THE APOSTASY OF THE LDS

CHURCH WAS PROPHESIED,

BUT THE END IS NOT YET

A Letter to our Family and Other Believers

in the Restoration through Joseph Smith

By Nelson and Lacey Whiting

Written November 2016

Updated for publishing September 2017

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Spanish Fork, Utah

Copyright 2017 Life Force Publishing. All rights reserved. This work is not an
official publication of any organization, and does not necessarily represent the
position or belief of any other teacher or committee besides ourselves as authors.
The views expressed herein are the sole responsibility of the authors. This work
represents the spiritual perspective of these authors.

PRINTED IN THE UNITED STATES OF AMERICA

CREATESPACE ISBN

ISBN-13: 978-1976378850

ISBN-10: 1976378850

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 SUMMARY OF ABBREVIATIONS USED:

The following abbreviations will be used for the authorities frequently cited
in this work:

History of the Church of Jesus Christ of Latter-day Saints, 7 Volumes, published by

the Church of Jesus Christ of Latter-day Saints; will be cited as HC
followed by volume number and page (i.e. HC 6:23).

Teachings of the Prophet Joseph Smith, arranged by Joseph Fielding Smith,

published by Deseret Book Company; will be cited as TPJS followed by
the page number (i.e. TPJS p. 23).

The Words of Joseph Smith, compiled by Andrew F. Ehat and Lyndon W. Cook,
published by the Religious Studies Center, Brigham Young University; will be
cited as WOJS followed by the page number (i.e. WOJS p. 23).

The Journal of Discourses, 26 volumes, will be cited as JD followed by the

volume and page number (i.e. JD 6:23).

Lectures on Faith, edited by Robert Smith; will be cited as LOF followed by

Lecture Number and Verse (i.e. LOF 2:6).

Most, but not all references to the Bible are from the King James Version.
The Joseph Smith Translation, also known as the Inspired Version of the
Bible, will be cited throughout.

All other authorities cited at length. Some quoted misspellings have been
corrected. Any underlining or bolding of quotes is for emphasis, not in
original.

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 Table of Contents

INTRODUCTION.......5

PART 1: Our Personal History in the Church....................................7

PART 2: What does God think of the LDS Church right

now?...........................................................................................................................23

PART 3: Summary.......................................85

PART 4: Conclusion Where to from here?.................95

PART 5: A Preserved Restoration........................................................................97

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INTRODUCTION

This was originally written as a very long letter to our family explaining our
story and what we believe, to answer questions and quell any idea that weve
apostatized from the gospel of Jesus Christ. It has since expanded into what we
think may be a helpful reference for some followers of Christ that are or once were
LDS. We suppose this letter could be considered a credo, manifesto, statement of
belief, fervent pleading, etc. If you have lost faith in Jesus Christ as your Savior
because the LDS Church is not what you hoped it was, you can read these
observations and prayerful contemplations and possibly re-ignite a hunger for
knowledge of the truths of the Gospel and deep, meaningful faith in Jesus Christ
and his plan for the wrapping up of the end of the world. You are an integral part
of the plan. The LDS Church is likewise an integral part of the plan.
This is not a letter that makes LDS members feel good about the situation of
the church. We are still LDS, in fact, and have many good friends and practically all
our immediate and extended family in the Church. Our ancestors were first
generation Mormons, including an 1830 convert on the Whiting side. Its as good
of stock as you can get. We dont, of course, make very good members of the LDS
Church because of our beliefs and practices, but we are still members. We love all
the good things the Church has taught us: discipline, love for God, love for people,
patience, hunger for knowledge, desire to make covenants and receive ordinances,
desire to have an eternal family, and a desire to search for the Savior. All of that
came from the Church and our families.
We have a feeling we will be asked why in the world we want to make
something like this public that so fully destroys the faith of loving, caring, devoted
Latter-Day Saints. Our answer is of course that we do NOT want to destroy
anyones faith in Jesus Christ, nor their love for God or people in or out of the
Church, nor their devotion to true service of the one true God. Followers of Jesus
are not here to establish their own righteousness, but rather the Lords
righteousness (Romans 10:1-4; Matt 6:38). We want diamond truth. Sometimes
truth hurts (1 Ne 16:3). But after the hurting is done the learning begins and the
Lord treats the repentant and soft-hearted very mercifully. If there is anything
virtuous, lovely, or of good report or praiseworthy, we seek after these things.
Adoration of men repulses us. An undying allegiance to programs, policies,
procedures, precepts, and practices that ignore the gospel of Jesus Christ makes us
want to sob.
If you think we are hostile and you are thus offended and/or fear the loss of
something you hold dear by reading this then dont read it. In fact, dont read it
unless you want to know what Christ has planned for the future of the righteous. It
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is not necessary for everyone to be stirred up by argument or persuasion to listen to
something they do not want to hear. Sacred things shouldnt be forced or even
exposed to everyone. What is coming will stir up everyone who has not been
already touched by the Spirit.
This letter was not meant to be exhaustive. It is divided into three sections.
Our personal story constitutes the first section so the reader can get a glimpse at a
pursuit that sought and still seeks Jesus Christ at all costs. The second section
contains our understanding of why the LDS Church meets scriptural requirements
for apostasy, and how it was prophesied to do so. This section includes the bulk of
the material for this letter and is numbered to divide the explanations and provide
easy reference for readers. Rather than expound well over 120 items that need
serious consideration that weve found, weve chosen about 40 items on which to
focus. It is organized so as to simply state the LDS belief, and afterward provide a
brief but pointed scriptural indication of why it is a false tradition, belief, or practice.
The third section contains concluding thoughts, including where we believe we
stand as a people who hope to do Gods will in these last days. Servants are coming
forth and will continue to come forth. The preliminary steps necessary to pull off a
successful effort to build a city of Zion for Christ to dwell have been provided and
are here with us now to be acted upon. The scriptures contain the truth. There is
hope, real hope. There is a light at the end of the tunnel. That light, of course, is a
real relationship with Jesus Christ and the blessings of eternity.
DISCLAIMER: We are not necessarily prime examples of what saints should
be, either in our service to God or our ability to accurately convey our thoughts in
writing. However, we hope you can overlook that to receive any helpful message
that may be in this letter for you. We have tried to be as plain as word can be so as
not to be misunderstood. If there is anything we dislike more than anything else, it
is to be misunderstood. If we have been deceived on an item herein, maybe an
argument we make, or scriptural interpretation we have misrepresented, please
forgive us. More than anything we do not want to mislead by teaching falsehoods.
We are still striving to understand, and always appreciate feedback for the sake of
clarity and understanding. If you think these arguments are too short or inaccurate
to be convincing, take it back to the Lord and His scriptures for greater clarity.
This letter is from the both of us. While the letter is written in Nelsons voice
and from his perspective, we both agree on its content and currently believe it to be
true.

With Love,
Lacey and Nelson Whiting

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PART 1: OUR PERSONAL HISTORY - I never hear of a man being damned
for believing too much; but they are damned for unbelief (TPJS p. 373)

Never, not once, did I ever intentionally pursue finding fault with the LDS
Church. On the contrary, when I started this path I had a deeply burning desire to
find diamond truth, no matter the cost. My entire effort was to find truth. Not
academically, intellectually, or in a scholarly way, but devotionally. I believe there
is a real difference between academic pursuit of knowledge and devotional pursuit
of knowledge. The latter has real positive life-changing results because of real intent
to practice what one believes. Having earned a Philosophy degree at the very liberal
Utah Valley University (nothing like BYU in its Philosophy program), I have a
pretty good idea of what it was like to learn Religion academically, rather than
devotionally.
The Book of Mormon is the reason I am where I am. If I didnt believe the
Book of Mormon tells the truth, I would have no impetus or reason or material to
write this paper. Its the keystone of my religion. Joseph said:

I told the Brethren that the Book of Mormon was the most correct of any
book on earth, and the keystone of our religion, and a man would get
nearer to God by abiding by its precepts, than by any other book. (HC
4:461; see also TPJS p. 194.)

I have tried to remove my own condemnation by not neglecting it (D&C 84:

52-57). It makes no sense to measure the truth of the gospel by another standard
when the Book of Mormon was provided to us as the means to measure that truth.
To reject what I explain in this letter is to reject the keystone of the Mormon
religion, and the very reason any real convert joins this Church in the first place.
My questions have always been faith-based with the best of intentions. My
salvation and that of my family is at stake! And what higher stakes are there? If my
salvation depends upon believing and acting upon pure truth, what fear should I
have to ask the hard faithful questions? These were very serious questions to me,
such as:

What is faith? What is my faith? How do I know I have faith? Who is God
and what is He like? How do I worship Him? How can I obtain a
manifestation of Him to myself? What is prophecy, or a prophet, or how
can I be a prophet? Should I be trying to converse with angels? What do
the scriptures really mean? What is this promise of eternal life all about?
Why dont we seem to have much revelation, dreaming, prophecy, tongues,
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 healings, etc., spoken of from the pulpits of our congregations or general
conferences? If we are under condemnation, even all the inhabitants of
Zion (D&C 84:52-58, see also Benson, Oaks) then WHY are we under
condemnation and what is something I can identify that proves it? If we are
"cut off" as a people (D&C 43:9-10, 51:2, 63:60-63), then from what are we
cut off? If we have been rejected and cursed (D&C 124:28-50) as a Church
unto the 3rd and 4th generation for not finishing the Nauvoo temple, what
does that entail, and what can we identify to help us remove that rejection
and curse now that we are in the 5th generation? If we do not possess the
fulness of the priesthood because of unrighteousness, how does that
hamper the Church in its effort to help people obtain the full blessings of
the gospel (D&C 124:28)? Or does it? And why would the Lord say that in
the last days before the millennium "those who are not apostles and
prophets shall be known. And even the bishop and his counselors..."
(D&C 64:37-43, Rev 2:2)? And why would the Lord usher in His millennial
glory saying "upon MY HOUSE shall it [wrath, burning, desolation,
weeping, mourning, lamentation, whirlwind, vengeance] begin and from my
house shall it go forth [] First among those among you who have
professed to know my name and have not known me, and have
blashphemed against me in the midst of my house. (D&C 112:23-26, Ezek
9:6)? When will Ezekiel 33-34 and Jeremiah 23 (post-restoration but pre-
millennium) prophecies take place if it is not happening now while we
know we are cursed, rejected, condemned, cut off, and prophesied to reject
the fulness given to us from Joseph Smith (3 Ne 16:10, see also ch. 16-21)?
And finally, can I truly reconcile the prophecies about the awful situation of
the gentiles, us (see D&C 109:60, Book of Mormon title page, JST Matt 21)
in the latter-days from Nephi, Isaiah, and Christ (2 Ne 25-32, 3 Ne 16-21)
with our situation today and honestly say "all is well in Zion" (2 Ne 28:24-
27) or as many say they feel "safe" in the current condition of the Church?
Have we really fulfilled Moronis prophecy and, transfigured the holy word
of God and polluted the holy Church of God (Mormon 8:32-41)? If the
"seers" eyes are covered and the saints have fallen into a deep sleep (2 Ne
27:1-5) then how does that affect us and how do we wake up?

