant of stewardship lightly; they know that everything depends on their faithfulness in this responsibility: “And whoso is found a faithful, a just, and a wise steward shall enter into the joy of his Lord, and shall inherit eternal life.”

Accountability. The Lord said, “…every man shall be made accountable unto me, a steward over his own property….” Upon the principle of moral agency, stewards are free to manage their stewardships, but they are not free from being accountable to the Lord: “…it is required of the Lord, at the hand of every steward, to render an account of his stewardship, both in time and in eternity. For he who is faithful and wise in time is accounted worthy to inherit the mansions prepared for him of my Father.” Clearly, we will one day stand before God to give an accounting of our deeds, which will include the management of our stewardship. Our performance will determine the trusts and stewardships given to us in eternity.

Zion people are under covenant to account for their earthly stewardships to the Lord’s servant, the bishop: “Verily I say unto you, the elders of the church in this part of my vineyard shall render an account of their stewardship unto the bishop, who shall be appointed of me in this part of my vineyard. These things shall be had on record, to be handed over unto the bishop in Zion.” For this reason, we report to the bishop each year regarding our tithes and offerings, and we account to him during our temple recommend interview. Elder David A. Bednar said that we account to God every night in prayer.

Labor. Elder Bruce R. McConkie wrote, “Work is the great basic principle which makes all things possible both in time and in eternity. Men, spirits, angels, and Gods use their physical and mental powers in work.” Work, like other principles, exists in degrees ranging from telestial to celestial. Adam was commanded to work to support his family, which is a celestial endeavor, but he was not commanded to set his sights on empire building, plundering, extorting, leveraging, competing, augmenting his balance sheet or amassing personal wealth on the backs of the poor, all of which are telestial. Adam worked to create the first Zion upon the earth: Adam-ondi-Ahman. There he labored to sustain his immediate family and to bless the lives of others.

Likewise, Enoch worked to establish Zion, as did Melchizedek and Nephi: “And it came to pass that I, Nephi, did cause my people to be industrious, and to labor with their hands.” They worked together for the benefit of all. They labored to establish righteousness. They worked in unity to raise crops, smelt ore to create weapons for defense, and fashion objects of beauty. Together, they built buildings and a temple. Because of their celestial level of labor they were blessed with prosperity and familial strength: “And it came to pass that we began to prosper exceedingly, and to multiply in the land.”

Things began to fall apart when the Nephites became selfish and began to work on a telestial level. Jacob chastised them for searching “for gold, and for silver, and for all manner of precious ores” for the purpose of obtaining riches “more abundantly than that of your brethren,” causing the errant one to be “lifted up in the pride of your hearts, and …suppose that ye are better than they.” This kind of labor is not justified in Zion; it is condemned. President Kimball said, “As I understand these matters, Zion can be established only by those who are pure in heart, and who labor for Zion, for the ‘laborer in Zion shall labor for Zion; for if they labor for money [riches] they shall perish’ (2 Ne. 26:30).2 Ne. 26:31).”

Jacob taught the celestial law of labor and its underlying motivation: “Think of your brethren like unto yourselves, and be familiar with all and free with your substance, that they may be rich like unto you. But before ye seek for riches, seek ye for the kingdom of God. And after ye have obtained a hope in Christ ye shall obtain riches, if ye seek them; and ye will seek them for the intent to do good–to clothe the naked, and to feed the hungry, and to liberate the captive, and administer relief to the sick and the afflicted.” Clearly, we must work, but what we work for determines if the work is telestial or celestial.

Conversely, “idleness has no place [in Zion],” said President Benson, “and greed, selfishness, and covetousness are condemned. [Zion] may therefore operate only with a righteous people.”

Conclusion

The Law of Consecration is a subject as glorious as its Founder. It is the law of the Celestial Kingdom revealed to us in this telestial setting for our salvation and exaltation. By this law the Kingdom of God prepares the way for the establishment of Zion as a holy community and Zion as individual people. We must learn all we can about this law then live it, otherwise we cannot expect to obtain an inheritance in the Celestial Kingdom. The foundational principles and cornerstones of Consecration are equality, unity, mutual assistance, proper use of the priesthood, faith, reciprocal love (charity), agency, stewardship, accountability and labor. This is the law by which hearts are purified, and by which we are ushered into the presence of God. Only upon the Law of consecration can we become one in our marriages, families, wards, stakes, the Church, and one with the Father and the Son.

See American Heritage Dictionary, “Consecrate” and “Sanctify”

Spencer W. Kimball, The Teachings of Spencer W. Kimball, edited by Edward L. Kimball, p.366

Hugh Nibley, Approaching Zion, p.427

D&C 6:6

See D&C 105:5

See D&C 38:17; 104:11-14

See D&C 38:24-27; 51:3, 9; 70:14; 78:6; 82:17

See D&C 104:17

See D&C 51:3

Bruce R. McConkie, Mormon Doctrine, “Consecration,” p.157

See D&C 72:3; 104:13-18

Moses 7:18

Encyclopedia of Mormonism, “Consecration,” p.312

D&C 42 introduction

List adapted from Clark V. Johnson, Sperry Symposium 1989, “The Law of Consecration: The Covenant That Requires All and Gives Everything”

Ezra Taft Benson, The Teachings of Ezra Taft Benson , p.121

Bruce R. McConkie, Mormon Doctrine, “Consecration,” p.157

See Albert E. Bowen, The Church Welfare Plan, p.6

Bruce R. McConkie, Mormon Doctrine, “Consecration,” p.157

D&C 78:7

See American Heritage Dictionary, “Agent”

2 Nephi 2:26

See D&C 29:35

Bruce R. McConkie, Mormon Doctrine, 2d ed., “Agency,” p.26

See D&C 29:35

1 Kings 18:21, insertion added

Revelation 3:15-16

D&C 29:39

D&C 93:31

John 8:36

2 Nephi 2:26

D&C 84:49-50

Psalms 24:1

Bruce R. McConkie, Mormon Doctrine, 2d ed., “Stewardships,” p.767

D&C 19:26

See D&C 72:3-4; 51:19; Luke 16:2; 19:17; Matthew 25:14-30; D&C 82:3, 11; 78:22

D&C 51:4

D&C 51:4; 57:15

Bruce R. McConkie, Mormon Doctrine, 2d ed., “Stewardships,” p.767

D&C 51:19

D&C 42:32

D&C 72:3-4

D&C 72:5-6

See David A. Bednar, “Pray Always,” Ensign, November 2008

Bruce R. McConkie, Mormon Doctrine, 2d ed., “Work,” p.847

Genesis 3:19

2 Nephi 5:17

See 2 Ne 5:10-16

Jacob 2:12-14

Spencer W. Kimball, The Teachings of Spencer W. Kimball, p.363

Jacob 2:17-19

Ezra Taft Benson, “A Vision and a Hope for the Youth of Zion,” Devotional Speeches of the Year [Provo, Utah: BYU, 1978], p. 74.

