From: gdm-owner@xmission.com (gdm Digest) To: gdm-digest@xmission.com Subject: gdm Digest V1 #11 Reply-To: gdm@xmission.com Sender: gdm-owner@xmission.com Errors-To: gdm-owner@xmission.com Precedence: gdm Digest Thursday, April 24 1997 Volume 01 : Number 011 In this issue: ---> Lesson 15 See the end of the digest for information on subscribing to the gdm or gdm-digest mailing lists and on how to retrieve back issues. ---------------------------------------------------------------------- Date: Thu, 24 Apr 1997 18:38:02 -0700 From: "Perry L. Porter" Subject: ---> Lesson 15 Doctrine and Covenants 46-50 Lesson 15 Scriptural Highlights 1. The gifts of the Spirit 2. Refuting the beliefs of the Shakers 3. Teaching and learning by the Spirit Ask class members to think about the spiritual gifts they have received from the Lord. Discussion and Application Questions * The Lord revealed that "every man is given a gift by the Spirit of God" (D&C 46:11). Why does God give spiritual gifts? (D&C 46:8-12, 26.) What are our responsibilities regarding spiritual gifts? (D&C 46:8.) What are some ways we should seek or discover our spiritual gifts? (See the quotations from Elder Oaks and President Cannon.) * The Lord has identified some of the spiritual gifts he will give us. (D&C 46:13-26; 1 Corinthians 12:7-11; Moroni 10:8-18.) What spiritual gifts have you witnessed in your life or the lives of others? How have these gifts blessed you and those around you? What gifts might we possess that seem to be less visible or important but can be a source of great blessings? * In D&C 46:28, 30-32, the Lord instructs us to pray, act, and give thanks "in the Spirit." What does it mean to do these things in the Spirit? * The Lord commanded John Whitmer to keep a history of the Church. (D&C 47:1-3.) What blessings have you received because others have obeyed this commandment in ancient times as well as the present day? (1 Nephi 9:1-3.) What blessings have you received from keeping a journal? * The Lord revealed D&C 49 to correct the false beliefs of the Shakers. (See the heading to D&C 49.) What insights does this revelation offer Church members today? * In D&C 49:11-14, what principles did the Lord tell the elders to teach the Shakers? (See also Articles of Faith 1 :4.) How can we emphasize the first principles of the gospel in our teaching? * What evidences have you seen that the Lamanites are blossoming as the rose? (D&C 49:24.) * In D&C 49:26-27, what promises did the Lord give the elders whom he had commanded to preach the gospel? How might these promises help you as you preach the gospel and perform your Church duties? What experiences have taught you that the Lord will go before and behind you and not allow you to be confounded? * What does the Lord want us to understand as he reasons with us in D&C 50:10-22? How can this apply in our Gospel Doctrine class? * What does it mean to build upon the rock of Christ? (D&C 50:44; Matthew 7:24-27; Helaman 5:12.)=20 What other foundations do people build their lives upon? What can we do to build our lives more completely on the foundation of the Savior? Quotations Elder Dallin H. Oaks: "I saw that principle [of seeking spiritual gifts] in action in the home in which I was raised. Having lost her husband, my widowed mother was incomplete. How she prayed for what she needed to fulfill her responsibility to raise her three small children! She was seeking, she was worthy, and she was blessed! Her prayers were answered in many ways, including the receipt of spiritual gifts. She had many, but the ones that stand out in my memory are the gifts of faith, testimony, and wisdom. She was a mighty woman in Zion, a great example of a scripture she loved to quote=97Lehi's promise to his son Jacob that God 'shall consecrate shine afflictions for thy gain' (2 Nephi 2:2.)" (Ensign, Sept. 1986, p. 72). President George Q. Cannon: "If any of us are imperfect, it is our duty to pray for the gift that will make us perfect. Have I imperfections? I am full of them. What is my duty? To pray to God to give me the gifts that will correct these imperfections. If I am an angry man, it is my duty to pray for charity, which suffereth long and is kind. Am I an envious man? It is my duty to seek for charity, which envieth not. So with all the gifts of the Gospel. They are intended for this purpose. No man ought to say, 'Oh, l cannot help this; it is my nature.' He is not justified in it, for the reason that God has promised to give strength to correct these things, and to give gifts that will eradicate them" (Millennial Star, 23 Apr. 1894, p. 260). Next Week's Reading Assignment Doctrine and Covenants 51-56 Class Member Study Guide Lesson 15 Doctrine and Covenants 46-50 were given during the early months of 1831 in Kirtland, Ohio. They contain instruction on several subjects important to the growing Church: conducting Church meetings, gifts of the Spirit, keeping a Church history, obtaining lands, dealing with the beliefs of another faith, and distinguishing the Spirit of God from false spirits. At the time these revelations were received, some Church members were confused about how the Spirit is manifested. The Prophet Joseph Smith said: "Soon after the Gospel was established in Kirtland, . . . many false spirits were introduced, many strange visions were seen, and wild, enthusiastic notions were entertained; men ran out of doors under the influence of this spirit, and some of them got upon the stumps of trees and shouted, and all kinds of extravagances were entered into by them; . . . many ridiculous things were entered into, calculated to bring disgrace upon the Church of God, to cause the Spirit of God to be withdrawn" (Teachings of the Prophet Joseph Smith, pp. 213-14). The Prophet inquired of the Lord about these manifestations and received D&C 50. As you review D&C 46-50, consider the following: * Why does God give spiritual gifts? (D&C 46:8-12, 26.) What spiritual gifts have you witnessed in your life or the, lives of others? (D&C 46:13-26; 1 Corinthians 12:7-11;=09 Moroni 10:8-18.)=09 D&C 49 was given to correct the false beliefs of the Shakers. (See the heading to D&C 49.) What insights does this revelation offer Church members today? * What does it mean to build upon the rock of Christ? (D&C 50:44; Matthew 7:24-27; Helaman 5:12.) What other foundations do people build their lives upon? What can we do to build our lives more completely on the foundation of the Savior? Watch and letter opener given by the Prophet Joseph Smith to Newel K. and Elizabeth Whitney. Page 30 - -------------------------- Subject: The Shakers (D&C 49) The principles and practices of Shakerism were very austere.