These were questions I had as early as 2010. Not knowing the answers to these
questions, to me, is a dangerously slippery slope. Obviously I began by trying to go
to the most easily-accessible sources: roommates, Church Sunday school teachers,
institute of Religion teachers, and friends. Internet blogs and anti-mormon material
were never appealing to me. I was in college so I didnt talk much with family by
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phone, except my brother who I could bounce these question off of. And even
then, rather than talk, I wanted sources and personal experiences, rather than people
just saying thats what they believed because they had a testimony of something else;
for example, believing that because the book of Mormon is true, then Joseph Smith
is a true prophet and therefore everything in the institutional Church now 180 years
later is true. Such an extrapolating fallacious statement became very obviously
logically and spiritually flawed.
It seemed the more I questioned or spoke up about my questions, people felt
threatened, or that my questions were dangerous, or that somehow it wasnt healthy
to question my existing faith or testimony, i.e. what I had accepted to that point to
be true. On the other hand, I felt the scriptures were filled with pleading and urging
the believers to continue to be teachable, to continue to have soft hearts and let new
things in, to identify and put off false traditions, etc. How are we truly able to learn
anything new if we think everything we now know is absolutely true?
People I would bring these questions up to kept telling me I needed to realign
myself with the Brethren, meet with my Bishop, and stop asking questions. I was
told I just needed to trust. After scouring vast databases of conference talks,
Church magazines, speaking with my institute teachers, Bishops and Stake
President, I found none of them had answers. The only answer I obtained from
them across the board was that the Brethren havent said anything about that, so
its not something you should be concerned about or my personal favorite from
more than one institute teacher: Log that away in your mental filing cabinet
because it will be revealed in the Millennium. Essentially it was a because I dont
know it, you dont need to know it attitude. None of them had studied any of
these questions, let alone asked them. If they had asked them and found answers,
they chose to keep the answers to themselves and play the ignorant card for the only
reasons I can reasonably imagine: fear, laziness, lack of revelation, lack of courage,
doubt, protecting the comfort-zone, avoiding the life-change required, etc.
As an indication that I was heavily pursuing this knowledge of a more practical,
deeper, devotional sort, I spent more time than required taking institute of Religion
classes, going to more firesides, more conferences, double Sunday school classes,
skipped college homework and sometimes classes to study the scriptures in the
library, etc. While taking Philosophy classes for my college major, I ended up taking
6 years of institute, and graduating with 3 advanced degrees (just meaning I took far
more classes than I needed to graduate). During my institute courses, I felt urged to
become a seminary teacher. Maybe it was because of revelation; maybe it was
because I wanted an excuse to provide for my family by studying and teaching the

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gospel, which I loved more than anything else. Bottom line, I just really wanted to
teach the gospel.
Since my mission I had been almost entirely in teaching callings, with the
exception of Elders Quorum Secretary, Ward Clerk, and ordinance worker in the
Provo temple. I had taught, Elders Quorum, Gospel Doctrine, Sunday School,
Gospel Principles, Temple Prep, Mission Prep, Deacons Quorum and Priests
Quorum. My last real calling was Ward Mission Leader. I loved every second of all
those callings and dedicated myself to fully magnify them to the best of my abilities.
I am, of course, a sinful person. I believe we all are. Ive had my dips in
transgression and despair. But in spite of it I have always tirelessly served where I
could. I would prepare for hours for each lesson for my callings or seminary
teaching. I was hired and taught 66 students at Payson Junior High seminary for a
semester and loved it. Then when the Church wanted me to come back on for the
following semester I made it a matter of prayer and the Lord broke my heart and
told me to stop.
My hobbies slowly disappeared, which I was fine with. I had found a greater
love. Tennis, the biggest love of my life through my first two college years was now
gone and other than dating and homework, my only extracurricular activity was
either talking about or studying the gospel. What I quickly realized was that the
whole Go to Church, read your scriptures, say your prayers exhortation was
indeed the heart or beginning of gaining the light I wanted. So that I did, but very
importantly without the checklist attitude or need to feel like I was doing what I was
supposed to do in everyone elses eyes.
My first in-depth study was of the beginnings of our modern religion, starting
with three books called The Words of Joseph Smith, Teachings of the Prophet Joseph Smith
and Lectures on Faith. 4 years later when I told my Bishop some of my beliefs, he
asked, So when did you start going (while motioning in a straight path with
both hands flat together then breaking one of them away from the other). What
anti-mormon material were you reading? I almost had to laugh because I cant
stand reading anti-Mormon material. I found such material not to be faith
promoting, but rather faith destroying. It made me sick just to hear of it, and I
couldnt stomach reading more than a few pages of it when I did come across it.
In Josephs teaching I found a very clear urge from the Prophet to identify faith
destroying false traditions that have crept into the Church. I found it astonishing
that while the Prophet was alive and being run by himself, he was already in so few
years finding false traditions creeping into the Church. He vehemently pled with the
saints to identify them and cast them off, and that if they didnt then their minds
would be darkened and their condemnation would remain. He told us that

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knowledge saves a man. He told us that we must start from the bottom rung on the
ladder. He told us we must contemplate both heaven and hell and everything in
between. He told us that the saints couldnt stand the fire of having their false
traditions identified, for they would fly to pieces like glass!
I found that identifying false traditions in my own belief system was nearly
impossibly, precisely because I thought that what I believed or knew was correct! I
found that the only real way I knew to identify my own false beliefs was to very
thoughtfully and prayerfully examine what I believed and was taught currently in the
Church, and compare it to scripture or Joseph Smiths teachings; and this because I
knew that besides personal revelation the scriptures were the best standard of truth
we had and they vouched for Joseph Smiths teachings. A warm fuzzy wasnt going
to cut it for me. I needed real knowledge from the Spirit. Even personal revelation
I learned needed to be judged by what has gone before, namely the scriptures.
I had started studying from people who seemed like real scholars, like John
Pontius or Avraham Gileadis teachings on Isaiah. Later I found out both of them
were quite fringy by way of beliefs. Or course, by now I was being called fringy
by some because I was finding information that didnt happen to be preached
during my lifetime. It was all very interesting and I gulped it right down but didnt
feel totally right about that direction, so I tried harder to ground myself in the
scriptures and obtaining personal revelation about them.
Now this may seem like I was indeed seeking to find fault in what I, to this
point, believed. However, in my pursuit of truth what quickly unfolded was the
revelation that I knew nothing. Or that what I had grown up being taught in
primary, Sunday school, the MTC, and later, was utterly lacking. To a huge degree it
lacked accuracy, it lacked rigor, it lacked thoroughness, it lacked real power to call
down heaven, and it lacked the power of godliness. I would study a topic, such as
Elijah, Sealing Power, the temple, the gift of prophecy, calling and election, or faith,
and realize that not only did I feel like I knew nothing, but the scriptures were full of
the answers! I learned that not only did I need faith to be saved, I needed perfect
faith (2 Nephi 9:23). The more I studied and prayed, the more questions would
arise. Slowly, the questions were answered. I would discover amazing truths when I
stopped trying to fit the scriptures into my belief system, and rather let them inform
me as to what Gods teachings truly are. It turns out square pegs (truth) dont fit
into round holes (my paradigm at the time) very well. An LDS
historian/anthropologist recently reiterated this point about early and more recent
Latter-day Saints, the attitude of which I was learning to avoid:

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 They did not often sit down and read the Book of Mormon; but instead
scrounged around in it for parts to plug or jam into whatever system,
theology, tradition, institutional program, or personal agenda they were
running across its pages. (A Cultural History of the Book of Mormon, Daymon
Smith, 2013 p. 38)

Letting the scriptures teach me what they meant was and continues to be
difficult, but rewarding! But Faith, Hope, Charity, Grace, Doctrine; so many
teachings were made beautiful and deep right there before my very eyes in the
scriptures! What also became readily apparent were serious contradictions in what
the scriptures and Joseph Smith said when compared to the teachings of the current
Church. 180+ years seemed like an ocean away, an entirely different Church.
Strangely, never did I feel like I needed to doubt my core beliefs, but I had to
clearly identify what it was I knew absolutely beyond a doubt to be true. I decided
to hold on to the belief that God is real, His son Jesus Christ is real and my Savior,
that the Book of Mormon is true, that Joseph Smith was a true prophet, and that I
wanted to be better and know more than I currently did. At this point, when the
questions slowly began to reveal themselves through scripture and revelation, the
questions about my beliefs in the current state of the Church stared me straight in
the face and I couldnt get away from them. The scriptures had stretched my mind
and there was no un-stretching it.
My local leaders, and the general authorities, were literally saying that all was
well in Zion, even that we were Zion already (2 Nephi 28:24-27). Two of my very
outspoken and influential-on-the-family relatives kept telling me we are Zion
already, simply waiting for Christ to show up! The leaders seemed to be teaching
that the greatest fruit of our faith, proving our truthfulness was the vast numbers of
converts being baptized every year, and the building of temples across the world
(Hosea 8:14). They seemed to be entirely focused on numbers: getting people
baptized, getting people active, getting people callings, getting people temple
recommends, getting people home taught, etc. Those things may all seem great, but
I started to see that it was just a giant checklist. Christ seemed to be missing
entirely. As a home teacher I would talk to 8 year-olds after bishops baptismal
interviews and they knew nothing about what they were about to do. They couldnt
explain what it meant to be baptized, why the ordinance is done the way it is done,
what it does for them (except wash away sins which it scripturally does not do,
and obviously cannot do for a child who is not accountable for past sin), what the
Holy Ghost was all about, etc. Baptisms to kids who didnt even superficially
understand, meaningless callings to people who didnt care, temple recommends to

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people who were desecrating the Sabbath day and other basic commandments,
home teaching by elders who just want to report a number, etc.
Now, of course there are those who really care, and do these things very
devotionally and are very spiritual. But what I was seeing was that the leadership,
though they taught that they cared, mainly seemed to look at numbers. We seemed
to become more and more like the Evangelical sects I taught on my mission. Good
people but lacking the power of godliness. They didnt ever try to teach the people
that maybe they were failing at the checklist because they didnt really know how
to connect with Christ; that maybe we are doing a bunch of great things but not
doing the Lords will (Matt 7:21). It seemed like we members were all lauding and
praising each other for establishing our own righteousness at the expense of
establishing the righteousness of our Savior by doing His will like He did His
Fathers will (Alma 42:7; Romans 10:1-4; Matt 6:33).
At times an enlightened and courageous soul would speak up from the pulpit or
in Sunday School to get people to focus on Christ, but it clearly went in one ear and
out the other because it required real life-changing action. Programs seemed to be
adopted by the leaders to fellowship people, not teach people; because somehow if
we are included in the fold of the Church, we are included in the fold of God? It
became apparent very quickly that the Church is not the Gospel, nor is the Gospel
the Church (3 Nephi 27:8-10, 21). The vehicle (Church) that carries the Gospel
must be founded on the Gospel if they are to be one. If they are not the same, do
we have the courage to try to identify the problem and make them one?
Well I wasnt going to hold all this against the leaders, and felt bad doing so
because its the flock that seemed to have strayed for lack of caring. At least the
leaders were working on the problem all the time, right? There is a very heavily
used quote that was on my mind because I wanted to be careful and avoid true
apostasy from God: That man who rises up to condemn others, finding fault with
the Church, saying that they are out of the way, while he himself is righteous, then
know assuredly, that that man is in the high road to apostasy; and if he does not
repent, will apostatize, as God lives (TPJS pp. 156-157).
The irony about that quote, just like D&C 121:34-39, is that for one it is
hearsay, the source being virtually untraceable, and second if it was actually said the
context reveals it was directed toward the Brethren, not the members, precisely
because the leaders by virtue of their positions have the ability to exercise
unrighteous dominion to compel others to believe as they do, even if done
unknowingly. The scriptures were teaching me that those who are Christs sheep
hear His voice. It seemed that personal revelation is what it all came down to. If I
was going to get this whole Church thing right, I needed to hear the voice of God