Wayward Children—Balancing Justice and Mercy

larrybarkdull — Thu, 13 Nov 2008 19:00:06 +0000

Rescuing wayward children is a balancing act, the efforts of juggling Justice and Mercy. In the following correspondence, a father wrestles with dealing with offense, yearning for more priesthood support, and trying to maintain control while showing love-no easy tasks, and common struggles of faithful parents.

Dear Larry,

My family lives in Utah. My wife and I have been married for 25 years. We both served missions, and we try to live faithfully serve in the Church and live the gospel. Our two oldest boys were Eagle Scouts, Seminary graduates, presidents of their quorums, fine examples to other youth, and they both served missions. However, neither one served in leadership positions, and that nagged at them.

When they returned home and joined a singles’ ward, they didn’t feel needed or valued. Now, these boys have been taught that you don’t wait for opportunity to serve. You go get it! You go meet the Elders President and Bishop and let them know you’d like to be put to work. Sadly, nothing happened, and now, three years later, they are inactive. They break commandments that they never would have considered breaking before. I am continually distressed that they put them in compromising situations.

I have met with their priesthood leaders many times. These men recognize the problem, but they want my sons to meet them halfway. I suggested that you don’t meet the “lost sheep” halfway, you go find them and bring them back. Both boys are waiting to feel valued as returned missionaries, that their having served is appreciated. They are waiting for someone to care that they are lost.

Of course, I understand that they are suffering from distorted thinking and ever-weakening testimonies, but their concerns don’t go away. How can totally active returned missionaries go into total inactivity? When I have heard of such stories, I have always thought that I could identify some glaring flaw in someone’s past. But in this case, my boys simply slipped away. Any help?

Confused and Searching Father

Dear Confused and Searching Father:

Living in Utah, especially in predominately LDS areas, can be challenging. On the one hand, Utah is one of the best places to rear an LDS family, and on the other, Utah often provides few opportunities to serve. And service, as we know, it the essence of the gospel and the action that motivates and grows a testimony. My feeling, however, is there are more opportunities to serve beyond the structure of the Church than within–doing many good things of our own free will. For instance, I can promote the Plan of Salvation to tens of thousands of people throughout the world via my writings on the Internet, which service is not a church calling. Moreover, I have friends, who have extracted tens of thousands of names for the Family History project, and other friends who attend the temple often for their deceased relatives. I know men who quietly respond to requests for priesthood blessings, and miracles happen. I know women who give compassionate service for the pure purpose of love, and who seldom receive recognition. These are not official callings, but they bring people to Christ.

A Plague Facing the Youth

But let me talk about your concerns. I assume that your sons are not married. There is a plague that is increasingly consuming the youth, especially marriage-age returned missionaries. They are postponing marriage for a variety of reasons, typically for selfishness, fear and unwillingness to commit. This Satanic strategy is of great concern to the Brethren, who have spoken about it on a number of occasions. Let me be so bold as to suggest that the underlying problem with your sons is not lack of service but lack of progression.

Eternal Marriage-The Primary Purpose of Mortality

When we consider the gospel globally, we come to the conclusion that the purpose of mortal life (meaning the Second Estate-the life between mortal birth and the resurrection) is two-fold: 1) to get back to God, 2) to be like him when we arrive. Neither goal is possible unless at sometime we marry in the temple. The ultimate definition of service is to totally consecrate ourselves by covenant to someone else for a cause greater than we are to the end that life might be enhanced or created. Therefore, temple marriage is the greatest manifestation of consecration and service. Everything and everyone in the universe can be traced back to two people who fell in love and made a covenant at an altar in the temple.

To achieve that lofty goal, we need a mortal body and the covenants and ordinances of the gospel, and all these things lead to an altar in a temple. Nothing else really matters in mortality or eternity if this one goal is not reached. Therefore, this is the single issue that occupies the minds of both God and Satan. In one way or another, every commandment or sin impacts the core issue of eternal marriage. I understand that temple marriage happens for different people at different times, but the verity does not change. In one place or another, sometime in this life or the next, before resurrection, this goal must be accomplished otherwise exaltation is forfeited.

Magnifying our priesthood calling

It is upon the issue of temple marriage issue that Elders “magnify their calling” in the priesthood (D&C 84:33-44). Their calling is NOT “callings,” or assignments, but the actual calling to eternal life, which can only be achieved through temple marriage. By fulfilling their priesthood calling, Elders are both magnified and renewed in the body–that is to say, by this ordinance they now have the power to replicate themselves through posterity with their children carrying the blood of the Covenant and rights to the priesthood and its blessings. By magnifying their calling, Elders qualify to receive all that the Father has. These blessings, according to Elder McConkie, are so profound that they are repeated again on the occasion of marriage to both the husband and wife. All other callings pale in comparison to this singular calling-eternal life through temple marriage. Therefore, because temple marriage is the central purpose of mortality and the priesthood, it is going to be viciously attacked by the adversary.

I suggest that you resist the temptation to be sucked into your sons’ present concerns and deflect your attention away from the core issue: magnifying one’s calling in the priesthood. When that is in place, an Elder is finally in a position to serve, and the opportunities will flow.