=20 Believing in the purity of the body, many lived as vegetarians and celibates. Shakers did not believe in a physical resurrection They taught that God was a dual being who manifested himself in the form of a man?Jesus?and in the form of a woman?Ann Lee. In addition, the Shakers accepted modern revelation and consecrated their property. One early convert to Mormonism in Ohio was Leman Copley. A Shaker before his baptism into the LDS church, Copley was eager to share his newly found faith with his friends in North Union. Copley, it is said, "teased to be ordained to preach" and desired that the Lord should speak on some particulars of his former religion. Pursuant to Copley's request, section 49 was received by Joseph Smith. ... With the revelation in hand, these three missionaries made their way to the Shaker village. ... Sidney Rigdon and Leman Copley arrived in the village on a Saturday evening and discussed religion with Ashbell Kitchel, apparently a Shaker of some prominence. Kitchel berated Copley for renouncing Shakerism in favor of Mormonism, declaring the latter "an easier plan." The next morning Parley P. Pratt arrived and the three attended the Shaker service. At the close of the meeting, Sidney Rigdon asked if he could deliver a message from the Lord. With their permission Rigdon stood and read section 49 to the congregation. After delivering his message Elder Rigdon asked if any would receive baptism, whereupon those present indicated that they were perfectly satisfied with Shakerism and would not accept the revelation as being from God. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City: Deseret Book, 1985), p. 66-67. The Shakers had their beginning as a breakoff from the Quakers.=20 The Quakers (Society of Friends) had been founded in England in the 1640s, believing that the scriptures were only a portion of God's revelation and that new revelation was to be expected. Two English Quakers, James and Jane Wardley, stated that God's spirit of revelation was frequently maniested to them in Quaker meetings through a violent shaking of their bodies. They broke off from the Quakers, and their group became nicknamed "Shaking Quakers." The Shaking Quakers gave equal place to women and men in church organization and predicted that since Christ had first appeared in the form of a man his second appearance would be in teh form of a woman. When Ann Lee joined their group, the Wardleys became convinced that she had fulfilled his prediction Mother Ann, as she came to be called, believed that sexual relations were the root of all the evil she saw in the world, and therefore she advocated celibacy for both men and women, even though she herself had been married and had given birth to four chidren, who had died at birth. After severe persecution in England, Mother Ann claimed to have a revelation directing her to America to establish the Church of the United Society of Believers in Christ's Second Appearing (Shakers). Some of the leading practices and beliefs of this unique groupwere: 1. The leading authority of the Shakers was vested in a committee, usually four persons, two females and two males. 2. Private ownership of property was eliminated and several communal groups were established throughout the United States. 3. God was both male and female. 4. God first made his appearance in the form of a male, Jesus Christ. In Ann Lee the female principle of God was manifested, and in her the promise of the Second Coming was fulfilled. 5 Confession was all that was necessary for forgiveness of sins, and, therefore, outward ordinances ... were unnecessary. 6. It was possible for people to live without sin. 7. Although the Shakers did not forbid marriage, they believed that those who lived a celibate life abided a higher law; they call this "the cross," probably having reference to the cross they had to bear. 8. Pork was forbidden in their diet and many ate no meat. 9. The resurrection consisted of the resurrection of the spirit but not the physical body. The Colesville Saints, upon their arrival in Ohio from New York in May of 1831, settled on a 759-acre plot owned by Leman Copley. Here they entered into an agreement with Copley to reside on his farm, and according to commandment they entered into the Law of Consecration.=20 They immediately went to work improving the famrm by fencing the property and planting crops. However, with the problems that arose over the Shaker mission, Copley broke his agreement. This caused a major split with the Thompson Saints which had to be resolved with two revelations, sections 51 and 54. Section 51 clarified how the Saints in Thompson, as well as Saints in other places and all branches of the Church..., should live the United Order. With the confusion that resulted from Copley's wavering faith, Bishop Edward Partridge was told in this revelation that he would receive the direction he needed in organizing the Thompson Saints. Everyone was to be given his portion or inheritance by written deed; the inheritance belonged to the individual unless he should transgress the laws of the Church. In such a case he would not have power to claim the portion of property he had originally consecrated but should have claim only on that portion deeded to him?his stewardship.... The property division in Thompson was to be "made sure, according to the law of the land." To ensure a fair treatment, not only of Leman Copley, but also of the rest of the Thompson Saints, the instruction was given that that which belonged to the newly-arrived Colesville Saints should be treated alike and receive alike "that ye may be one, even as I have commanded you" .... What belonged to the Thompson Branch should not be taken and given to another branch of the Church. If another branch received money from the Thompson Branch, they must reimburse them as they previously had agreed through the Bishop or an agent. ... Unfortunately, Leman did not heed the counsel of the Lord. When Copley was finally excommunicated, he demanded that the Colesville Saints residing in Thompson vacate his property. This put the Saints in Thompson in a serious dilemma; what do they do now? The Lord responded with another revelation, section 54. Newel Knight was commanded to "stand fast" in the office to which he had been called?he was the Presiding Elder at Thompson.... Since the covenant had been broken with Leman Copley, it was now "void and of none "effect" ....