13
for myself. So again, I hit my knees and the scriptures to iron it all out. This
process of continual learning, shelving questions, revisiting questions, and
comparing everything I was learning with Church teachings and explaining it all to
the Lord was repeated seemingly to no end. When I would bring it up to certain
individuals, they would tell me how exhausting it all was to think about, and not care
to resolve any of the apparent conundrums.
As for my lovely wife, I would be amiss if I dont tell her history as well. Lacey
was different than the bishops daughters and stake presidents daughters and return
missionary girls that I dated. Those girls were very good. They did everything just
how they should and everyone knew it. Lacey was different because she had been
there, done that, as it were, by way of worldly things. In spite of growing up in the
church and having parents raise her in the gospel, she had strayed pretty far. Deep
down in her core she always felt the gospel was true, but didnt know how to get
back to it. She struggled to know how to live life other than the way she was living
it, away from the gospel. After four years of sporadic inactivity in the church, all the
while seriously dating a non-member, she decided to find Jesus. She left that
relationship. She started going back to church. She sought help and advice from
leaders, family, counselors, and prayer.
By the time I met her she was active, faithfully fulfilling a calling, wanting to
serve a mission, and as sweet a person as Id ever met. Of course, the most
beautiful as well, and we ended up dating and getting engaged. She told me all her
past sadness and that she believed in and had experienced the power of the
atonement. Here was a girl that had been converted. She wasnt going through the
motions. She had recognized the power of the atonement in her own life and had
done something about it. She met the marital requirement from my patriarchal
blessing, that my wife should have her heart set upon righteousness above all else.
And that she does. When we got engaged I told her there is nothing more
important than living the Gospel, and that my love however strong for her it may
be, was still second to my love for God and determination to do whatever I felt like
he needed. The gospel was everything. I made that clear, she agreed, and here we
are 5 years later still in full agreement.
I would have questions and bounce them off her. Some of them would make
her a little uneasy and others she had no idea how to respond. She has always given
a wise and thoughtful point of view and a supporting hand to me. We have learned
together, cried together, received spiritual confirmations and experiences together,
and now we feel we understand what God intends for our future if we remain
faithful.

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 So now we come full circle. My wife and I are where we are now, not because
we doubt our faith, but because the Lord has answered our questions. The flock,
even all (and that includes me) has indeed gone astray because of vanity and unbelief
(D&C 84:53-55). They are, as the scriptures declare, under condemnation. The
leaders are likewise not excused, because as the scriptures declare they are blind
guides leading the blind, both falling into the ditch. The leaders do not teach and
the sheep do not learn. Man is saved by knowledge, and a sincere pursuit of such
seems to threaten the very foundation of the institutionalized Church of Jesus Christ
of Latter-Day Saints, as it does any other organized religion. A heterodox
(independent) believer is always cast out of the community that he once loved and
that once loved him, not always formally but will definitely be taking a road less
traveled.
The greatest and most destructive ploy and false doctrine that the adversary has
advanced, and so imperviously entrenched into the very fabric of our Church, is that
the leaders cannot lead us astray.
This teaching has to be dealt with first because no matter what the issue is, from
doctrinal to political to social, the Church will not deviate from what they think the
current leaders have said or not said on the subject, no matter what. The belief
provides the comfort needed to those who do not want to remove themselves from
their awful situation. Who has the authority, and who has the keys, is the only
remaining doctrine in the Church. If it is removed, the whole tower crumbles.
Thus, it cannot be touched. Questioning it cannot even be approached. If
someone dares to do so, they are labeled as lazy, without character, nave, or
wallowing in sin (see Reason for Hope, Responding to a Secular World BYU
conference November 30, 2016). We have made the apostles and prophets the
foundation and instead of Christ, when in fact the apostles and prophets are
supposed to be built on that foundation of Christ as much as any other member of
the worshipping body of Christ (Ephesians 2:20).
The scriptures and Joseph Smith are clear that all man is fallen and all are open
to deception and misguidance. The idea that the current president of the Church
and Twelve Apostles are immune to deception and somehow protected from all
ability to teach falsely is a damnable heresy, scripturally unfounded and disgusts God
Himself. This is the first and foremost sacred cow that needs to be slain if anything
new is to be learned by the members of the Church. I will give you one very good
reason why by comparing it to an institution many in our Church believe is the
whore of all the earth: the Catholic Church, which in 1302 believed the Pope in his
claim that there was no salvation outside the Catholic Church. Sound familiar?

15
 In the Catholic Church the Pope is said to be infallible, right? Wrong. He is
only said to be infallible when he is speaking ex cathedra, that is, from the chair.
When he is in the chair he speaks for God and makes the decisions that are binding
upon the Church and true for the world.
Our Church does not claim the leaders to be infallible (or at least we dont use
those terms). In fact, we like to quote Joseph Smith who taught that A prophet is
a prophet only when he is speaking as a prophet. Our Church does not say the
leaders are infallible, but the leaders do say that when they speak as inspired from
the pulpit then they cannot lead us astray. However, they are careful enough not to
tell us when something is officially accepted as true by the Church, yet they tell us
that their talks are all indeed inspired. So inspired = official? In avoiding stating
what is official, that is, what God really wants for the people, yet telling us that
they are inspired and cannot lead us astray, the members are left to accept everything
that is spoken from the pulpit because they are threatened with the apostasy label
if they criticize or question anything that has been spoken ex pulpitum, as I like to
say; that is, from the pulpit. Weve even gone so far as to say that all the leaders are
the Lords anointed, against which no heel can be lifted, apparently.
Not only cant we question something from the pulpit, we cannot question
Church magazines, or LDS.org, or Church manuals, or handbooks or policies or
programs or local leaders. Believe me Ive tried. Of course, President Bednar, by
virtue of his position can do as he did in a local Utah County conference not long
ago and say The manual teaches that but I would suggest a different
understanding. Is there a double standard here? Past Presidents have gotten very
upset about the ridiculousness of our manuals, to the point of completely doing
away with the majority of them. When questions arise, the teaching has become,
doubt your doubts before you doubt your faith, which completely misses the
point that people are trying to find out if something is from God, rather than
endlessly quoting each other on something that may not have been inspired to begin
with. The correlation department, having placed the official stamp of the Church
on the back of all its publications, has effectively made official anything it publishes,
or so everyone thinks. After I had a lengthy conversation with Rob Elzy, a local
area leader over CES for Utah County who worked directly with the Correlation
Department, I learned that the correlation department has virtually no oversight.
The prophets, seers, and revelators don't approve most statements to be published
to the church. Rather, a priesthood executive committee with no participation from
the quorum of the twelve or First Presidency, "clear" items to go "to Correlation
Evaluation (https://www.docdroid.net/LaF5sVU/executive-council-
minutes.pdf.html#page=6). Correlation is made up of a team of experts, professors,

16
scholars, and professionals that do not have their content reviewed by the Brethren
because the Brethren do not have the time to assure the Church is being taught
correct doctrine. Instead, they are very unfortunately spending the bulk of their
time managing the 100+ legal entities over a great number of which they are board
members.
Nuf said about the leaders, correlation, and the infallibility heresy, for now.
Later in this letter I will offer proof of the existence of the problem scripturally.
The point is that as members we are left to the burden of working out our salvation
between us and the Savior, independent of any other person, period. Most people
try to get around the fact here that the Church is so different from what Joseph
Smith and the scriptures teach because we have modern revelation. I agree that
modern revelation is necessary and essential; however the scriptures and Joseph
were clear that no revelation can contradict a prior revelation (TPJS p. 215). So lets
not confuse ourselves by trying to say what Ezra T. Benson was censured by the
then-president of the Church Spencer W. Kimball for saying: Living prophets are
more important than dead prophets; more on that later.
Back to the Catholic dilemma; the following example, which you will no doubt
agree with (and might be the only thing in this paper you agree with), illustrates
quite clearly a good starting point for establishing that we, as a Church are still under
condemnation as Joseph Smith, Ezra T. Benson, and more recently Elder Oaks
taught. There has not only been a lack of restoration but there has been a serious
loss of truth and priesthood for us as a Church.
Heres the question and answer snippet that most everyone in our Church is
happily willing and able to engage in:

Q: Is the Catholic Church corrupt?

A: Yes.

Q: Do they believe theyre corrupt?

A: No.

Q: Is the Catholic Church a false Church?

A: Yes.

Q: Do they believe theyre false?

A: No.

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 Q: Does the Catholic Church claim to have priesthood keys that God
recognizes?

A: Yes.

Q: Does the Catholic Church actually have priesthood keys that God
recognizes?

A: No.

Q: Do they claim that these all-important priesthood keys have been passed
from an original key holder?

A: Yes.

Q: Does the Catholic Church teach the truth as far as priesthood and
doctrine is concerned?

A: No.

Okay, lets stop right there. So far weve established some very basic
understanding of what LDS members would think about the Catholic Church. Of
course, we have been taught all this in our Sunday school classes, so its obvious
right? Okay lets continue.

Q: What is it that makes you think the Catholic Church is corrupt?

A: Well among other things they have substituted sprinkling for

immersion in the baptismal ordinance.

Q: So theyve changed the ordinances? Okay, what else?

A: Well theyve emphasized some scripture, changed some through

scribal interpretations, and completely removed others they didnt think
were important, like the Apocrypha.

Q: Okay, what would you say is the most important thing that makes the
Catholic Church false?

A: They teach a false understanding of the Godhead, the trinity; the Nicene
and Athaniasian Creed stuff, right?

Q: Good, and why do you think they dont actually have priesthood?
18
 A: Well, the original apostles who had it didnt pass it on, or if they did they
somehow didnt continue and were lost because of the corrupt teachings
and changing ordinances.

STOP! So what youre telling me is that the Catholic Church lost any claim to
priesthood and keys because of blatantly false teachings like the Godhead, removing
or changing scriptures, and changing ordinances? And God doesnt recognize them
as a true Church? The Churchs official but unofficial website www.LDS.org would
agree with that argument:

When individuals or groups of people turn away from the principles of the
gospel, they are in a state of apostasy. One example is the Great Apostasy,
which occurred after the Savior established His Church. After the deaths of
the Savior and His Apostles, men corrupted the principles of the gospel and
made unauthorized changes in Church organization and priesthood
ordinances. Because of this widespread apostasy, the Lord withdrew the
authority of the priesthood from the earth.

During the Great Apostasy, people were without divine direction from
living prophets. Many Churches were established, but they did not have
priesthood power to lead people to the true knowledge of God the Father
and Jesus Christ. Parts of the holy scriptures were corrupted or lost, and no
one had the authority to confer the gift of the Holy Ghost or perform other
priesthood ordinances.

Although there will not be another general apostasy from the truth, we
must each guard against personal apostasy by keeping covenants, obeying
the commandments, following Church leaders []
(https://www.lds.org/topics/apostasy?lang=eng)

I agree with LDS.org that the great apostasy was caused by:

Corrupted principles of the gospel

Unauthorized changes in Church organization
Unauthorized changes in priesthood ordinances
Holy scriptures being corrupted or lost

The result of these apostate practices resulted in:

The Lord withdrawing priesthood authority

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 Many Churches being established
No divine direction from living prophets
No priesthood power to lead people to the true knowledge of God
No one having the authority to confer the gift of the Holy Ghost or
perform other priesthood ordinances

Unfortunately the LDS Church has walked a nearly identical path that has by
now caused a loss of priesthood and truth.
The following is a basic understanding of how we as a Church have changed the
ordinances, removed scripture, and corrupted principles of the gospel, thus damning
ourselves and removing our claim to be led by priesthood, all of which was
prophesied in scripture would happen to us in our day. I woke up one morning not
long ago, with the Lord telling me that the Church Handbooks of Instructions are a
fulfilment of Moronis prophecy that we stewards of the gospel in the last days
would by our day have transfigured the holy word of God.
I tend to believe the following quote, pertinent to the subject, after which the
explanations are presented using the Sermon on the Mount pattern Christ used to
compare the contemporary teachings of the Jewish Church with what He believed
to be true; that is, It has been said that but I say unto you If someone thinks
the following questions and explanations are not faith-promoting, but rather faith-
destroying as some have called them, its because that persons faith is founded in
men, rather than Christ. Please seek prayerful understanding on these items.