The power of example

It sounds as if your relationship with your sons is good. Perhaps you and your wife could sit down with them and explain why you love each other and how much your temple marriage means to you. Maybe you could talk about the power in the priesthood that comes to you because of your sealing. You could tell your sons of the hope that your sealing provides, and why this single ordinance is the most important thing in your life. You could explain why you want this for them. Despite where they are, they can repent and have this blessing in perhaps a short period of time. Both you and I have seen this happen time and again. It is simply a matter of focusing on the right thing, discarding the counterfeit problem, and moving rapidly toward the critical goal.

I hope this helps.

Larry

Dear Larry:

Thank you for your reply. Wise council. They would do well to receive it. I feel, at this point however, that they have removed themselves from the Church so much that they have lost the associations that would help them meet good LDS young women. The issue of being needed continues to be a stumbling block. One of my sons told me that he just wants someone besides his parents to care about him and appreciate him. I am at a loss. I have expressed this concern to his bishop, who is a kind and loving man, but he seems too busy to follow up. I have asked that the Elders Quorum President to make a visit, but so far nothing has been done.

Thanks again for your council. I will look for a teaching opportunity to share this.

Confused and Searching Father

Dear Confused and Searching Father:

I wonder why it is that we, who serve church callings, are too busy to find the lost sheep or feed the Lord’s lambs. It is difficult to find an instance in the Savior’s ministry when he was so caught up in administrative concerns that he hadn’t the time for individuals in need. I wonder why we boast about being saviors on Mount Zion but fail to do the work of the Savior. I wonder if we view advancement to the Melchizedek Priesthood as if it were an increase in scouting rank, and miss the idea entirely that the higher priesthood is the power to bring people to Christ.

When I survey Joseph Smith’s life, I see him reaching out and reclaiming numerous lost souls, including W.W. Phelps. Imagine what our hymn book would be like if two Elders had not purposely sought out Brother Phelps, or if the Prophet had not forgiven his brother.

Nothing of Eternal Consequence Can Be Lost

Our one comfort is the promise that nothing of eternal consequence can be lost because of the actions or inactions of another person. In the end, each person will have his “Alma” experience. The curtains of darkness, deception, sin and confusion will be drawn back revealing the bright light of truth. This is a universal experience, and we have it as two witnesses in the conversion stories of Alma and Paul. When this happens (and sooner or later it will), each person, like Alma and Paul, will have an opportunity to choose. We pray that he or she will choose wisely.

If that person has not sinned beyond reclamation, which is unlikely, the Savior will take him by the hand and walk him back home. Will there be a price to pay? Of course. There was a price for Alma and Paul, too. But the obstacles have already been cleared in the Atonement, and I am certain that the Savior or his servants will explain that verity to the sin-laden soul. The bottom line is this: the prophets’ promises are sweeping and contain very little qualifying language. Most wayward children will return. God has a plan of salvation within the Plan of Salvation for each of them, and he does not rely on the frailties of men to enact that plan. Nevertheless, we are required to sanctify ourselves to participate in that plan, and it seems that our sanctifying effort is an essential element that God can use to infuse that plan of salvation with power.

Time is on your side. Things will turn out better than you think.

Larry Barkdull

Dear Larry,

Thank you for your heartfelt response. We know there are blessings promised as a result of being sealed in the temple and for our regular temple attendance. My wife tells me to just love my boys. That is my challenge. I feel that where much is given much is expected. I expect more from them.

My wife says that I shouldn’t let it bother me, and she is tired of me bringing it up. She feels that I must hate my sons. I don’t hate them. It is because I love them that I want to discuss their situation with her and try to figure how to help them. My wife comes from a family in which several of her siblings became inactive, and two were excommunicated. I did not come from this background. I can’t understand how someone could have the gospel then toss it aside.

I could probably drop the issue except that I am always reminded when the boys come home for dinner and flaunt their inactivity. I am concerned for their younger siblings who see this bad example. In front of their younger brothers and sisters, my older boys brag of their Sunday camping trips and the shopping they do. When I say anything about it, I am the bad guy and need to be quiet. This is my home and I want the gospel lived and respected in my home. How can I be at peace and balance all this?

Confused and Searching Father

Dear Confused and Searching Father:

The balancing act of parenthood can be daunting. On the one hand, Justice recognizes that there are immutable laws that carry blessings and consequences; on the other hand Mercy wants to belay the consequences and bring back the wayward one at any cost.

Justice and Mercy

Balancing Justice and Mercy is the work of a God. Peace results only when balance is achieved, therefore, without the Holy Ghost, we mortals could never accomplish balance. Recognizing that we are woefully equipped to shoulder such a task–especially in an emotionally-charged atmosphere when the stakes are high–should drive us to our knees where we plead for grace. When help arrives–and it always does–perspective settles in, and a course of action becomes apparent.

There are several verities that help us endure:

Personal sanctification opens the door to revelation and conversion opportunities.
The Savior anticipated, paid for, and cleared the obstacles standing between your children’s present situation and where they wanted to end up.
Agency demands that we choose our destinies. I believe that premortally we parents were presented with a “calling” to rescue some of God’s children, we chose to accept that calling, and we were prepared. No one sprung this event upon us. We can draw upon that preparation now.
A marriage is a partnership with God. Your unity summons the Savior: “Where two or three are gathered together in my name, as touching one thing, behold, there will I be in the midst of them” (D&C 6:32). Your unity with your wife is the most important factor in rescuing your children.
It’s going to be alright. Time is on your side. The prophets’ promises are so sweeping that we have great cause to hope. What is going on today will dissolve tomorrow. Nothing is impossible with God. Within his Plan of Salvation are personal plans of salvation for your children.
Charity NEVER faileth. This powerful statement is astonishing. In a world where everything is programmed to fail–time dwindles, people die, relationships crumble, faith falters, possessions end up in the junk yard, governments come and go, organizations disintegrate–charity alone never fails!

Err on the side of Mercy

My suggestion is to let go of Justice for a while and embrace Mercy. Center your attention on unconditional love and acceptance, unless your family is endangered. In a kind way, ask your sons not to attack the gospel that you love so much, and in return do not attack their lifestyles. Mutual respect makes family and home safe places, and someday they will need a safe place to land.

