ftp.xmission.com/2014.06.ftp.xmission.com.tar/ftp.xmission.com/pub/lists/gdm/archive/v01.n011

Internet Message Format | 1997-04-24 | 53KB

From: [e-mail] (gdm Digest)
To: [e-mail]
Subject: gdm Digest V1 #11
Reply-To: [e-mail]
Sender: [e-mail]
Errors-To: [e-mail]
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" <[e-mail]>
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 "[e-mail]".  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 [e-mail]

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.