=20 The Thompson Saints were told to leave "lest your enemies come upon you." They were to go to the land of Missouri, "unto the borders of the Lamanites" .... Here they were to seek a livng "like unto men" until the ord prepared another place for them .... This seemed to instruct them not to live the United Order in Missouri until he commanded them. ... Even though in 1834 he took another stand against the Church by testifying against the Prophet Joseph Smith in a court case brought about by another apostate, Philastrus Hurlburt, in 1836, he asked for forgiveness and was rebaptized. What subsequently became of Copley, however, is not fully clear. We do know he did not go West with the Saints to Missouri, Illinois, or Utah, .... At the conclusion of his reading of the revelation, Elder Rigdon asked the Shakers if they were willing to be baptized for the remission of their sins and receive the laying on of hands for the gift of the Holy Ghost, Ashbel Kitchel, the leader of the group of Shakers, responded: "The Christ that dictated that, I was well acquainted with, and had been from a boy, that I had been much troubled to get rid of his influence, and I wished to have nothing more to do with him; and as for any gift he had authorized them to exercise among us, I would release them & responsibility on myself." But Sidney was not that easily dissuaded from his purpose. "This you cannot do," said Elder Rigdon, "I wish to hear the people speak." In response, Kitchell gave permission for the congregation of Shakers to speak forthemselves. Their response was very similar to their leader's; they were fully satisfied with their faith and wanted nothing to do with them or "their Christ." This seemed to satisfy Sidney, and he put the revelation back into his pocket. Young Parley P Pratt, however, would not let the meeting come to a close without a further witness against the Shakers. He arose and shook his coattails: "He shook the dust from his garments as a testimony against us, that we had rejected the word of the Lord Jesus." This greatly angered Kitchell, a much larger man than Elder Pratt, and he severly rebuked him: "You filthy Beast, dare you presume to come in here, and try to imitate a man of God by shaking your filthy tail; confess your sins and purge your soul from your lusts, and your other abominations before you ever presume to do the like again, &c." It is clear why the Lord found it necessary later to clarify to those early missionaries that any physical witness performed against those who reject the gospel should not be done "in their presence, lest thou provoke them, but in secret" (D&C 60:15). ... =20 Not only did Kitchell vent his anger on Elder Pratt, but also upon Leman Copley. This experience was so upsetting to Copley that it caused him to reevaluate his membership in the restored Church. To make matters worse, when he arrived back at his farm in Thompson, Ohio, where the Colesville Branch of the Church had settled after arriving from New York, he found them very upset with him for what had happened The had rejected him and "could not own him for one of them, because he had deceived them with the idea of converting [the Shakers]". Having been rejected by member of the Church, he returned to North Union and begged for membership again with the Shakers. This mission, intended originally to bring people to Christ, resulted in more problems for the Saints. Keith W. Perkins, "The Ministry to the Shakers," Studies in Scripture, Volume One: The Doctrine and Covenants, Edited by Robert L. Millet and Kent P. Jackson (Sandy, Utah: Randall Book Co., 1984) - ----------------------------- The Savior's promise in a former day as in the present dispensation is definite, to the effect that specified gifts of the Spirit= are to follow the believer as signs of divine acknowledgment. ... we are not justified in regarding the evidence of miracles as proof of authority from heaven.... James E. Talmage, The Articles of Faith, (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1977) p.?230. Section 46 ... recorded that discussion relative to admitting non-members to sacrament and confirmation meetings served as the basis for receiving section 46. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City: Deseret Book, 1985) p. 63. "Try the Spirits," Teachings, p. 202-217 (HC 4:572) "The Gift of the Holy Ghost," Teachings, p. 242-248 27:This verse can be a little misleading. When this revelation was received, the Bishop had no ecclesiastical assignment. A Bishop's function would be compared to something such as the regional supervisor of the Bishop's storehouse. The Bishop today has less of the assignment dealing with collection and distribution of "temporal" things; but he is actually functioning in the capacity of the presiding High Priest over a congregation. The promise "to discern all those gifts" is still applicable, since the verse also promises this gift of discernment "unto such as God shall appoint and ordain to watch over the church and to be elders unto the church." This phrase would indicate local authorities like Bishops and Stake Presidents. William G. Hartley, "Nauvoo Stake, Priesthood Quorums, and the Church's first Wards," Brigham Young University Studies, Vol.?32, Volume?32, Numbers?1?and?2 (Winter and Sprint 1991); Dale Beecher, "The Office of Bishop," Dialogue: Journal of Mormon Thought, Vol.?15, no.?4, Winter 1982. Influence of a bad Spirit (HC 4:573) Don't speak in tongues (HC 5:30-21). From longer editorial on the Holy Ghost In the meantime, however, the converts in Ohio, numbering several hundred, were virtually leaderless. Since all had joiined the Church with little preparation except for their personal witness of its truthfulness, considerable baggage?a variety of prior religious experiences?came with them. In the absence of a tempering, authoritative influence, the newnesses of the Latter-day Saint faith acted as a catalyst and, like an organism gone wild, overt behaviors, both traditional and unique, became epidemic. James R. Christianson, "And now come ... Let Us Reason Together,", Studies in Scripture, Volume One: The Doctrine and Covenants, Edited by Robert L. Millet and Kent P. Jackson (Sandy, Utah: Randall Book Co., 1984), p 203. As I went forth among the different branches, some very strange spiritual operations were manifested, which were disgusting, rather than edifying. Some persons would seem to swoon away, and make unseemly gestures, and be drawn or disfigured in their countenances=20 Others would fall into ecstacies, and be drawn into contortions, cramps, fits, etc. Others would seem to have visions and revelations, which were not edifying, and which were not congenial to the doctrine and spirit of the gospel. In short, a false and lying spirit seemed to be creeping into the Church. Autobiography of Parley P. Pratt, p. 61. We know too little about spiritual gifts. This is evident in our communications, and it is also evident in our failure to seek after and use spiritual gifts. ... Spiritual gifts come to those who have received the gift of the Holy Ghost. ... Spiritual gifts do not come visibly, automatically, and immediately to all who have received the gift of the Holy Ghost. ... Since spiritual gifts come by the power of the Holy Ghost, and the gift of the Holy Ghost comes by the laying on of hands by those holding the priesthood, the priesthood is always a factor in spiritual gifts. But spiritual gifts obviously bless the lives of those who do not themselves hold the priesthood. Dallin H. Oaks, "Spiritual Gifts," Ensign, September 1986. While the fear of fraud and idle rumors may have played a part in the decline of the general acceptance of the public revelations and prophecies, a more basic objection seems to have come about because of the change in the church itself which had taken place in the period since the 1890s. First, except for personal religious experiences, the church leadership clearly wanted religious manifestations to come within recognized lines of priesthood authority and within doctrinally defensible limits. Second, the reconstruction of Latter-day Saint doctrine which had taken place following the lead of Talmage, Widtsoe, and Roberts, while addressing the reconciliation of church doctrine with scientific theory, had brought supernaturalism into question. Since the views of three progressive theologians had not been oficially accepted, the church leadership could tolerate and even encourage personal spiritual experiences. On the other hand, public displays of prophecy or glossolalia tended to the discomfort of some members and perhaps even to disharmony in the organization. ... With the increasing reluctance of churc leaders to accept Pentecostal experience, the increasing insistence that religious experiences be confirmed within the bounds of priesthood authority, and their discouraging of public prophecy and revelation, many members sought other outlets for religious impulses. ... members turned increasingly to institutional forms such as bearing of testimonies in the monthly ward fast and testimony meeting and to genealogical work and vicarious ordinances for the dead in the temples. Thomas G. Alexander, Mormonism in Transition: A History of the Latter-day Saints, 1890-1930, (University of Illinois Press, 1986) p.?296-209 "Not infrequently, Latter-day Saints tell me that they have translated a text or interpreted an artifact, or been led to an archaeological discovery as a direct answer to prayer, and that for me to question or test the results is to question the reality of revelation;= and often I am asked to approve a theory or "discovery" which I find unconvincing, because it has been the means of bringing people to the Church. Such practitioners are asking me to take their zeal as an adequate substitute for knowledge, but ... they refuse to have their knowledge tested. True "it needs revelation to assist us, and give us knowledge of the things of Tod," but only the hard worker can expect such assistance ... We must know what we are doing, understand the problem, live with it, lay a proper foundation?how many a Latter-day Saint has told me that he can understand the scriptures by pure revelation and does not need to toil at Greek or Hebrew as the Prophet and the Brethrn did in the School of the Prophets at Kirtland and Nauvoo? Huch W. Nibley, "Zeal Without Knowledge," Nibley on the Timely and the Timeless: Classic Essays of Hugh W. Nibley Religious Studies Center Brigham Young University, 1978), p. 269. While over five million people in the United States today speak in tongues..., very few, f any, are Latter-day Saints. However, during the mid-1800s, speaking in tongues was so commonplace in the LDS and RLDS churches that a person who had not spoken in tongues, or who had not heard others do so, was a rarity. ... In today's Church, the practice is almost totally unknown. ... glossolalia, speaking in an unknown language, ... and xenoglossia, miraculously speaking in an ordinary human language unknown to the speaker. ... Joseph Smith redefined the legitimate use of this gift [xenoglossia]?"It is particularly instituted for the preaching of the Gospel to other nations and languages. ... Until this time, the Saints had viewed speaking in tongues (glossolalia) as a sign from God of the truthfulness of the restoration. Joseph's statement now emphasized only its utilitarian value (xenoglossia). ... Before 1900, both glossolalia and xenoglossia were common, but these extremely personal experiences did not fit unto an evolving church which emphasized order, authority, permission, and control.=20 Speaking in tongues could be done by anyone, at any time, privately or publicly, without the approval of priesthood authority. Tongues simply did not fit into the "corporate worship experience" twentieth-century Latter-day Saint leaders were trying to establish. ... To minimize glossolalia, Church leaders redefined speaking in tongues to mean the ability to quickly learn a foreign language. Lee Copeland, "Speaking in Tongues in the Restoration Churches," Dialogue: Journal of Mormon Thought, Vol.?24, No.?1 (Spring 1991). Section 47 According to John Whitmer, Joseph Smith informed him that it was his responsibility to "keep the church history." Whitmer replied that he would prefer not to have that assignment but would do it if it was the will of the Lord. In response to Whitmer's desire for a revelation on the matter, the Prophet inuqired of the Lord and received section 47.