Have a frank talk with your younger children about their choices: Will they follow the examples of their brothers or stay true to the gospel? We recall that Lehi had such conversations with his younger sons. Wouldn’t it be better for your younger children to make a controlled choice within the walls of your home than outside in the uncontrolled environment of peers?

Become more unified with your wife than you ever have been. Let nothing, not even a difference of opinion, drive a wedge in your relationship. Your unity is your greatest spiritual asset.

And finally remember that charity does not come to us naturally. “This love,” Moroni says, is had only by praying for it “with all the energy of heart.” This love “is the greatest of all…and endureth forever.” Increase your level of charity then give it away freely. The person who possesses charity can no more fail than can the charity that defines them. Charity NEVER faileth! This principle is so important that God gave us two witnesses: 1 Corinthians 13 and Moroni 7.

You are a good man. The road you are on is leading to a success that you cannot presently envision, but it exists just the same. You’ll see.

Blessings,

Larry

The Redeeming Effect of Personal Sanctification

larrybarkdull — Wed, 15 Oct 2008 23:51:31 +0000

Many parents have asked for scriptural proof that personal sanctification has a redeeming effect on the person for who they are praying. Here is a correspondence that lists that proof.

Hi Larry,

I am a new subscriber to the Meridian Magazine. I have enjoyed reading your articles on Wayward Children. We are dealing with two wayward children and we need as much support and encouragement as we can get. I understand that your main theme is the following:

“Every effort we put forth to sanctify ourselves has a redeeming effect on those for whom we are praying.”

I agree with this. I was wondering if you have any specific scripture references that lend support to this statement. I am teaching a RS lesson and would like to touch on this theme, so having this reference would help me.

Thank you,

Mother Seeking Proof

***************

Dear Mother Seeking Proof:

You asked for scriptural evidence of the redeeming effect that sanctifying one’s self can have on another. The best example that I know of is the Savior. Here are some excerpts from my upcoming book:

In his great intercessory prayer, the Savior taught that personal sanctification is the principle by which one person might save another. Just moments before Gethsemane, Jesus made the following statement: “For their sakes I sanctify myself that they also might be sanctified” (John 17:19). In other words, the first action, personal sanctification, makes possible the second action, the saving of another. We often think of sanctification in the context of being cleansed from sin-and it is certainly that-but here we see Jesus, who had no sin, sanctifying himself. Obviously, there are greater reasons to persist in the process of sanctification beyond repentance. So how did Jesus sanctify himself? We see the answer in the context of the 17^th chapter of John 17: He sanctified himself through strict obedience, partaking of the sacrament, entering into a fast, making a sacrifice and offering mighty prayer (which I believe is prayer preceded by sacrifice).

In Jesus’ example we find keys to the sanctification process. In the last hours of his life what does he do? After having lived a life of perfect obedience, he partakes of the sacrament; then he enters into a fast, in which he does not eat or drink through the end of his life; then he offers an infinite vicarious sacrifice coupled with mighty prayer. Clearly, in addition to other sanctifying principles, obedience, partaking of the sacrament, fasting, offering sacrifice and mighty prayer are some essential keys to personal sanctification.

The Savior’s example of personal sanctification teaches us that we can shine a bright beam on those we love by focusing on fundamental gospel principles, such as increasing our obedience, worthily partaking of the sacrament; fasting with purpose, and offering mighty prayer coupled with sacrifice. With regard to offering sacrifice, interestingly, the sacrifice that seems to be most Christlike-or Saviorlike-is vicarious sacrifice, or proxy sacrifice. Is it any wonder, then, that some of the most powerful prayers that we offer are in the temple in the most sacred location of the temple, after we have performed a vicarious sacrifice for someone who could not otherwise achieve salvation? If we will pay attention, we will learn that parents, who are united in love and who sanctify themselves, are endowed with power to pray for angels in behalf of their children. Clearly, the prayers offered by sanctified parents for their children are only exceeded in power by the prayers of Jesus Christ.

I hope this helps you.

Larry

***************

Dear Larry,

Wow…….thanks for your quick response! Yes this will help me. Last night when I was in the temple I came across the following verse:

“FOR the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; else were your children unclean, but now are they holy” (D&C 74:1).

If I understand correctly, Paul was speaking to part member families and encouraging them to remain with their unbelieving counterpart because the conversion of one of the partners has brought a sanctifying influence into the family. Do you think this verse supports the theme of “Every effort we put forth to sanctify ourselves has a redeeming effect on those for whom we are praying”?

Thanks again,

Mother WITH Proof

***************

Dear Mother WITH Proof:

You are absolutely right. God places us in redeeming relationships to fulfill his purposes. Although I am writing about parents helping their wayward children, sometimes strong children are strategically placed by God to help their wayward parents. The same could be said for wayward spouses or wayward friends. When we find ourselves in one of these relationships, we ought to see it as an opportunity to assist in God’s work of redemption then apply the sanctifying principles to help effect a change. When we read the accounts of massive reclaiming efforts (Enoch, Melchizedek, the Sons of Mosiah, etc.), we begin to understand how Zion might be established. And won’t that be a wonderful day!

Larry

Zion—Achieving a State of Blessedness

larrybarkdull — Sun, 05 Oct 2008 19:51:31 +0000

(Note: This is the first of two parts on the Zion virtue of blessedness.)

When Jesus appeared to the Nephites, he taught them the principles of blessedness, called the Beatitudes, meaning “to be blessed” or “to be happy.” Jesus had taught these same principles to his Judean disciples at the Sermon on the Mount. To the Nephites he added several additional principles of blessedness. President Harold B. Lee called this sermon “the constitution for a perfect life.” He wrote, “In order to gain entrance into the Kingdom of Heaven, we must not only be good but we are required to do good and be good for something.” That is, we must strive to achieve the celestial state of blessedness, which characterizes a Zion person. President Lee suggested that these principles of blessedness “represent a recipe for righteousness with incremental steps….”