All that we teach in this Church ought to be couched in the scriptures. It

ought to be found in the scriptures. We ought to choose our texts from the
scriptures. If we want to measure truth, we should measure it by the four
standard works, regardless of who writes it. If it is not in the standard
works, we may well assume that it is speculation, man's own personal
opinion; and if it contradicts what is in the scriptures, it is not true. This is
the standard by which we measure all truth. (Harold B. Lee, "Using the
Scriptures in Our Church Assignments," Improvement Era, January 1969,
p. 13. AND Scripture Study Fundamentals: Instructor's Guide. Religion
315. SLC: Church Educational System, 1992, page 2.)

It is not to be thought that every word spoken by the General Authorities is

inspired, or that they are moved upon by the Holy Ghost in everything they
speak and write. Now you keep that in mind. I don't care what his position
is, if he writes something or speaks something that goes beyond anything

20
 that you can find in the standard Church works, unless that one be the
prophet, seer and revelator- please note that one exception you may
immediately say, "Well, that is his own idea." And if he says something that
contradicts what is found in the standard works (I think that is why we call
them "standard" -- it is the standard measure of all that men teach), you
may know by that same token that it is false, regardless of the position of
the man who says it. (President Harold B. Lee, "The Place of the Living
Prophet, Seer, and Revelator," The Charge to Religious Educators, p. 141.)

If you choose to ignore this pleading and rebut with the all-too-common thats
just your interpretation, so you cant use scripture, argument, then what do you
take as authoritative? Joseph Smith made it clear that we can use scripture as it is
given, without worrying about the interpretation issue. In response to the Elders
wondering how to interpret difficult passages of scripture like the meaning of the
parable of the Prodigal Son, Joseph said:

it was understood by many to be one of the intricate subjects of the

scriptures; and even the Elders of this Church have preached largely upon
it, without having any rule of interpretation. What is the rule of
interpretation? Just no interpretation at all. Understand it precisely as it
reads. I have a key by which I understand the scriptures. I enquire, what
was the question which drew out the answer, [] (TPJS p. 276)

The scriptures, say what they mean, and mean what they say (TPJS p. 264).
Let the scriptures inform you, rather than letting yourself inform the scriptures to fit
your paradigm. When we become teachable to what the scriptures have to offer, we
become open to the mysteries of godliness.
So, lets get on to the scriptural exegesis. The first set of explanations focus on
the doctrine of Christ, and how we have changed and therefore corrupted it: Faith,
Repentance, Baptism of Water, Baptism of Fire, Coming to Christ. Then there will
be a focus on true teachings about prophets. The bulk of Church teachings I will
show that are not scripturally correct come largely from a talk called Fourteen
Fundamentals in Following a Prophet given by then-Apostle Ezra T. Benson, after
which talk President Kimball censured Elder Benson and compelled him to
apologize both in private and public for his remarks, as recorded in a biography
written by his son. I use this as a prime example because, though in 1981 the
remarks required public apology, today these very teachings have fully infiltrated
Church teachings at every level and on a very regular basis. The final batch of

21
explanations treats miscellaneous, though far from unimportant, items of false
tradition and what the scriptures and modern revelation say concerning them.

22
PART 2: WHAT DOES GOD THINK OF THE CHURCH RIGHT NOW?

- Prove all things Hold fast that which is good (1 Thessalonians 5:21)

Let no one undertake here to argue with sophistry or human foolishness,

but come to the Scriptures to accept them as the judge (for the Scriptures
breathe the Spirit of God), so that the truth either may be found, or if found,
as I hope, retained. Amen. (Ulrich Zwinglis 67 Articles, July 14th 1523
[contemporary of Martin Luther])

1. The Brethren promote Faith in man. We are taught that we must believe
in and follow our leaders in order to be saved.

When conducting baptismal interviews, regarding the question of testimony, we

are told to ask the candidate: Do you believe that [current Church President] is a
prophet of God? (Preach My Gospel, p. 206). And we are counseled: If the person
has challenges with testimony or worthiness, explain that it would be best to
postpone the baptism until he or she is better prepared (ibid, p. 205). We are now
required to confess faith in a prophet, his apostles, his teachings, and a confession
that we will do our best to follow him because he/they cannot lead us astray. Faith
now includes faith in men. Faith is no longer based solely in Jesus. This is the
primal doctrine in the LDS Church. All questions of faith are redirected back to
this all-important Church teaching.
Yet Joseph Smith taught about Christ as the only being in whom we are to have
faith:

God is the only supreme governor and independent being in whom all
fulness and perfection dwells; who is omnipotent, omnipresent, and
omniscient; without beginning of days or end of life; and that in him every
good gift, and every good principle dwells; and that he is the Father of
lights. In him the principle of faith dwells independently; and he is the
object in whom the faith of all other rational and accountable beings
centers for life and salvation (LOF 2:2).

[Note: This verse from Lectures on Faith has reference to Christ, not the Father,
as proven by the question and answer portion (#3&4) at the back of the lecture.
Ether 4:12, D&C 76:76-78, Colossians 1:19; 2:9, and 1 Corinthians 8:5 prove this
point even further. The point of this argument is to shift the idea of faith in man to
23
faith in Christ only. Even if one chooses to argue whether this is Christ or the
Father (seeing as they are one) we can still understand that faith is not be centered in
man or men, but in God.
Lectures on Faith teaches that it is impossible to have faith if it is founded in a
person who is subject to corruption, because we could not be confident that he
would always lead us right. It is precisely the perfections of the attributes and
character of God that enable us to have faith in Him and no other being (LOF 2-4
If there is a servant, true messenger, or prophet claiming to have a message from
God, we are to accept and live that message only insofar as it is from God, which
we can only know by personal revelation from God through sacrifice, obedience,
and that which has gone before, i.e. the scriptures (LOF 6). We are specifically
instructed to never trust the arm of the flesh (2 Nephi 4:34); more on this later.

2. The Church teaches that the following qualifications (among others) are
requirements for Baptism into the Church: Live the Word of Wisdom, pay
tithing at least once (in my mission and others), receive all missionary
lessons, meet with Church leaders, attend several sacrament meetings (at
least 3 in my mission). (see Preach my Gospel p. 204) The latest addition
bars minors of homosexual parents from baptism (see Handbook of
Instructions 1).

All of these requirements stray from the doctrine. Christ concluded, of His
clear doctrine outlined in 3 Nephi 11:32-29:

And whoso shall declare more or less than this, and establish it for my
doctrine, the same cometh of evil, and is not built upon my rock; but he
buildeth upon a sandy foundation, and the gates of hell stand open to
receive such when the floods come and the winds beat upon them (3
Nephi 11:40).

The requirements for baptism in 3 Nephi 11 are now changed and based on
handbooks and manuals that bar many who meet the scriptural requirement for
being baptized. Some are required to pay money before being baptized. Others are
asked to adhere to the word of wisdom, which we know was not given by way of
commandment; something the early LDS Church recognized (D&C 89:2). Others,
such as children and teens that will not renounce their parents sins cannot be
baptized. Confessing that one has a testimony of the President of the Church is a
requirement across the board. All of these constitute both adding to and taking

24
from, more and less than, the doctrine Christ established. Therefore we have
changed and thus perverted the ordinance.
The doctrine of the Church is found in the scriptures. There is no reason to
add to or detract from them when teaching requirements for baptism. The Lord
instructed, The elders, priests and teachers of this Church shall teach the principles
of my gospel, which are in the Bible and the Book of Mormon, in the which is the
fulness of the gospel (D&C 42:12; D&C 52:9, 36).

3. It is taught in the Church that the Holy Ghost is gifted at the time one
is confirmed a member of the Church. It is also taught that the Holy Ghost
is an actual person as a member of the Godhead.

Baptism of Fire and of the Holy Ghost is now very rarely discussed.
Correlation has removed it from our manuals as a topic of instruction. Further, if it
is taught at all, we are told that though it is received at confirmation, it is to be
received as a process over a long period of time like so much dust settling over a
lifetime (Dallin H. Oaks, Bellevue Washington Address 2016), rather than an event,
and without the necessary accompanying gifts of the spirit.

But Christ said:

And ye shall offer for a sacrifice unto me a broken heart and a contrite
spirit. And whoso cometh unto me with a broken heart and a contrite spirit,
him will I baptize with fire and with the Holy Ghost (3 Nephi 9:20)

And Joseph Smith taught that Christ:

received a fulness of the glory of the Fatherpossessing the same

mind with the Father; which Mind is the Holy Spirit [] the Son being
filled with the fulness of the Mind, and power of the Fatherpossessing all
knowledge and glory [] being filled with the fulness of the Mind of the
Father, or in other words, the Spirit of the Father (LOF 5:2)

Instead of understanding that the Holy Ghost is the mind of God in us, we are
now taught the Holy Ghost is an actual member of the Godhead (D&C 130:22-23
has been changed) who fills all space, and who can be our constant companion only
when we are righteous. Further we are taught that the witness of the Holy Ghost
that Jesus is the Christ trumps the witness of a personal visitation/administration

25
from Jesus Christ. Anyone who says this has never been administered to by Jesus
Christ. And the gifts always come if we are true believers (D&C 84:65-72).

4. We are now taught that the institutional Church and the Gospel of Christ
are essentially connected, the one existing necessarily with the other in
harmony.

When anyone attempts to teach distinctions between the two their teachings are
not only edited but reversed to support the Churchs need for submission to Church
leadership. See Ronald Poelmans 1984 conference talk on the subject. How it was
changed by correlation demonstrates the very clear agenda of the Church to
suppress revelation directly from God, and in its place require allegiance to Church
leadership. The original and edited talks can both be found on youtube. (See also
http://www.lds-mormon.com/poelman.shtml).

Yet Christ defined His gospel and His Church: 3 Nephi 27:10-11; Mosiah 27:13;
D&C 10:67; Mosiah 26:22; Mosiah 18:17.

Now this is the commandment: Repent, all ye ends of the earth, and come
unto me and be baptized in my name, that ye may be sanctified by the
reception of the Holy Ghost, that ye may stand spotless before me at the
last day. Verily, verily, I say unto you, this is my gospel; and ye know the
things that ye must do in my Church; for the works which ye have seen me
do that shall ye also do; for that which ye have seen me do even that shall
ye do; (3 Nephi 27:20-21)

whosoever repenteth and cometh unto me, the same is my Church.

Whosoever declareth more or less than this, the same is not of me, but is
against me; therefore he is not of my Church (D&C 10:67-68; see also
Mosiah 26:22)

Christ taught that the Church cannot exist without the gospel and the Church is
subject to corruption, while the gospel is not. The gospel exists independent of a
Church (body of repentant believers in Christ), just as priesthood and the Holy
Ghost do likewise.

And if it so be that the Church is built upon my gospel then will the Father
show forth his own works in it. But if it be not built upon my gospel, and is
built upon the works of men, or upon the works of the devil, verily I say unto
you they have joy in their works for a season, and by and by the end cometh,

26
 and they are hewn down and cast into the fire, from whence there is no return.
For their works do follow them, for it is because of their works that they are
hewn down; therefore remember the things that I have told you (3 Nephi
27:10-12).

For the Lord hath said: This is my Church, and I will establish it: and nothing
shall overthrow it, save it is the transgression of my people (Mosiah 27:13).