=20 Although the directive for Whitmer to be the custodian of the Church history was given on 8 March 1831, he was not ordained to this position until 9 April 1831. The history that John Whitmer wrote as Church Historian began on 12 June 1831 and continued until he left the Church. He called this history, "The Book of John Whitmer." Prior to this appointment, John Whitmer had served as scribe to Joseph Smith in the work of translating the Bible and in copying revelations received by Joseph Smith. Inasmuch as section 47 instructed Whitmer to transcribe "all things" given to the Prophet, it is significant to note that this revelation was given one day after Joseph Smith had received a directive to begin translation of the New Testament. ... After his excommunication in 1838, John Whitmer refused to turn over his history to the Church. The record eventually became the property of the Reorganized LDS Church. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City: Deseret Book, 1985), p. 64-65. Received 7 or 9 March, Revelations of the Prophet Joseph Smith, P. 130) Section 49 In the 1981 printing, this revelation had a significant description of the Shakers added to the heading. =20 Robert J. Matthews, "The New Publications of the Standard Works?1979, 1981," Brigham Young University Studies, Volume 22, Number 4, p. 405. - ------------------------------------ Subject: Talmage on Gifts of the Spirit James E. Talmage, Articles of Faith, Ch.12, p.220 -p.221 Miracles are commonly regarded as occurrences in opposition to the laws of nature. Such a conception is plainly erroneous, for the laws of nature are inviolable. However, as human understanding of these laws is at best but imperfect, events strictly in accordance with natural law may appear contrary thereto. The entire constitution of nature is founded on system and order; the laws of nature, however, are graded as are the laws of man. The operation of a higher law in any particular case does not destroy the actuality of an inferior one. For example, society has enacted a law forbidding any man appropriating the property of another; yet oftentimes officers of the law forcibly seize the possessions of their fellowmen against whom judgments may have been rendered; and such acts are done to satisfy, not to violate justice. Jehovah commanded, "Thou shalt not kill," and mankind has reenacted the law, prescribing penalties for violation thereof. Yet sacred history testifies, that, in certain cases, the Lawgiver Himself has directly commanded that justice be vindicated by the taking of human life. The judge who passes the extreme sentence upon a convicted murderer, and the executioner who carries the mandate into effect act not in opposition to "Thou shalt not kill" but actually in support of this decree. With some of the principles upon which the powers of nature operate we are in a degree acquainted; and in contemplating them we are no longer surprised, though deeper reflection may show that even the commonest phenomena are but little understood. But any event beyond the ordinary is regarded by the less thoughtful as miraculous, supernatural, if not indeed unnatural. When the prophet Elisha caused the ax to float in the river, he brought to his service a power superior to that of gravity. Without doubt the iron was heavier than the water; yet by the operation of this higher force it was supported, suspended, or otherwise sustained at the surface, as if it were held there by a human hand or rendered sufficiently buoyant by attached floaters. Wine ordinarily consists of about four-fifths water, the rest being a variety of chemical compounds the elements of which are abundantly present in the air and soil. The ordinary method --what we term the natural method --of bringing these elements into proper combination is by planting the grape, then cultivating the vine till the fruit is ready to yield its juices in the press. But by a power not within purely human reach, Jesus Christ at the marriage in Cana brought those elements together, and effected a chemical transmutation within the waterpots resulting in the production of wine. So, too, when the multitudes were fed, under His priestly touch and authoritative blessing the bread and fish substance increased as if months had been covered by their growth according to what we consider the natural order. In the healing of the leprous, the palsied, and the infirm, the disordered bodily parts were brought again into their normal and healthful state, the impurities operating as poisons= in the tissues were removed by means more rapid and effectual than those which depend upon the action of medicine. - ------------------------------------ Subject: Pres. Romeny on Gifts of the Spirit (D&C 46) Marion G. Romney, Conference Report, April 1956, p.68 With you, my brethren and sisters, I have enjoyed this day very much, and in harmony with Elder Sonne there echoes in my heart feelings of approval of all that has been said and done. I join with the other brethren in congratulating the Church on having our great President, after fifty years of wonderful service, as our leader. I have loved him for a long time. I met him first in California when as a lad I= was a Mormon refugee from Mexico. I saw him later in far away Australia. More recently I had the great honor to be the first member of the Council of the Twelve selected by him. I greatly honor him.=20 I think I can give you my message for this conference so that you can get it fully if you will do a little reading. Because of the great interest evidenced by the public in, and some resulting confusion from, certain so-called supernatural manifestations, such as telecast healings, hypnotic performances, and the doctrine of reincarnation, I thought it might be appropriate for me to take as text the Seventh Article of Faith, which reads: "We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc." You can get the message I would like to give you in more detail than I will have time to give it here if you will read the forty-sixth= section of the Doctrine and Covenants and an editorial written by the Prophet Joseph Smith in 1842, titled "Try the Spirits," which you will find in Volume IV, History of the Church, page 571. It is also printed in the Teachings of the Prophet Joseph Smith, compiled by our beloved President of the Council of the Twelve. beginning on page 202.