Sustaining Leaders

“Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen from among you to minister unto you….”A Zion person sustains his rank and file leaders, and covenants to live by their counsel. A Zion person recognizes the Lord’s voice in the voice of his servants: “…whether by mine own voice or by the voice of my servants, it is the same.” Interestingly, when we sustain our leaders, we do so in the right hand, which is the sign of covenant making. Our keeping this sustaining covenant promotes the oneness demanded by Zion, and it allows the Spirit to flow through our leaders to us-an avenue of revelation that is vital to our spiritual survival and progression. Clearly, through the servants of God, Zion people are blessed.

Believing Christ by receiving Baptism and the Holy Ghost

“Blessed are ye if ye shall believe in me and be baptized…behold, I will baptize you with fire and with the Holy Ghost.” This principle of blessedness hearkens to the first principles and ordinances of the gospel: faith in Jesus Christ, repentance, baptism, and receiving the Holy Ghost. Only faith in Jesus Christ-believing who he is and what he has done–can motivate a person to seek a change of heart, symbolized and formalized by baptism, the covenant of salvation.”

Baptism is the gate that one passes through to leave and be saved from Babylon [hell] and to enter the path leading to Zion [Celestial Kingdom]. Baptism by water and baptism by the Spirit are equally essential. Joseph Smith said, “Baptism by water is but half a baptism, and is good for nothing without the other half–that is, the baptism of the Holy Ghost.” Elder McConkie listed the four purposes for baptism: 1) Baptism is for the remission of sins…2) Baptism gives the repentant person membership in the Church and admits him into the Kingdom of God on earth…3) Baptism is the gate to the celestial kingdom of heaven, that is, it starts a person out on the straight and narrow path which leads to eternal life…4)

Baptism is the means whereby the door to personal sanctification is opened. “Repent, all ye ends of the earth, and come unto me and be baptized in my name that ye may be sanctified by the reception of the Holy Ghost that ye may stand spotless before me at the last day.” One of the criteria of the baptismal covenant especially points us to Zion: “to bear one another’s burdens, that they may be light.”

Bearing testimony

“…blessed are they who shall believe in your words….” Someone hearing the testimony of a Zion person is blessed because he has heard and believed the word of God on faith alone. The Zion person, who has borne testimony, is blessed by having his testimony recorded in heaven and by receiving anew a remission of sins: “Nevertheless, ye are blessed, for the testimony which ye have borne is recorded in heaven for the angels to look upon; and they rejoice over you, and your sins are forgiven you.”

The blessedness that is inherent in a Zion person draws others to him by means of his spoken or unspoken testimony. Bearing testimony makes a Zion person the “salt of the earth,” and salt, of course, is a “healing, flavoring, and preserving agent.” By means of his testimony and service, a Zion person “succors the weak, lifts up the hands which hang down, and strengthens the feeble knees.” Additionally, bearing testimony characterizes Zion’s blessedness by making a Zion person a light to the world: “Verily, verily, I say unto you, I give unto you to be the light of this people…Therefore let your light so shine before this people, that they may see your good works and glorify your Father who is in heaven.”

Becoming poor in spirit

“Yea, blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven.” A common interpretation of this phrase is “blessed are the poor in pride, or the poor of this world.” That is, a person who is poor in spirit lacks pride; he is humble because, perhaps, he has been denied the things of this world; or perhaps he has disciplined himself to not set his heart on the things of this world; or maybe he is in need of additional spiritual insight or strength. When such people recognize their need or weakness and come to Christ, the Lord will “make weak things become strong unto them.”

This enabling principle is called grace, and it demonstrates the strength of oneness inherent in the Covenant. In partnership with the Lord, the weak [poor in spirit] person yokes himself to Christ and thereby becomes as strong as his companion. Therefore, it is with great eagerness that a Zion person is willing to declare his nothingness and vulnerability, and seeks the Lord with full dependency, rather than relying on the arm of flesh or his own genius and strength.

The associated blessings are remarkable: “And behold, I say unto you that if ye do this ye shall always rejoice, and be filled with the love of God, and always retain a remission of your sins; and ye shall grow in the knowledge of the glory of him that created you, or in the knowledge of that which is just and true.”

In this sense, being poor in spirit is a redeeming quality. But considered in another light, being poor in spirit is a deficit of character that needs correcting. Therefore, the poor in spirit, who admit their sins, “viewing themselves in their own carnal state, even less than the dust of the earth,” and repent crying “O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God,” those who yearn for forgiveness, strip themselves of pride, and come to the Lord in humility seeking the return of the Spirit, will be filled with the Holy Ghost. They will be “filled with joy, having received a remission of their sins, and having peace of conscience, because of the exceeding faith which they had in Jesus Christ.”

Mourning righteously

“…blessed are all they that mourn, for they shall be comforted.” Notice the word all. When a person, who is poor is spirit [pride], comes to the Lord and when the Lord shows the person his weakness, that person mourns, which, on a celestial level, is an act of worship. His reaction is one of a broken heart and a contrite spirit; he recognizes his nothingness and carnal nature and longs for support and deliverance.

When the people of King Benjamin made this discovery, they immediately shed themselves of pride, came to Christ, and mourned, desiring desperately to be delivered from Babylon and brought into Zion: “And they had viewed themselves in their own carnal state, even less than the dust of the earth. And they all cried aloud with one voice, saying: O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men.”

Righteous mourning is characteristic of a Zion person, whose compassion demands that he “mourns with those who mourn.” Such empathetic mourning stems from and leads to feelings of compassion, kindness and mercy. A Zion person feels genuine sorrow for those who suffer, and he is moved to exhibit tenderness and loving assistance toward them; he strives “to bear one another’s burdens, that they may be light…and comfort those that stand in need of comfort.”

Jesus set the example: “And he said unto them: Behold, my bowels are filled with compassion towards you. Have ye any that are sick among you? Bring them hither. Have ye any that are lame, or blind, or halt, or maimed, or leprous, or that are withered, or that are deaf, or that are afflicted in any manner? Bring them hither and I will heal them, for I have compassion upon you; my bowels are filled with mercy.”

A person who mourns for his own sins, the death of a loved one, or whose mourning moves him to compassion, so that he is willing to “bear with or suffer with” someone in need, is promised comfort from the Comforter. Eventually, his sorrow shall be turned into joy.