5. It has been written that the Prophet is the only man who speaks for the
Lord in everything.

Yet Christ tells us that the wind [spirit] bloweth where it listeth (John 3:8),
that all men may know the truth of all things (Moroni 10:5), that Christ alone
holds the keys of hell and of death (Revelation 1:18), that the Lord has holy men
ye know not of (D&C 49:8), that prophecy came not in old time by the will of
man: but holy men of God spake as they were moved by the Holy Ghost (2 Peter
1:21), that what any priesthood holder speak[s] when moved upon by the Holy
Ghost shall be scripture, shall be the will of the Lord (D&C 68:4).
The President of the Church even if/when a true prophet, does not have a
monopoly on all truth, nor is he the only one who can speak for the Lord as regards
the truth. The idea of speaking for the Lord in everything is both illogical and
unscriptural. D&C 132:7, and 21:4-6 are often cited in defense for the Church on
this issue, yet these scriptures were directed at Joseph Smith by revelation, the only
prophet the Lord vouches for in such a manner in any modern scripture and
subsequently became accepted as official by the Church by vote. Joseph taught that
a prophet is only a prophet when he is acting as such (HC 5:265). Joseph himself
provided revelations in which the Lord had full opportunity to tell the saints to
follow Joseph, yet he did not (D&C 1:17; D&C 3:9; D&C 21:1; D&C 24:1,5;
D&C 28:2). Instead we were given revelation to give heed which means to give
consideration, careful attention, examination, and ponder, just as we are to do with
any true messenger (D&C 21:4,5). If President Monson has a real message from
God other than a too-oft-repeated anecdote or platitude, I welcome it, will listen to
it, will pray about it, and hope others will do the same. The man should be judged
by his message, not his position. Hugh B. Brown also provided a Profile of a
Prophet by which we can see quite clearly that in modern times only Joseph Smith
qualifies. The only way to verify the authenticity of a message from a servant is
through the medium of sacrifice to God, not submission to earthly authority. We
have the obligation and privilege of accepting or rejecting any persons message.

27
6. It has been said that the current Prophet is more vital to us than the
standard works.

Yet Christ said Search the scriptures, for in them ye think ye have eternal life
(JST John 5:40). He provides us a clear scriptural pattern wherein those who fall
into sin, error, or are lead astray, searched the scriptures, and no longer hearkened
to the words of this wicked man (Sherem) (Jacob 7:23). When Alma and Amulek
finished preaching, those who were converted began to repent, and to search the
scriptures (Alma 14:1). Joseph Smith said,

[i]f any man writes to you, or preaches to you, doctrines contrary to the
Bible, the Book of Mormon, or the Book of Doctrine and Covenants, set
him down as an imposter. (Joseph Smith, Times & Seasons, Apr. 1, 1844).

The scriptures provide the framework and pattern by which to judge truth. As
Harold B. Lee and Joseph Smith taught, they are the standard measure and cannot
be contradicted. Modern revelation is subject to them as Joseph taught in his
lengthy treatise on testing spirits, that contradicting a former revelation (TPJS pp.
214-215) proves the presence of a false spirit. The problem arises when we think
the current Prophet can contradict existing scripture in the name of modern
revelation, rather than guide us on how to approach current events about which
scripture has not already spoken. This false teaching alone causes members to
dismiss the importance of the patterns found in scripture, replacing them with a
need to merely read the monthly Presidency message in the Ensign magazine and
only hear and abide what is spoken from the pulpit during their own lifetime.

7. It has been said that the current Prophet is more important to us than a
dead prophet.

Yet Paul said that prophets wrote scripture and they were written for our
learning, that we through patience and comfort of the scriptures might have hope
(Romans 15:4). The dead prophets created scripture, and Christ vouched for them
through Alma saying the scriptures are before you; if ye will wrest them it shall be
to your own destruction (Alma 13:20). God is not a partial God, neither a
changeable being; but he is unchangeable from all eternity to all eternity (Moroni
8:18). Joseph also received a revelation for Sidney Rigdon, urging him to stay with
Joseph and call on the holy prophets to prove his words, as they shall be given
him (D&C 35:23). This was an indication that what Joseph would preach must be

28
founded in what had gone before by the mouths of the prophets, by which Josephs
new revelatory words must be measured in order to effectively teach others.
Again, here the only understanding that causes a problem is when Church
members start thinking that a living prophet can actually contradict or trump a
dead prophets teachings by way of modern revelation, by virtue of his position. The
truth is that living prophets take precedence only on current matters on which the
scriptures have not already spoken. If it is true that the living prophet takes
precedence regardless of their disagreements with the dead prophets, then the saints
must necessarily change their faith every time there is a change in the presidency, to
conform to the views of the new President that contradict what a prior President or
prophet taught. We must be ever so careful how changeable we are making our
unchangeable God. Hugh Nibley, who spent many years trying to instruct the
Brethren weekly on doctrine, taught:

Though he had ready access to direct revelation, none was more diligent than
Joseph the Seer in the study of biblical languages; he hungered for knowledge
and delighted in sheer mental exercise: "Thy mind, O man, must stretch as high
as the highest heavens if you would lead a soul to salvation. We, on the other
hand, have come to shunt off our responsibility for knowing the scriptures by
inventing a mythical category of dead prophets. We have done that without
actually branding the ancients so much as deferring exclusively to the "living
prophets." But when Gabriel and Moroni (who are still very much alive) came
with their messages to mortals, what each one delivered was a weighty package
of quotations form the Old Testament. In fact, when the Lord himself came to
the Nephites he insisted on checking their scriptures and bringing them up to
date with the prophecies of Malachi and of Samuel the Lamanite. Here was the
author of the whole thing present in person, but instead of shoving the dusty
old records aside, he deferred his further teachings to the written record and to
the prophets of old -- "for the profit and learning" of future generations. (The
Last Days, types and shadows from the Bible and Book of Mormon. Avraham Gileadi,
Foreword written by Hugh Nibley, Published 1991, pg vii)

Harold B. Lee as president of the Church was wise enough to counsel the saints:

"I say we need to teach our people to find their answers in the scriptures. If
only each of us would be wise enough to say that we aren't able to answer any
question unless we can find a doctrinal answer in the scriptures! And if we hear
someone teaching something that is contrary to what is in the scriptures, each
of us may know whether the things spoken are false -it is as simple as that. But
29
 the unfortunate thing is that so many of us are not reading the scriptures. We
do not know what is in them, and therefore we speculate about the things that
we ought to have found in the scriptures themselves. I think therein is one of
our biggest dangers of today."

"The Lord has given us in the standard works the means by which we should
measure truth and untruth. May we all heed His word: 'Thou shalt take the
things which thou hast received, which have been given unto thee in my
scriptures for a law, to be my law to govern my church.' "D&C 42:59 (First
Presidency Message, Ensign, December 1972.)

8. It has been said by many Presidents and Apostles of the Church

beginning with Wilford Woodruff that the Lord will never permit me or
any other man who stands as president of the Church to lead you astray.
It is not in the program. It is not in the mind of God (The Discourses of
Wilford Woodruff, pp. 212213).

But Jesus Christ said that all are hardened; yea, all are fallen and are lost, and
must perish except it be through the atonement which it is expedient should be
made (Alma 34:9). No man excepting Christ Himself is immune to deception, for
the keeper of the gate is the Holy One of Israel; and he employeth no servant
there; and there is none other way save it be by the gate; for he cannot be deceived (2
Nephi 9:41). Christ also taught that if thine eye which seeth for thee, him that is
appointed to watch over thee to show thee light, become a transgressor and offend
thee, pluck him out (JST Mark 9:46). Joseph Smith also provided special revelation
regarding Church discipline, including the event in which the President is found in
transgression, effectively leading others astray, and thus, none shall be exempted
from the justice and the laws of God, that all things may be done in order and in
solemnity before him, according to truth and righteousness (D&C 107:82-84). The
Quorum of the Apostles and Quorums of Seventy were also singled out by
revelation as being liable to error and needing discipline (D&C 107:30-32). How
can the scriptures tell us they are liable to stray yet we call them infallible by
saying they cannot lead us astray?

The Brethren teach that we must not criticize or attempt to correct them.

Dallin H. Oaks reiterated this, saying, Its wrong to criticize the leaders of the
church, even if the criticism is true (2007 PBS Documentary The Mormons).
And the following, albeit in the lesser-read Improvement Era church magazine in 1945,
has taken the minds of the saints: when the prophet speaks, the thinking is done.
30
 But Joseph Smith said: I want the liberty of thinking and believing as I please
(HC 5:340). And he asked the people Are you satisfied with the first presidency, so
far as I am concerned, or will you choose another? If I have done anything to injure
my character in the sight of men and angelsor men and women, come forward
tell of it and if not ever after hold your peace (WOJS p. 174). God warned Joseph
Smith that if he boasted of his own strength and set at naught the council of God
that he must fall. (D&C 3:4). Is President Monson greater than Joseph? Joseph
Smith is the only President of the Church to have members call him to a Church
court, in which he was eventually found innocent. (HC 2:142144). As an
illustration that the Lord was serious about the idea that all men, including true
Prophets can both lead and be lead astray, He asked Joseph to correct a very
revealing scripture found in JST 1 Kings 13. After reading the short chapter
yourself, please note the following take-aways:

A prophet can test another prophet. A prophet can be commanded to lead

someone astray. A prophet can lead someone astray. A prophet can be led
astray. Someone can be led astray by a true prophet in order to be tested to see
if theyll obey to what the Lord has commanded them personally. A prophet
(see vv. 2-9) who has prophesied, proven prophetic, performed miracles, healed,
done Gods will, and is obedient, can be led astray. That prophet who is a true
prophet in every sense of the word, and transgresses, will be plucked out (the
fallen prophet in this story dies violently for transgressing his command). The
Lord destroys deceived prophets. Here the idea that the Lord will remove a
fallen prophet from the people is illustrated. But notice that this prophet had
demonstrated his true-prophet status thoroughly, not to be mistaken as an
imposter or false prophet according to the Deuteronomy 18:20-22 criteria.
Some may claim that this is proof that God will remove a prophet if he
transgresses, and this may be true enough. But he must be a true prophet. The
prophet must FIRST have proven his prophetic attributes and/or receive his
covenant status with God before God will remove him for straying. This is
much like Ananias and Sapphira who had been offered a covenant but
transgressed. They too were removed via death (see Acts 5:1). If Joseph Smith
had transgressed, for example, he would have been removed; but this is because
he was a true prophet. Why, then have the prophet/presidents since Joseph not
been removed? They either have not received a covenant, or they have not
shown true prophetic attributes, or both. Theyre not important enough to be
removed, essentially. Some claim the current president/prophets are in too
great a position of influence for the Lord to allow him to lead the people astray

31
 and not be removed. The question is not whether they are influential enough or
leading enough people, but whether they are a covenant man and true prophet
in Gods eyes that determines their removal from the people due to
transgression. (cf. JST Mark 9:40-48).

9. It has been said that the prophet and the presidencythe living prophet
and the First Presidencyfollow them and be blessedreject them and
suffer.