=20 The gifts named in the Seventh Article of Faith, quoted above, are gifts or the Holy Ghost. The enjoyment or them has always been a distinctive characteristic of the Church of Jesus Christ. As a matter of fact, without the gift or revelation, which is one of the gifts or the Holy Ghost, there could be no Church of Jesus Christ. This is apparent from the obvious fact that in order for his Church to exist, there must be a society of people who individually have testimonies that Jesus is the Christ. According to Paul, such testimonies are revealed only by the Holy Ghost, for said he, ". . . no man can [know] say that Jesus is the Lord. but by the Holy Ghost." (See 1 Cor. 12:3.) In the 46th section of the Doctrine and Covenants, the Lord specifically lists such knowledge as one of the gifts of the Holy Ghost, as follows: "To some it is given by the Holy Ghost to know that Jesus Christ is the Son of God (D & C 46:13.) Everyone who has a testimony of Jesus has received it by revelation from the Holy Ghost. The Holy Ghost is a revelator, and everyone who receives him receives revelation. Wherever and whenever revelation is operative, manifestations of other gifts of the Holy Ghost are prevalent. This has been so in all dispensations. It began with Father Adam who, having obeyed, repented and called upon God in the name of the Son, ". . . was caught away by the Spirit of the Lord, and was carried down into the water, and was laid under the water, and was brought forth out of the water.=20 "And thus he was baptized, and the Spirit of God descended upon him, and thus he was born of the Spirit,. . . " (Moses 6:64-65.) And in that very day "the Holy Ghost fell upon" him, and he "began to prophesy." (Ibid., 5:9-10.) The prophets from Adam to Malachi all enjoyed gifts of the Spirit.=20 To Abraham was shown in vision the spirits of men as they were in the spirit world ere this earth rolled into being or ever "the morning stars sang together or the sons of God shouted for joy." (See Job 38:7.) In the days of Moses, Aaron's rod became a serpent, the waters of Egypt were turned to blood, for the Israelites a dry passage was provided through the Red Sea, and in the desert water burst from the solid rock to quench their thirst. In the days of the prophets, the widow's son was raised from the dead, and fire came down from heaven to consume Elijah's sacrifice in his contest with the priests of Baal. The leprous Naaman was instantly healed by following the instructions of Elisha. Jesus exercised power over all things. He healed the sick, restored the lame, gave sight to the blind, cast out devils, and raised the dead. He turned water into wine, cursed the barren fig tree, stilled the storm, and walked upon the sea. He miraculously fed the four and the five thousand, and provided the tribute money.=20 Among the gifts of the spirit manifest in the Apostolic Church, Paul lists wisdom, knowledge, faith, healing, working of miracles, prophecy, discerning of spirits, diverse kinds of tongues, and the interpretation of tongues. The New Testament records numerous examples of the manifestation of these gifts. Among the Jaredites and Nephites, the manifestations of these gifts were likewise prevalent. Mormon testified that they would not cease except for unbelief, ". . . so long as time shall last, or the earth shall stand, or there shall be one man upon the face thereof to be saved?" (Moroni 7:36.) Unfortunately, however, and because of unbelief, they did cease, both in the old world and in the new. For more than fifteen centuries, so far as our records reveal, no mortal man enjoyed them. Then finally came that glorious event in 1820 when, by the appearance of the Father and the Son, this awful darkness was put to flight and the return of these gifts of the spirit heralded. The Prophet Joseph translated the Book of Mormon by the gift of the Holy Ghost. The directions to him to organize the Church came in like manner. Within a year from the organization of the Church, the Lord set forth in a revelation the gifts which were to be enjoyed in the restored Church. He named all those listed by Paul, to which were added the following:=20 To some it is given by the Holy Ghost to know that Jesus Christ is the Son of God, and that he was crucified for the sins of the world.=20 To others it is given to believe on their words, that they also might have eternal life if they continue faithful. And again, to some it is given by the Holy Ghost to know the differences of administration, . And . . . to some to know the diversities of operations, whether they be of God, . (D & C 46:13-16.) In 1839 the Prophet Joseph told Mr. Van Buren, then President of the United States, that possession of "the gift of the Holy Ghost" was the distinguishing difference between the restored Church and other religions of the day. I know that the gifts of the Holy Spirit are in the Church today. Every faithful Latter-day Saint knows that they are. As Sister Romney and I left this building at the close of one of the conference meetings yesterday, a faithful sister was waiting at the door for us. She called our attention to an administration received by her some three years ago at a stake conference in California. She, with cancer, and her family, all fasting, sought for her a blessing. She reported yesterday that she was well. No evidence of her former affliction remains. Presently she is a stake missionary. Yes, all the gifts of the Holy Spirit are in the Church today.=20 By the statement in the revelation on spiritual gifts, ". . . it is given by the Holy Ghost to some to know the diversities of operations, whether they be of God, . . . and to others the discerning of spirits," it appears that there are some apparently supernatural manifestations which are not worked by the power of the Holy Ghost. The truth is there are many which are not. The world today is full of counterfeits. It has always been so. Away back in the days of Moses, when Aaron's rod became a serpent, then Pharaoh's wise men, sorcerers and magicians ". . . cast down every man his rod, and they became serpents: . . ." (Ex.=20 7:11-12.) Isaiah warned against seeking".. . unto them that have familiar spirits, and unto wizards that peep, and that mutter:..." (Isa. 8:19.) Jesus, in his great Sermon on the Mount, plainly stated that: =20 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven;... Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. (Matt. 7:21-23.) Before the end of 1830, the very year in which the restored Church was organized, some of the leading brethren were deceived as to the source of certain spiritual manifestations., "To our great grief . .= ., wrote the Prophet Joseph, "Satan had been lying in wait to deceive, and seeking whom he might devour. Brother Hiram Page had in his possession a certain stone, by which he had obtained certain 'revelations' concerning the upbuilding of Zion, the order of the church, etc., all of which were entirely at variance with the order of God's house, as laid down in the New Testament, as well as in our late revelations." (History of the Church. Vol. I, pp. 109-110.) In a revelation given in answer to the Prophet's prayer concerning the matter, the Lord said to Oliver Cowdery:=20 . . . thou shalt take thy brother, Hiram Page, between him and thee alone, ana tell him that those things which he hath written from that stone are not of me, ana that Satan deceiveth him; (D & C 28:11.)=20 The Saints were cautioned by the Lord to walk uprightly before him, doing all things with prayer and thanksgiving, that they might ". . .= not be seduced by evil spirits, or doctrines of devils. or the commandments of men,. . ."(Ibid., 46:7.) These citations not only sustain the proposition that there are counterfeits to the gifts of the spirit, but they also suggest the origin of the counterfeits. However, we are not required to rely alone upon their implications, plain as they are, for the Lord states specifically that some of the counterfeits ". . . are of men, and others of devils." (Ibid., 46:7.) Some of these counterfeits are crude and easily detected, but others closely simulate true manifestations of the spirit. Consequently, people are confused and deceived by them. Without a key, one cannot distinguish between the genuine and the counterfeit. The Egyptians could not tell the difference between the power through which Moses and Aaron worked and that by which the magicians worked. On the day of Pentecost, the non-believers did not recognize that the apostles were speaking in tongues by the power of the spirit; on the contrary, they concluded that they were "drunken with new wine." The Savior himself said, . . . there shall also arise false Christs, and false prophets, and shall show great signs and wonders, insomuch, that, if possible, they shall deceive the very elect, who are the elect according to the covenant. (Joseph Smith 1:22.) Now, those "who are the elect according to the covenant" are members of the Church, so we ourselves are on notice to beware.=20 This brings us to our most important consideration. Believing as we do in all the gifts named in the 46th section of the Doctrine and Covenants, and knowing that there are counterfeits to them, how are we to distinguish between the true and the false, the genuine and the counterfeit? The Apostle John gave to the saints in his day the following test:=20 Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:=20 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: . . . (1 John 4:1-3.) This was a good test for them It will not, however, do for us. 'The reason is given by the Prophet Joseph as follows:=20 Did not the Apostle speak the truth? Certainly he did, but he spoke to a people who were under the penalty of death, the moment they embraced Christianity; and no one without a knowledge of the fact would confess it, and expose themselves to death. (History of the Church, Vol. IV, p. 580.) The Prophet Joseph having recited some of the workings of evil spirits in his day, said:=20 A man must have the discerning of spirits before he can drag into daylight this hellish influence and unfold it unto the world in all its soul-destroying, diabolical, and horrid colors; for nothing is a greater injury to the children of men than to be under the influence of a false spirit when they think they have the spirit of God. Thousands have felt the influence of its terrible power and baneful effects. Long pilgrimages have been undertaken, penances endured, and pain, misery and ruin have followed in their train; nations have been convulsed, kingdoms overthrown, provinces laid waste, and blood, carnage and desolation are habiliments in which it has been clothed. (History of the Church, Vol. IV, p. 573.) Without attempting an exhaustive discussion of this question, I shall take the liberty to suggest three simple tests which, if applied, will prove of great value in making the distinction.=20 First, determine whether the alleged supernatural manifestation is edifying. If it is not, then it is not of God because spiritual gifts are given for the edification of God's people. Paul, writing to the Corinthian saints concerning spiritual gifts, instructed them to "let all things be done unto edifying." And of those who would speak in tongues he said, "If there be no interpreter, let him keep silence in the church; . . ." And as to prophecy he added, ". . . the spirits of the prophets are subject to the prophets.=20 "For God is not the author of confusion, but of peace. . . . (1 Cor. 14:26-33.) He compared the speaking in tongues without a clear interpretation thereof to a trumpet giving forth an uncertain sound, at which no one would know whether to prepare for the battle. "There are," he wrote, . . . So many kinds of voices in the world,...=20 Therefore, if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. (1 Cor. 14:8-11.) That the saints of the infant Church in this dispensation be not deceived, the Lord pleaded with them to keep in mind that the purpose of spiritual gifts was to benefit those who loved him and kept his commandments. They were not to be given as signs to those who would consume them upon their lusts. Second --this pertains particularly to purported supernatural healing --find out whether the purported healer follows the divinely established procedure, that Is, does he do as Jesus did when he laid his hands upon the sick and healed them (See Mark 6:5) and as his apostles did when, at his direction, they "went out, and preached that men should repent. "And . . . cast out many devils, and anointed with oil many that were sick, and healed them." (Ibid., 6:12-13.) The pattern which prevailed in the Apostolic Church, and which has been prescribed anew by revelation in this day (D & C 42:43-44), is set out by James as follows:=20 Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:= =20 