Becoming meek

“And blessed are the meek, for they shall inherit the earth.” To be meek is to be gentle, humble, patient and submissive. But meekness is not weakness; nevertheless Babylon perceives meekness as such and often persecutes it. President Lee said, “A meek man…is not easily provoked or irritated and forbearing under injury or annoyance.” President Hinckley said, “The meek and the humble are those who are teachable. They are willing to learn. They are willing to listen to the whisperings of the still, small voice for guidance in their lives. They place the wisdom of the Lord above their own wisdom.”

Meekness is a childlike quality that the Savior attributes to himself. A person who is meek is often described as being lowly in heart; that is, by his true penitence, he is ready “to hear the word of the Lord.” Thus, a person who exercises faith in Christ, humbles himself, repents, and accepts baptism, receives a remission of his sins, which “bringeth meekness, and lowliness of heart; and because of meekness and lowliness of heart cometh the visitation of the Holy Ghost, which Comforter filleth with hope and perfect love.”

Moreover, the meek and lowly of heart “find rest to their souls,” which rest is the glory of the Lord. They receive the knowledge and the love of God and know that they are right before him. One must become meek and lowly of heart before he can obtain the spiritual gifts of faith, hope and charity; to live otherwise is in vain “for none is acceptable before God, save the meek and lowly in heart.” It is the attribute of meekness that gives us access to the Lord’s grace, that “divine means of help or strength, given through the bounteous mercy and love of Jesus Christ.”

A Zion person strives to become meek and lowly of heart, “humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father.” The Lord’s promise to such a person is that he will gain an eternal inheritance on the earth, which will become Zion and a celestial kingdom to those who live on it.

Hungering and thirsting after [for] righteousness

“And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost.” Again, notice the word all. The Lord taught us that everything has spiritual underpinnings, therefore all hungers, including physical hungers, can be traced to a corresponding spiritual need. To be physically or spiritually hungry and thirsty is designed to lead us to Christ, the Bread of Life and the Living Water.

Whereas physical hunger motivates the need for food, spiritual hunger motivates the need for redemption. If we will allow physical hungers their purpose, they will usher us to Christ. Only Jesus can provide spiritual nourishment for a starved, parched spirit that is trapped in a telestial body. His solution is an infusion of the Spirit: “Blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost.” When we experience the food and drink that the Holy Ghost gives, our appetite increases and we long for more. Then, as we continue to hunger and thirst for righteousness, we receive the eventual promise: fulfillment-we are filled.

“The Greek word [filled]…originally meant to feed and fatten an animal. It carries the notion of eating till one is completely and totally satisfied. Such is the Lord’s promise to those who hunger and thirst after righteousness. He will feed us more than we can possibly imagine.” This promise hearkens to the quality of abundance found in Zion–no lack of any good thing. Jesus demonstrated the spiritual principle of completely satisfying hunger and thirst when he fed the Israelites with manna for forty years, when he fed Elijah by means of ravens, when he fed the five thousand and later the four thousand, and when he fed the Nephites at his appearance.

Living the law of the fast offers specific instructions for hungering and thirsting for righteousness: “to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke.” A true fast includes Zionlike selfless service: “to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house…when thou seest the naked, that thou cover him….” And it includes improving or reestablishing family relationships: “and that thou hide not thyself from thine own flesh.”

The blessings of the fast are amazing and singular–light, health, righteousness, protection, revelation: “Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward. Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am.” A true fast includes mercy (“tak[ing] away the yoke”), repentance, and remarkably selfless service: “…draw out thy soul to the hungry, and satisfy the afflicted soul.” Incredible blessings follow. The Lord will multiply your light, dispel the darkness that holds you captive, guide you continually, fill you spiritually and physically, bless your family forever with the gospel and priesthood, and bless you to become a savior and peacemaker to your family and to others, a “repairer of the breach.”

Likewise, we experience spiritual fulfillment when we go to the house of worship hungering and thirsting for righteousness and partake of the sacrament. The sacrament is key to always being filled with the Spirit. Whereas we are given the gift of the Holy Ghost at our confirmation, we are guaranteed the Holy Ghost’s ongoing companionship in the sacramental covenant. Having the Spirit perpetually with us points us toward eternal life. If the Spirit is with us, we are deemed free from sin, because the Spirit cannot dwell in an unclean tabernacle. Therefore, by the continual presence of the Holy Ghost, we are “made perfect,” by the Atonement and merits of Jesus Christ. That is the condition of Zion.

Comments

The articles in this column are adapted from a soon-to-be-published book called The Three Pillars of Zion.

Harold B. Lee, Decisions for Successful Living, p.56-57

Harold B. Lee, Decisions for Successful Living, p.59-60

Spencer J. Condie, “Agency: The Gift of Choices,” Ensign, September 1995

3 Nephi 12:1

D&C 1:38

3 Nephi 12:1

See Articles of Faith 4

See Alma 5:7, 13-15

See Bruce R. McConkie, “Baptism,” Mormon Doctrine, p. 69-72

Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith, ed., p.314

See Bruce R. McConkie, Mormon Doctrine, “Baptism,” p.69-72

3 Nephi 27:20

Mosiah 18:8

3 Nephi 12:2

See John 20:29

D&C 62:3

Dennis L. Largey, ed., The Book of Mormon Reference Companion, “Salt,” p.695

D&C 81:5

3 Nephi 12:14, 16

3 Nephi 12:3, emphasis added

Ether 12:27

See LDS Bible Dictionary, “Grace” p.697

See Matthew 11:29

See Mosiah 4:11

See Alma 30:17

Mosiah 4:12

Mosiah 4:2

Mosiah 4:3

3 Nephi 12:3

See Alma 30:2; Helaman 9:10; D&C 95:7

See 3 Nephi 9:20; 12:19

Mosiah 4:2

Mosiah 18:9

Mosiah 18:8-9

3 Nephi 17:6-7

See Matthew 9:36

D. Kelly Ogden and Andrew C. Skinner, Verse by Verse: The Four Gospels, p.177

See John 16:20

3 Nephi 12:6

See American Heritage Dictionary, “Meek.”