Yet Christ tells us, Follow me (2 Nephi 31:12; Luke 9:23, 59; John 10:27,
12:26; D&C 38:22, 100:2 and many more).
The phrase follow the prophet does not appear anywhere in scripture. It does
not appear there because it is an institutional invention, a command from the
establishment. It is an idea which is altogether alien to the Gospel of Jesus Christ.
Instead, what appears in the scriptures is a curse pronounced on those who follow
man or put their trust in mans arm. (See 2 Nephi 4: 34; 28: 31; D&C 1: 19.)
Nephis final address warns the gentiles how vulnerable they are to this mistake, and
how they will be cursed as a consequence. He offers hope, however, conditioned on
repentance and return to following the Lord. (See 2 Nephi 28: 31-32.)
When it began, Mormonism denounced the idea of following men. It taught
the idea that following men, even inspired men, who were authentic prophets who
spoke with God, merited damnation to hell (telestial kingdom) alongside the wicked:

For these are they who are of Paul, and of Apollos, and of Cephas. These
are they who say they are some of one and some of anothersome of
Christ and some of John, and some of Moses, and some of Elias, and some
of Esaias, and some of Isaiah, and some of Enoch; But received not the
gospel will not be gathered with the saints, to be caught up unto the
Church of the Firstborn, and received into the cloud. These are they who
are liars, and sorcerers, and adulterers, and whoremongers, and whosoever
loves and makes a lie. These are they who suffer the wrath of God on earth.
These are they who suffer the vengeance of eternal fire (D&C 76: 99-105).

Joseph Smith elaborated on this idea in a sermon to the Relief Society in

Nauvoo, based in on Ezekiel chapter 14, telling them:

the people should each one stand for himself, and depend on no man or
men in that state of corruption of the Jewish Church that righteous
persons could only deliver their own souls applied it to the present state

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 [1842] of the Church of Jesus Christ of Latter-day Saints said if the
people departed from the Lord, they must fall that they were depending
on the Prophet, hence were darkened in their minds, in consequence of
neglecting the duties devolving upon themselves (TPJS p. 238).

Today we have inverted that idea. Now if you do not depend on the Prophet
you are considered to have a darkened mind. Today, if there is even the slightest
hint that Following the Prophet is not the primal objective in your faith, you are
seen as weak, faithless, and damned. At the very least you are seen as substantially
erring in doctrine and understanding. The scriptures do, however, teach that we
must receive prophets, which means to listen to them in order to discern whether
their message is from God or not.

10. It has been said that we must trust our leaders. it behooves us, as
Latter-day Saints, to put our trust in the presiding authorities of the Church.
(Joseph Fielding Smith, Doctrines of Salvation, p. 243).

Yet the Lord has said, Cursed be the man that trusteth in man, and maketh
flesh his arm, and whose heart departeth from the Lord (Jeremiah. 17:5).

11. It has been said that the rights of Joseph are the rights of the Current
President (D&C 21:4-6, 28:2-7; 43:1-7; 90:2-5).

But the Lord vouched only for Joseph to the Church, and said the keys of
Joseph would remain with him after he departed this world (D&C 90:3). The
Church is to give heed to Joseph's revelations and words. His words are vouched
for by God (D&C 21:4-6). Joseph received the word just like Moses. He is the
dispensation head (D&C 28:2-7). No one else has the power or authority to give
commandments or revelations until God appoints a successor, who ended up being
Hyrum Smith, by the way (D&C 43:1-12; 124:94). Oracles (revelations) of God
were given by God through Joseph Smith to the Church. If the Church counts them
as a light thing they will stumble and fall in the last days when storms descend
(D&C 90:2-5).
The Catholic Church also claims that they hold the keys of the kingdom and
they quote Matthew 16:19 to prove it. In that scripture Christ was talking to Peter
and not succeeding popes who claimed their descent of authority from him. What
was true for Peter and Joseph is not necessarily true for their successors in office.
Each must receive the word of Christ to them. Joseph Smith taught on June 16,
1844 the following:

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 [W]hen men come out and build upon other men's foundations, they do it
on their own responsibility, without authority from God; and when the
floods come and the winds blow, their foundations will be found to be
sand, and their whole fabric will crumble to dust. Did I build on any other
man's foundation? I have got all the truth which the Christian world
possessed, and an independent revelation in the bargain, and God will bear
me off triumphant (HC 6:473-479).

12. It has been said that we honor our Beloved Prophet. We stand at his
entering a room and laud and praise him at every opportunity. We throw big
birthday celebrations for him.

Yet the Lord taught that we should call no man good (Luke 18:19). Christ said
the Pharisees and scribes loved to be called Rabbi and loved the chief seats
(Matthew 23:6, 8).
Beloved Prophet is a term of praise. We should not be praising a man. We
should not offend God by inviting adoration of men. Adoration should be reserved
for Christ, not dispensed to mere servants. It has been said by some in my very
own family about visits with General Authorities, What a treat! There is nothing
better than simply being in the presence of those great men, is there? I can tell you
from personal experience, there is something better, and such adoration of men is
disgusting to the Lord. Of course man can be inspired and speak truths and we can
be ever grateful and love and friendship them for it. But this should never convert
over to adoration.

13. The Church teaches that the President is Infallible.

The Lord however rebuked Joseph many times for breaking his
commandments. (D&C 3:6-11; 5:21-22; 35:17-18; 64:5; 93:47).

A definition of Infallible
1: incapable of error: unerring <an infallible memory>
2: not liable to mislead, deceive, or disappoint: certain <an infallible remedy>
3: incapable of error in defining doctrines touching faith or morals
(Merriam Webster Definition)

Elder M. Russell Ballard quoted himself in 2014 October General Conference,

extrapolating the infallibility of the President to all the quorum of the twelve all the
way down to local leaders:
34
 Recently, I spoke at the new mission presidents seminar and counseled these
leaders: Keep the eyes of the mission on the leaders of the Church. We will
not and cannot lead [you] astray. And as you teach your missionaries to
focus their eyes on us, teach them to never follow those who think they know
more about how to administer the affairs of the Church than Heavenly
Father and the Lord Jesus Christ do through the priesthood leaders who have
the keys to preside. (Ellipses in original).

In the same general conference, Elder Russell M. Nelson called for an oath-like
covenant to sustain and follow what comes from our leaders. He explained that
sustaining is not voting or giving your opinion of the person, but rather a
commitment to follow them. Then he went even further than Ballard and said that
no person could lead the Church astray:

Counterbalances and safeguards abound so that no one can ever lead the
Church astray.

Many have believed this report, and accused those who point to the scriptural
apostasy of the last days of the Church, and say, Are you smarter than the
Brethren? And, If we were in apostasy dont you think the Apostles would know
it? Yet the Lord says nothing good about the leaders of all Churches in the last
days, to include ours. The position of leadership is precisely what binds them down
to ignorance:

Because of pride, and because of false teachers, and false doctrine, their
Churches have become corrupted, and their Churches are lifted up; because
of pride they are puffed up. They rob the poor because of their fine
sanctuaries; they rob the poor because of their fine clothing; and they
persecute the meek and the poor in heart, because in their pride they are
puffed up. They wear stiff necks and high heads; yea, and because of pride,
and wickedness, and abominations, and whoredoms, they have all gone
astray save it be a few, who are the humble followers of Christ;
nevertheless, they are led, that in many instances they do err because they
are taught by the precepts of men. (2 Nephi 28:12-14)

O ye wicked and ye perverse generation; ye hardened and ye stiffnecked

people, how long will ye suppose that the Lord will suffer you? Yea, how
long will ye suffer yourselves to be led by foolish and blind guides? Yea,
how long will ye choose darkness rather than light? (Helaman 13:29)

35
 Nevertheless, the people did harden their hearts, for they were led by
many priests and false prophets to build up many churches, and to do all
manner of iniquity. And they did smite upon the people of Jesus; but the
people of Jesus did not smite again. And thus they did dwindle in unbelief
and wickedness, from year to year, even until two hundred and thirty years
had passed away. (4 Nephi 1:34).

Of the last days, post-restoration but pre-millennium, Christ urged:

Son of man, prophesy against the shepherds of Israel, prophesy, and say
unto them, Thus saith the Lord God unto the shepherds; Woe be to the
shepherds of Israel that do feed themselves! should not the shepherds feed
the flocks? Ye eat the fat, and ye clothe you with the wool, ye kill them that
are fed: but ye feed not the flock. The diseased have ye not strengthened,
neither have ye healed that which was sick, neither have ye bound up that
which was broken, neither have ye brought again that which was driven
away, neither have ye sought that which was lost; but with force and with
cruelty have ye ruled them. And they were scattered, because there is no
shepherd: and they became meat to all the beasts of the field, when they
were scattered. (Ezekiel 34:2-5)

Christ reduces the shepherds, the watchmen in the last days, to blind and
ignorant dogs with no understanding:

All ye beasts of the field, come to devour, yea, all ye beasts in the forest.
His watchmen are blind: they are all ignorant, they are all dumb dogs,
they cannot bark; sleeping, lying down, loving to slumber. Yea, they are
greedy dogs which can never have enough, and they are shepherds that
cannot understand: they all look to their own way, every one for his gain,
from his quarter. Come ye, say they, I will fetch wine, and we will fill
ourselves with strong drink; and to morrow shall be as this day, and much
more abundant. (Isaiah 56:9-12, see also Mormon 8:23).

Joseph lamented that even in his day there were many among the Church
members who knew not where to find the truth. They would not see it in front of
them:

For there are many yet on the earth among all sects, parties, and
denominations, who are blinded by the subtle craftiness of men, whereby
they lie in wait to deceive, and who are only kept from the truth because
36
 they know not where to find it Therefore, that we should waste and
wear out our lives in bringing to light all the hidden things of
darkness, wherein we know them; and they are truly manifest from
heaven These should then be attended to with great earnestness. Let no
man count them as small things; for there is much which lieth in futurity,
pertaining to the saints, which depends upon these things. (D&C 123:12-
15)

Of the members of the Church, Moroni wrote (and L. Tom Perry, Hugh
Nibley, and Verlan Anderson all agree this is addressed to us LDS):

Yea, it shall come in a day when the power of God shall be denied, and
Churches become defiled and be lifted up in the pride of their hearts; yea,
even in a day when leaders of Churches and teachers shall rise in the
pride of their hearts, even to the envying of them who belong to their
Churches. [] O ye pollutions, ye hypocrites, ye teachers, who sell
yourselves for that which will canker, why have ye polluted the holy Church
of God? Why are ye ashamed to take upon you the name of Christ? Why do
ye not think that greater is the value of an endless happiness than that
misery which never diesbecause of the praise of the world? (Mormon
8:28, 38)

We are told that Moroni saw our day and saw that we were prophesied to have
polluted the holy church of God, even transfigured the holy word of God, and this
because we have been led to do so. It is our pride that keeps us asleep from these
clear teachings of the scriptures. Tear away the scales of darkness and awaken to
the words of eternal life!

14. It has been taught by the Brethren that the First Presidency and Quorum
of the Twelve are Prophets, Seers, and Revelators by virtue of their
position.