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if be have committed sins, they shall be forgiven him. (James 5:14-15.) Third, find out whether the worker of the purported miracle has himself received the gift of the Holy Ghost through the prescribed ordinances. If he has not, then his works, whatever they may be, are not the manifestations of the Holy Spirit. This is a key test because, as we have already pointed out, the gifts of the spirit are given by the power of the Holy Ghost. Without the gift of the Holy Ghost, the manifestations of his gifts may not be enjoyed. The Prophet Joseph Smith states this foundation doctrine as follows: =20 We believe in the gift of the Holy Ghost being enjoyed now, as much as it was in the Apostles' day; we believe that it [the gift of the Holy Ghost] is necessary to make and to organize the priesthood, that no man can be called to fill any office in the ministry without it; we also believe in prophecy, in tongues, in visions, and in revelations, in gifts, and in healings; and that these things cannot be enjoyed without the gift of the Holy Ghost. (History of the Church, Vol. V, p. 27.) Thus one who has never received the gift of the Holy Ghost cannot possibly work miracles by his power. Now, we know that there is but one way to obtain the gift of the Holy Ghost. That way is through the prescribed ordinances of baptism by immersion for the remission of sins and the laying on of hands for the gift of the Holy Ghost. The Apostle Paul's procedure emphasizes the indispensability of these ordinances. Coming to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.=20 And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. (Acts 19:2-6.)=20 These gifts of the spirit they could not possibly have exercised until after they had received the gift of the Holy Ghost through compliance with the proper ordinances. Such has been the procedure for receiving the gift of the Holy Ghost from the days of Father Adam. We quoted at the beginning of these remarks the procedure by which he received it. That procedure was precisely the same as that followed by Paul in bestowing it. Such will always be the procedure, for God established it. Said the Prophet Joseph, Baptism is a holy ordinance preparatory to the reception of the Holy Ghost; it is the channel and key by which the Holy Ghost will be administered. The gift of the Holy Ghost by the laying on of hands, cannot be received through the medium of any other principle than the principle of righteousness, for if the proposals are not complied with it is of no use, but withdraws. (History of the Church, Vol. III, p. 379.)=20 Now, righteous men, bearing the holy priesthood of the living God and endowed with the gift of the Holy Ghost, who are magnifying their callings --and such are the only men upon the earth with the right to receive and exercise the gifts of the spirit --will do so circumspectly and in all humility. They will not spectacularly advertise their divine power nor boast about it. Neither will they display it for money. Of this you may be sure. Now, the Prophet gave other tests applicable to special claims and doctrines, of which the following two are typical. (1) He made it clear that there is never more than one man on the earth at a time authorized to receive revelations for the Church. This principle answered the claims of the purported peepstone revelations. (2) Of an interview with a Mr. Matthias, the Prophet wrote: =20 He said that be possessed the spirit of his fathers, that he was a literal descendant of Matthias, the Apostle, who was chosen in the place of Judas that fell; that his spirit was resurrected in him; and that this= was the way or scheme of eternal life this transmigration of soul or spirit from father to son. I told him that his doctrine was of the devil. (History of the Church, Vol. 2, p 307.) Thus removing all doubt with respect to the purported doctrine of "transmigration of souls or spirits," currently referred to as= reincarnation. In conclusion, I again call attention to the statement of the Prophet Joseph Smith already quoted, that "A man must have the discerning of spirits before he can drag into daylight this hellish influence and unfold= it unto the world in all its soul-destroying, diabolical, and horrid colors;"= for after all, the things of God can be understood only by the spirit of God.=20 (See 1 Cor. 2:11.) The gift of "discernment of spirits" is the sure solution to this knotty problem. Seek after this gift, brethren and sisters, and= after its kindred gifts --knowledge, wisdom, and "to know the diversities of operations whether they be of God,"--and not after sensational and miraculous signs and wonders. Remember that . . . unto the bishop of the church, and unto such as God shall appoint and ordain to watch over the church and to be elders unto the church, are to have it given unto them to discern all those gifts lest there shall be any among you professing and yet be not of God.=20 And it shall come to pass that he that asketh in Spirit shall receive in Spirit;=20 That unto some it may be given to have all those gifts, that there may be a head in order that every member may be profited thereby. (D & C 46:27-29.) Finally:=20 Be virtuous and pure; be men of integrity and truth; keep the commandments of God; and then you will be able more perfectly to understand the difference between right and wrong --between the things [gifts] of God and the things of men; and your path will be like that of the just, which shineth brighter and brighter unto the perfect day.=20 (History of the Church, 5:31.) God grant that it may be so I humbly pray in the name of Jesus Christ. Amen. ------------------------------ End of gdm Digest V1 #11 ************************ To subscribe to gdm Digest, send the command: subscribe gdm-digest in the body of a message to "majordomo@xmission.com". If you want to subscribe something other than the account the mail is coming from, such as a local redistribution list, then append that address to the "subscribe" command; for example, to subscribe "local-gdm": subscribe gdm-digest local-gdm@your.domain.net A non-digest (direct mail) version of this list is also available; to subscribe to that instead, replace all instances of "gdm-digest" in the commands above with "gdm". Back issues are available for anonymous FTP from ftp.xmission.com, in pub/lists/gdm/archive. These are organized by date.