See 2 Nephi 9:30; 28:13; Helaman 6:39

Harold B. Lee, Decisions for Successful Living, p.60

Gordon B. Hinckley, Stand a Little Taller, p.18

See Mosiah 3:19

See Matthew 11:29

Dennis L. Largey, Book of Mormon Reference Companion, “Lowliness of Heart,” p.524

Moroni 8:26

Alma 37:33-34

See D&C 84:24

See Joseph Fielding Smith, ed., Gospel Doctrine, 5^th ed., p.58, 125-126

Moroni 7:43-44

See Ether 12:26-27

LDS Bible Dictionary, “Grace,” p.697

Mosiah 3:19

3 Nephi 12:5

See D&C 88:17-26; 130:9

3 Nephi 12:7

D&C 29:34

John 6:35; John 4:10

3 Nephi 12:6

D. Kelly Ogden and Andrew C. Skinner, Verse by Verse: The Four Gospels, p.178-79

See Exodus 16:32

See 1 Kings 17:4

See Mark 6:35-44 and Mark 8:1-9

See 3 Nephi 20:6-9

Isaiah 58:6

Isaiah 58:7

Isaiah 58:8-9

Isaiah 58:9-12 “Then shall thy light rise in obscurity, and thy darkness be as the noonday: And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.”

See Mosiah 18:7-10

See D&C 20:75-79; Moroni 4, 5

See Alma 34:36

See Alma 7:21; 1 Corinthians 3:16-17

See D&C 76:69

See Moroni 6:4

Becoming a Zion Person

larrybarkdull — Fri, 18 Jul 2008 06:25:37 +0000

We speak of Zion, sing of Zion, covenant for the establishment of Zion, long for Zion-but what is it? Latter-day Saints ought to know. We have more scriptures and prophets’ statements about Zion than any other people. One could hardly read a page of the Book of Mormon, Doctrine and Covenants or Pearl of Great Price without bumping into the term and its principles. Why? Because we Latter-day Saints have the singular charge to become Zion, individually, so that we might be prepared for the collective establishment of the Lord’s Zion society. Consequently, we should understand and be more identified with Zion than any other generation-all of us!

Moreover, we have the responsibility to call the children of God to Zion, which suggests that we, individually, must first become Zion people: “Verily I say unto you all: Arise and shine forth, that thy light may be a standard for the nations.”

Zion-Our divine mandate

Hugh Nibley stated that a primary purpose of the Church [the Kingdom of God] is to prepare a people to become Zion: “[We] work for the building up the Kingdom of God on earth and the establishment of Zion. The first step makes the second possible.”

At the outset of this dispensation-the dispensation of Zion-Joseph Smith said, “We ought to have the building up of Zion as our greatest object.” If we were to conduct a survey, would the building up of Zion be our greatest object? Regardless of how we answer, we nevertheless defend Zion as uniquely us, and we are not timid about claiming the blessings of Zion as our birthright. But by and large, we are hard-pressed to describe or envision it, let alone live it.

How do we begin to establish Zion?

What can we do about this dilemma?

Brigham Young had the answer: “[Zion] commences in the heart of each person.” That is, Zion, the society, is made up of Zion, the individual people. Beyond the typical uses of the word Zion–as a location or a society–Zion is a person whose heart is pure; therefore, that person is qualified to see God-or in other words, to regain his presence.

President John Taylor said, “The Zion of God. What does it mean? The pure in heart in the first place. In the second place…the pure in heart who are governed by the law of God.” Elder Matthew Cowley added, “And to you whose lives are committed to righteousness, I say unto you, You are Zion.”

If we fully embrace these statements, suddenly a vast library of Zion material opens to our view. Then, likening the scriptures to ourselves, we discover that many of the descriptions of Zion, the society, are also descriptions of Zion, the individual people.

Raising our sights

When we consider that Zion is the pure in heart, and then when we consider that the pure in heart are they who see God, we suddenly come face to face with the fact that our definition of Zion might be lacking. While it is true that Zion is a land, the Church, a stake, a ward, a sealed marriage, an eternal family, and a covenant person, Zion, the ideal, is so much more. If we are not willing to expand the boundaries of our thinking, the most impressive blessings of Zion will remain outside of our reach.

In this ongoing column, we will examine the ideal of Zion people. This definition of Zion, we will learn, is the end-purpose of the New and Everlasting Covenant, the Melchizedek Priesthood, and every saving covenant, ordinance and law of the gospel. Therefore, if becoming truly Zionlike is not continually forefront in our minds, the gospel plan will have limited power in our lives. The only aim of the gospel of Jesus Christ is to help us become Zion people. Therefore, every program, every function, every activity is (or ought to be) designed with Zion in mind. Again, “We [work] for the building up the Kingdom of God on earth and the establishment of Zion. The first step makes the second possible.” If we become distracted and caught up in extraneous details, we will only postpone or forfeit the blessings of Zion.

The three pillars of Zion

On January 2, 1831, the Lord promised the Prophet Joseph Smith that he would reveal to him “the law of the Church,” which was the law of Zion–that law which would be made functional by an endowment of “power from on high.” To be obedient to the commandment, the Prophet traveled to Ohio, and on February 9, 1831, he received Section 42 of the Doctrine and Covenants. Within that revelation, the Lord promised to reveal “church covenants, such as shall be sufficient to establish you, both here and in the New Jerusalem.” That is, the Lord was going to give the Prophet the foundational covenants and laws of Zion. Significantly, the cross references to verse 67 lead to:

The New and Everlasting Covenant (D&C 132:4-7)
The Oath and Covenant of the Priesthood (D&C 84:33-44)
The Law of Consecration (D&C 82:11-15).

These three covenants and laws are the pillars of Zion that arise from the foundation of the atonement. Understanding and implementing these three pillars are “sufficient to establish [us], both here [wherever we presently live] and in the New Jerusalem.”

Building a Zion life on these three pillars

Zion people take their covenants seriously and literally. They have a feeling of present urgency and longing that causes them to strive to establish Zion in their hearts. The day will come when these Zion individuals will join with other pure-hearted members of the Church, and go and receive their inheritance in the society of Zion. But until that day, each of us is commanded to individually become Zion.