Yet the Lord has said that the president of the Church has a duty to become
those things. And again, the duty of the President of the office of the High
Priesthood is to preside over the whole Church, and to be like unto Moses
Behold, here is wisdom; yea, to be a seer, a revelator, a translator, and a prophet,
having all the gifts of God which he bestows upon the head of the Church. (D&C
107:91-92).
If they are prophets, seers, and revelators then are they such only nominally (in
title only)? Or do they actually prophesy, see visions, translate, and give revelations
37
to the Church? I would be bearing false witness if in attempting to procure a temple
recommend I were compelled to confess that the President and Apostles have
prophesied, seen, or revealed, for I have not witnessed it. As I was praying about
this one night the Lord quoted scripture to me on the subject. He said many are
called but few are chosen. To be called is easy. One just needs a desire to serve.
To be chosen is to become qualified in that work through doing my will. A calling,
even to the highest current position in the Church, means nothing unless that
person rises up to be chosen, in which case they will display the gifts associated with
the call.
Of this idea, Joseph taught:

Some have been ordained to the ministry, and have never acted in that
capacity, or magnified their calling at all. Such may expect to lose their
appointment, except they awake and magnify their office. [] It is not the
multitude of preachers that is to bring about the glorious millennium! But
it is those who are called, and chosen, and faithful (TPJS p. 42)

Prophecy is understood in the Hebrew as an inspired prediction, something a

prophet does. Some have argued that we hear prophecy in abundance in every
general conference because they speak inspired words. However, prophecy means
foretelling events, not repeating something already stated or believed. Except in the
case of the more sure word of prophecy, anyone can exercise this gift. D&C 46:9
tells us gifts come to benefit not oneself but those who have already begun to keep
Gods commandments. If this is the case, someone telling a believer that if he or
she lives the gospel he or she will be saved doesnt mean anything but a
confirmation or statement of belief about something handed down as testimony
since our Father Adam. Its like confessing the Christ which even the devils do
(James 2:19; TPJS p. 213). Such a statement would be akin to saying something as
simple as, If its raining and you go outside, youll get wet, or Either it will rain
tomorrow, or it wont. It is by no means a prediction or foretelling of knowledge
of events for the edifying benefit of those who already accept Jesus. This gift is
rarely if ever seen from any modern President, much less the current President.
And if any other member had the audacity to speak a prophecy for the benefit of
members, it would be put down immediately because only the President can speak
to the Church of such things. Visions, dreams, seership, and translating records by
the gift of God are likewise missing; and of course members are shunned if they
speak of theirs openly for anyone elses benefit, which directly violates the D&C
46:9-12 purpose for the gifts.

38
 Elder Orson Pratt lamented about the condition of the Church in his day.
Perhaps we are not much better.

This failure to realize all the blessings and powers of the Priesthood does
not apply to the elders and lesser Priesthood only; but it applies to the
higher quorums, and comes home to ourselves, who are Apostles of Jesus
Christ. We are presented before the Church, and sustained as prophets,
seers and revelators, and we have received oftentimes the gift of prophecy
and revelation, and have received many great and glorious gifts. But have
we received the fulness of the blessings to which we are entitled? No, we
have not. Who, among the Apostles have become seers, and enjoy all the
gifts and powers pertaining to that calling? And those who are called to
perform special missions in opening up dispensations of the Gospel to the
children of men, as Joseph and others were called of the Lord, He endows
more fully with these gifts; but this does not hinder others from enjoying
similar gifts according to His promises, and according to our faithfulness.
And I have thought the reason why we have not enjoyed these gifts more
fully is, because we have not sought for them as diligently as we ought. I
speak for one, I have not sought as diligently as I might have done. More
than forty years have passed away since these promises were made. I have
been blessed with some revelations and prophecies, and with dreams of
things that have come to pass; but as to seeing things as a seer, and
beholding heavenly things in open vision, I have not attained to these
things. And who is to blame for this? Not the Lord; not brother Joseph
they are not to blame. And so it is with the promises made to you in your
confirmations and endowments, and by the patriarchs, in your patriarchal
blessings; we do not live up to our privileges as saints of God and elders of
Israel; for though we receive many blessings that are promised to us, we do
not receive them in their fulness, because we do not seek for them as
diligently and faithfully as we should" (Orson Pratt, JD 25:145-146).

We often hear that such experiences are too sacred to share. However, from
those who have callings to preach, if one hears revelation and sees something in
vision, and they are to be a witness of it to the world, they must witness of both
seeing and hearing:

Let them labor with their families, declaring none other things than the
prophets and apostles, that which they have seen and heard and most
assuredly believe, that the prophecies may be fulfilled. (D&C 52:36)
39
 I, Enos, went about among the people of Nephi, prophesying of things to
come, and testifying of the things which I had heard and seen (Enos
1:19).

the disciples of Jesus were journeying and were preaching the things
which they had both heard and seen (3 Nephi 27:1)

what he hath seen and heard, that he testifieth (John 3:32; see also John
1:3)

thou shalt be his witness unto all men of what thou hast seen and
heard. (Acts 22:15)

15. It has been taught publicly by the Brethren that as Apostles it is not
necessary for them to witness of a personal manifestation of Christ.

Elder Oaks stated of an Apostles witness: "This is not to witness of a personal

manifestation. To witness of the name is to witness of the plan, the work, or
mission such as the atonement and the authority or priesthood of the Lord Jesus
Christ, which an apostle who holds the keys is uniquely responsible to do." (Elder
Oaks, Boise Regional Conference Audio 1:04:11).
Elder Oaks further stated "Q: Why should you pray for the kind of experience
Alma the Younger had? A: I dont think youre likely to have that kind of experience
that Alma the Younger had. Remember he had a miraculous appearance of an angel
and really got hit over the head spiritually. Most of us dont have that kind of
experience, but I interpret your question as being, rather, how can we get the kind
of testimony that he received. I dont think well get it like Paul did on the road,
when the angel appeared to him, or like Alma the Younger had that startling
experience. The Lord gives a few of those kinds of experiences and they are
recorded to catch our attention. Ive never any kind of experience like that, or any of
the First Presidency or the Quorum of the 12 who have had that kind of experience,
yet every one of us knows of a certainty the things that Alma knew. I suggest that,
unless the Lord chooses to do it another way, like He sometimes does, for millions
and millions of His children a testimony settles upon us gradually like so much dust,
or like so much dew on the grass." (Elder Oaks, Bellevue Washington Conference,
23 Jan 2016).
He further stated that they have witnesses of Christ just like all members of the
Church who have the gift of the Holy Ghost. This is because the mission of the
Holy Ghost is to witness of the Father and the Son.(Elder Oaks, Boise Regional
Conference Audio 1:04:11)
40
 Oliver Cowdery gave the original charge to the new Twelve Apostles in 1835,
stating the need to bear a specific testimony:

"You have been indebted to other men, in the first instance, for evidence;
on that you have acted; but it is necessary that you receive a testimony from
heaven to yourselves; so that you can bear testimony to the truth of the
Book of Mormon, and that you have seen the face of God. That is more
than the testimony of an angel. When the proper time arrives, you shall be
able to bear this testimony to the world. When you bear testimony that you
have seen God, this testimony God will never suffer to fall, but will bear
you out; although many will not give heed, yet others will. You will
therefore see the necessity of getting this testimony from heaven. Never
cease striving until you have seen God face to face. Strengthen your faith;
cast off your doubts, your sins, and all your unbelief; and nothing can
prevent you from coming to God. Your ordination is not full and complete
till God has laid his hand upon you. We require as much to qualify us as did
those who have gone before us; God is the same. If the Savior in former
days laid his hands upon his disciples, why not in latter days? . . . The time
is coming when you will be perfectly familiar with the things of God. . .
You have our best wishes, you have our most fervent prayers, that you may
be able to bear this testimony, that you have seen the face of God.
Therefore call upon him in faith in mighty prayer till you prevail, for it is
your duty and your privilege to bear such a testimony for yourselves (HC,
2:192-198).

Why should we assume the Brethren have had such marvelous experiences of
which they have never testified? Such a witness from heaven is more than what the
Holy Ghost can give. Anyone who says a witness of the Holy Ghost is more
powerful than a witness of a personal visit with Christ and feeling the wounds in His
hands and feet, has never had the latter. For the Apostles, without this testimony
and witness their ordination is not complete. This Apostolic charge given in 1835
was nothing new. Joseph Smith had already explained to the School of the Prophets
that to be an apostle required a visit from Christ and the Father.

At one of these meetings after the organization of the school, (the school
being organized on the 23rd of January, 1833), when we were all together,
Joseph having given instructions, and while engaged in silent prayer,
kneeling, with our hands uplifted each one praying in silence, no one
whispered above his breath, a personage walked through the room from
41
 east to west, and Joseph asked if we saw him. I saw him and suppose the
others did and Joseph answered that is Jesus, the Son of God, our elder
brother. Afterward Joseph told us to resume our former position in prayer,
which we did. Another person came through; he was surrounded as with a
flame of fire. He (Brother Coltrin) experienced a sensation that it might
destroy the tabernacle as it was of consuming fire of great brightness. The
Prophet Joseph said this was the Father of our Lord Jesus Christ. I saw
Him...The Prophet Joseph said: Brethren, now you are prepared to be the
apostles of Jesus Christ, for you have seen both the Father and the Son and
know that they exist and that they are two separate personages. (Zebedee
Coltrin, Minutes, Salt Lake City School of the Prophets, October 11, 1883).

16. The Brethren teach that the Church will never fall, that this is the last
dispensation, and the keys will never be taken from the Church until
Christ comes. Elder Holland stated:

Ours is that fail-safe, inexorable, indestructible dispensation of the fulness

of the gospel Unlike every other era before us, this dispensation will not
experience an institutional apostasy; it will not see a loss of priesthood keys;
it will not suffer a cessation of revelation from the voice of Almighty God.
Individuals will apostatize, they may turn a deaf ear to heaven, but never
again will this dispensation collectively do so. What a secure thought that is!
What a day in which to live! What a way to cut through fear or
faintheartedness (Jeffrey Holland, 2015 General Conference).

FYI, Elder Holland also stated that it was the Church of Jesus Christ of Latter-
Day Saints, rather than this dispensation, that met these same criteria.

"We now live in a time when the gospel of Jesus Christ has been restored.
But unlike the Church in times past, The Church of Jesus Christ of Latter-
day Saints will not be overcome by general apostasy. The scriptures teach
that the Church will never again be destroyed (see D&C 138:44; see also
Daniel 2:44). Although there will not be another general apostasy from the
truth, we must each guard against personal apostasy by keeping covenants,
obeying the commandments, following Church leaders []
(https://www.lds.org/topics/apostasy?lang=eng).

Hmmm so individuals can mess up, but follow Church leaders because they
are not individuals? Yet Christ never said that the kingdom spoken of in Daniel
2:44 or D&C 138:44 was our current Church. Nor did he say this dispensation is
42
any more immune to failure than any other dispensation. Rather, Joseph Smith
explained that the kingdom can exist in one man alone, without the formal
organization. Joseph Smith organized the Kingdom of God, or council of 50, and
said it was an organization distinct from the Church and included non-members.

There is a distinction between the Church of God and kingdom of God [or
Council of Fifty]. The laws of the kingdom are not designed to effect our
salvation hereafter. It is an entire, distinct and separate government. The church
is a spiritual matter and a spiritual kingdom; but the kingdom which Daniel saw
was not a spiritual kingdom, but was designed to be got up for the safety and
salvation of the saints by protecting them in their religious rights and worship.
(https://history.lds.org/article/council-of-fifty-minutes-joseph-smith-
papers?lang=eng, brackets in original)

This was the Kingdom of which Joseph said Daniel prophesied. The keys
were bestowed upon non-members in Josephs council of the Fifty. Priesthood and
keys, just like the Holy Ghost, have always existed independent of and distinct from
an institutional organization. A legal administrator is what Joseph explained was
needed. The Church as an institution or spiritual organization has no monopoly
on that; and keys are not government as is supposed, but rather a piece of
knowledge allowing access to God, and authorization to serve Him. It is a directive
from heaven to act in a certain mission, and given the power to do so. Josephs
keys remain with him (D&C 90:3). Elijahs keys remain with him (WOJS p. 43, Oct
5, 1840). Christs keys remain with Him (Revelation 1:17). So why am I compelled
in a temple recommend interview to confess that President Monson is, the only
person on the earth who possesses and is authorized to exercise all priesthood
keys? He may be on the earth but he does not have all of the keys, nor is he by
any stretch authorized to exercise all of them. It would be heresy to say he does. As
a Melchizedek Priesthood holder I have a claim through righteousness to certain
keys:

The power and authority of the higher, or Melchizedek Priesthood, is to

hold the keys of all the spiritual blessings of the ChurchTo have the
privilege of receiving the mysteries of the kingdom of heaven, to have the
heavens opened unto them, to commune with the general assembly and
Church of the Firstborn, and to enjoy the communion and presence of
God the Father, and Jesus the mediator of the new covenant. (D&C
107:18-19)

43
 Im happy to be left with these keys. If President Monson claims or wants keys
that somehow fall outside or beyond what section 107 describes I can enjoy, he is
welcome to them. If the keys he claims mean he has authority to make changes in
the Church, delegate duties, and preside in meetings, I concede that those he does
have by virtue of being the legal President of the LDS Corporation that bears his
title. Concerning the Aaronic priesthood, the Aaronic priesthood keys are what we
are told will never be taken again from the earth (D&C 113). Conflating the
Aaronic Priesthood to mean the Church is unfounded and extra-scriptural.
Jesus Christ also made sure Joseph Smith knew there would be a latter-day
gentile apostasy:

"he will destroy those miserable, wicked men, and will let again his vineyard
unto other husbandmen, even in the last days who shall render him the fruits in
their seasons. And then understood they the parable which he spake unto
them, that the Gentiles would be destroyed also, when the Lord should
descend out of heaven to reign in his vineyard..." (JST Matthew 21:35-56,
emphasis added).

for if Zion will not purify herself, so as to be approved of in all things, in

His sight, He will seek another people; for His work will go on until Israel is
gathered, and they who will not hear His voice, must expect to feel His
wrath (TPJS p. 18).