Zion is our individual responsibility

President Benson handed each covenant person the responsibility of becoming Zionlike. Zion, the society, he said, can only be brought about by Zion people. As more and more of us decide to embrace the principles of Zion-all of the principles– the celestial order will finally exist among us and we will be prepared, individually and collectively, to receive the Lord. Just as Enoch built his city of Zion after his people had individually qualified as Zion people (notice the sequence), so we will come together in the last days to build Zion when our hearts are pure.

President Spencer W. Kimball was another prophet who laid the responsibility for becoming and establishing Zion squarely upon our shoulders. How well we incorporate the New and Everlasting Covenant in our lives, he said, will determine the time required to “accomplish all things pertaining to Zion.”

Choosing Zion, the celestial standard

Zion is the standard among celestial and celestial-seeking beings. We can measure substantially any situation, institution, person, group, philosophy, theory or motivation against the standard of Zion and determine whether it is celestial, terrestrial or telestial.

Hugh Nibley explained that three orders exist on the earth just as they exist in the universe: The order of Zion is celestial; the order of Eden is terrestrial; and the order of Babylon is telestial. To judge which is which requires the gift of discernment; to choose among these orders requires freedom of choice, which is “inherent in the spirit of man.” How we choose among these orders determines where our hearts are now and where they will be in eternity. This life is uniquely and strategically designed so that the three orders are ever before us. We must learn to discern between them and make our choices consistently with our eternal desires. Zion is a choice!

Zion and Babylon

Wherever there exists anything or anyone that is celestial, there exists Zion. It is in every way the exact opposite of the telestial order of Babylon. The two are as incompatible and mutually resistant as positive and negative poles on a magnet.

President Gordon B. Hinckley said compromising the revealed doctrines of the New and Everlasting Covenant is never an option.” Like Jesus and Satan, celestial and telestial people and things cannot compromise in any degree. When a person attempts to straddle Babylon and Zion, he will eventually be pulled into the orbit to which he is inclined. It is unavoidable. When we attempt to mix celestial Zion with telestial Babylon–the world–Zion will simply flee to its eternal lofty location. Thus the saying, “Zion is fled.” Then sadly, because of our telestial choosing and our lack of courage and commitment, we will be left to ourselves to languish in this world and its order.

Therefore, we are either Zion or we are not. There is no compromising or mingling of Zion and Babylon. Hugh Nibley explained: “Zion is pure, which means ‘not mixed with any impurities, unalloyed’; it is all Zion and nothing else.”

Portrait of a Zion Person

When a person seeks to faithfully live all the terms of the three Pillars of Zion, he qualifies for an unequalled harvest of blessings. If we were to attempt to describe a Zion person who abides in these covenants, we would discover that his set of characteristics would be light years removed from the description of a person of Babylon. These characteristics would include:

Living in the highest Priesthood society

Gathering around Zion principles for an exalted purpose

Embracing beauty

Becoming unified-”one heart and one mind”

Striving for equality-”No poor among them”

Becoming selfless and giving Christian service

Exhibiting the pure love of Christ

Experiencing true happiness, joy and fullness of life

Becoming holy

Achieving the state of blessedness by

Sustaining leaders

Believing Christ by receiving baptism and the Holy Ghost

Bearing testimony

Becoming poor in spirit

Mourning righteously

Becoming meek

Hungering and thirsting for righteousness

Becoming merciful

Becoming pure in heart

Becoming a maker of peace

Being willing to suffer persecution for the cause of Christ

Experiencing true safety and security

Obtaining an abundance in all things

Embracing the Law of Consecration, which includes

Agency

Stewardship

Accountability

Labor

Qualifying for and enjoying God’s presence

Following this outline, we can attempt to create a portrait of a Zion person and to list some of that person’s attendant blessings.

A new column-”Becoming a Zion Person”

In this new column on Meridian Magazine, we will examine the qualities and characteristics of Zion people, those individuals who will make up the society of Zion. As we shall see, the scriptural and prophetic descriptions of Zion, the society, also describe the individuals who are comprised of the same attributes. Therefore, when we encounter the term Zion, we can personalize the scriptures and discover principles to establish Zion in our lives. Suddenly, Zion is no longer a futuristic idea. We discover that we must become Zion people for our own salvation and for the eventual establishment of the society of Zion.

That blessed event, which has been prophesied and longed for since the day that Enoch’s Zion was removed from the earth, is in our immediate future. But as Zion pertains to us as individuals, Zion is now! Zion is our origin and our destiny! We are Zion!

D&C 115:5

Hugh Nibley, Approaching Zion, p.25, emphasis added

Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith, ed., p.160

Brigham Young, Discourses of Brigham Young, selected and arranged by John A. Widtsoe, p.118

JST Matthew 5:10; 3 Nephi 12:8

G. Homer Durham, John Taylor: The Gospel Kingdom, p.245

Matthew Cowley, Matthew Cowley Speaks, p.30

1 Nephi 19:23-24

See D&C 97:21

See Matthew 5:8; 3 Nephi 12:8

See D&C 38:32

D&C 42:67

See Ezra Taft Benson, “Jesus Christ-Gifts and Expectations,” New Era, May 1975

Moses 7:19

See Spencer W. Kimball, “Becoming the Pure in Heart,” Ensign, May 1978

D&C 105:5

See Hugh Nibley, Approaching Zion, p.xv

See D&C 50:23-24; 1 Corinthians 2:11

See David O. McKay, Gospel Ideals: Selections from the Discourses of David O. McKay, p.299

See Matthew 6:21; Luke 12:34; 3 Nephi 13:21

See Hugh Nibley, Approaching Zion, p.30

See Gordon B. Hinckley, “The Dawning of a Brighter Day,” Ensign, May 2004

Moses 7:69; see D&C 101:17-18: Note that Zion is a constant that never changes despite the inconsistency of her children: “Zion shall not be moved out of her place, notwithstanding her children are scattered.” We must conform to Zion rather than insisting that Zion conform to us: “They that remain, and are pure in heart, shall return, and come to their inheritances, they and their children, with songs of everlasting joy, to build up the waste places of Zion.”

Hugh Nibley, Approaching Zion, p.26