There were indications of this general apostasy in Josephs day:

We have thieves among us, adulterers, liars, hypocrites. If God should

speak from heaven, he would command you not to steal, not to commit
adultery, not to covet, nor deceive, but be faithful over a few things. As far
as we degenerate from God, we descend to the devil and lose knowledge,
and without knowledge we cannot be saved, and while our hearts are filled
with evil, and we are studying evil, there is no room in our hearts for good,
or studying good. Is not God good? Then you be good; if He is faithful,
then you be faithful. Add to your faith virtue, to virtue knowledge, and seek
for every good thing.

The Church must be cleansed, and I proclaim against all iniquity. A man is
saved no faster than he gets knowledge, for if he does not get knowledge,
he will be brought into captivity by some evil power in the other world, as
evil spirits will have more knowledge, and consequently more power than

44
 many men who are on the earth. Hence it needs revelation to assist us, and
give us knowledge of the things of God. (TPJS p. 217; see also D&C 50:4,
7-8; 101:6-8)

Christ also made it clear that the gentiles would reject the fulness of the gospel:

And thus commandeth the Father that I should say unto you: At that day
when the Gentiles shall sin against my gospel, and shall reject the fulness of
my gospel, and shall be lifted up in the pride of their hearts above all
nations, and above all the people of the whole earth, and shall be filled with
all manner of lyings, and of deceits, and of mischiefs, and all manner of
hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret
abominations; and if they shall do all those things, and shall reject the
fulness of my gospel, behold, saith the Father, I will bring the fulness of my
gospel from among them. And then will I remember my covenant which I
have made unto my people, O house of Israel, and I will bring my gospel
unto them (3 Nephi 16:10-11).

So now the question is whether we are the gentiles spoken of or not. To say the
members of the Church of LDS are not the gentiles spoken of avoids the issue by
entirely excluding the Church from the warning. So the question must be answered:
Who are the gentiles? If the gentiles are non-LDS then there is nothing to worry
about.
If gentiles as used in the Book of Mormon refers only to non-LDS, then the
Book of Mormon warns only non-readers of their impending doom. The readers of
the book would have nothing to worry about as the book revealed to them is talking
about a different people. Under this assumption, the warning prophecies foreseen
by Nephi, Mormon, and Moroni, are addressed to a people who will never be
warned. This would bolster the confidence of the non-gentile LDS, so they can take
comfort knowing they have a book full of warnings only to other people, while they
are good to go. Others are condemned, while they are special, chosen. Does that
seem like the intent of the Book of Mormon? We dont have to use common sense
alone. Joseph Smith received the Kirtland Temple Dedicatory prayer by revelation
and identifies the Church as gentile.

Now these words, O Lord, we have spoken before thee, concerning the
revelations and commandments which thou hast given unto us, who are
identified with the Gentiles (D&C 109:60).

45
 Nephi also identified those led to the Americas as gentiles. These are the
original Mormon converts, our ancestors. According to Nephi, these are all gentiles
(1 Nephi 13). It was the gentiles would occupy the Americas and displace the
remnant of Nephis people (1 Nephi 13:14-15, 15:13-14). The Lord would have
compassion on these gentiles:

Neither will the Lord God suffer that the Gentiles shall forever remain in
that awful state of blindness, which thou beholdest they are in, because of
the plain and most precious parts of the gospel of the Lamb which have
been kept back by that abominable Church, whose formation thou hast
seen (1 Nephi 13:32).

It was to the gentiles the Lord promised much of His gospel:

I will be merciful unto the Gentiles in that day, insomuch that I will bring
forth unto them, in mine own power, much of my gospel, which shall be
plain and precious, saith the Lamb (1 Nephi 13:34)

It was to the gentiles the Book of Mormon was delivered through Joseph. The
European immigrants who possessed North America are gentiles (1 Nephi 13:35).
The title page of the Book of Mormon explains that it was, Sealed by the hand of
Moroni, and hid up unto the Lord, to come forth in due time by way of the
Gentile. It came through Joseph Smith. However much Joseph is identified with
Israelite blood through his fathers patriarchal blessing to him, the Book of Mormon
and he himself identify him as gentile. And so are those who receive the Book of
Mormon, the LDS. The conclusion is inescapable; the Church is identified in
prophecy as the gentiles. The Book of Mormon is a voice of warning to the people
who have had it published to them: the LDS.
As the scriptures predicted and as we as a Church have fulfilled and will be
more fully shown hereafter, a change in the ordinances also constitutes apostasy, to
which the Church as an institution has fallen a casualty; i.e. institutional apostasy.
3 Nephi 16:10 and 30:1 outline what we as latter-day gentile stewards of the
gospel should avoid, but were prophesied we would commit, thus rejecting the
fulness of the gospel offered us. Those with eyes to see and the stomach to look
into it will see that we have already fulfilled these prophecies. Because of our
rejection of the fulness of the gospel, the times of the gentiles is fulfilled (D&C
45:28-30). It is going to be given to other husbandmen, Lehis descendants, who are
the rightful heirs to the land of promise. If we repent, we gentiles can join them (3
Nephi 21:11-22; 2 Nephi 29:2).

46
17. It is taught that priesthood keys and authority of the President of the
Church were passed on to Brigham Young after Joseph Smith died.
Brigham Young is said to be Josephs legal successor and a prophet.

Yet Joseph selected his brother Hyrum to succeed him (TPJS pp. 177, 318).
Brigham himself said:

The Brethren testify that brother Brigham is brother Josephs legal

successor. You never heard me say so. I say that I am a good hand to keep
the dogs and wolves out of the flock. I do not care a goat who rises up. I do
not think anything about being Josephs successor. That is nothing that
concerns me (JD 8:69).

Brigham Youngs ordination to the apostleship in 1835 was not complete

according to those who ordained him,

till God has laid His hands upon [him]. We require as much to qualify us
as did those who have gone before us; God is the same. If the Savior in
former days laid His hands upon His disciples, why not in the latter days?
(HC 2: 196.)

Twenty-four years later he informed the saints this had not happened. He
thought that perhaps when [he] had lived to be as old as was Moses when the Lord
appeared to him, that perhaps I then may hold communion with the Lord. (JD
7:243). In 1863 he reaffirmed that no such visit had taken place, but he still hoped if
he lived to be eighty it might. (JD 10:23). So, although he held the apostleship as an
office in the Church, his ordination to that office was conditioned on an event he
explained had not been consummated by the Lords confirming ordination. Of his
own lack, he stated:

I am not going to interpret dreams; for I dont profess to be such a

Prophet as were Joseph Smith and Daniel; but I am a Yankee guesser[]
(JD 5:77)

I am not a visionary man, neither am I given much to prophesying. When

I want any of that done I call on brother Heberhe is my Prophet, he
loves to prophesy, and I love to hear him (JD 1:132-133).

"Heretofore you have had a prophet as the mouthpiece of the Lord to

speak to you. But he [Joseph Smith] has sealed his testimony with his blood,

47
 and now, for the first time, are you called to walk by faith, and not by
sight." (Complete Discourses of Brigham Young, 1844, p. 20)

If it was so apparent that Brigham Young was the rightful successor to Joseph,
then why did none of Joseph Smiths immediate family, including his wife and his
own mother, and nearly half the church membership follow Brigham Young out to
Utah? None of them believed he was to take over, but take over he did.
We also have no extant historical record whatsoever verifying the passing of
keys to the Twelve from Joseph Smith, known as Josephs Last Charge. The
only reference to such an event are spurious historian-inserted commentaries
coming from places like the March 26, 1844 Council of Fifty meeting at which the
keys were supposedly given to the Twelve so they could bear off the kingdom
which in reality was not their job but rather the job of the Council of Fifty. Wilford
Woodruff, our very detailed journalist said of that day:

"26th A rainey day. I met in council with the brethren." (Wilford

Woodruff's Journal, Vol. 2, pg. 371, Signature Books, 1983)

Upon the death of Joseph 3 months later nobody knew what to do precisely
because they did not know where the keys were. Did they all forget after 3 months
that Joseph had given them already? Hyrum was Josephs legal successor as D&C
124:123-125 states. Brigham was simply over the missionary work as one of the
ever-shifting presidents of the Twelve traveling council (D&C 124:127). Brigham
did not win any church vote at his famous run-for-president speech against Sidney
Rigdon immediately after Josephs death. In fact not one person raised their hand
when he proposed to be the standing guardian for the Church in that meeting
where so many supposedly saw Brigham transfigured as Joseph. When Orson Hyde
tried to publish a list of those present at that last charge day (March 26, 1844)
where the keys were supposedly given, Brigham hushed him and told him not to
publish anything:

He [Brigham] dont [care] whether the world know the authority and
power of the Twelve or not, when the time comes they shall feel our power
and we shall not try to prove it to them. In regard to Josephs remarks, he
did not mention anything about the anointing; he said it was this council of
fifty which had to bear the responsibility of establishing the kingdom in all
the world." (Joseph Smith Papers, Administrative Records, pp. 378- 380.)

A Church Historian agreed:

48
 JS did not perform such an anointing in the late March 1844 meeting of
the Council of Fifty. There is no evidence that any ordinance, ordination, or
anointing occurred in any meeting of the Council of Fifty; (Joseph Smith
Papers, Administrative Records, p. 380, footnote 598.)

There was no anointing nor ordination, nor ordinance that day for the Twelve
to bear off the kingdom or take lead of the Church or ordain Brigham to
presidency. When Brigham finally said he wanted to take the Presidency again 3
years later, the vote was not unanimous among all the twelve, and he was only
ordained as president rather than prophet, never sustained by the body of the
Church into that position. When he died in 1877, 3 more years of vacancy
transpired because the Brethren were not happy with Brighams dictatorial attitude;
they were afraid it would continue with the next president. John Taylor finally
decided he wanted to fill the vacancy and got the Brethren to ordain him a
president but not a Prophet. Up until 1955, with the inception of David O.
McKay, the Saints referred exclusively to Joseph as the Prophet. Before then, no
living man aside from Joseph was referred to as prophet. It was known that
Joseph was the prophet of the restoration, and the others were not anything like
Joseph.
Brigham Young asked his counselor (and cousin) Willard Richards to rewrite
the history to suit the new way of things after Joseph died. Even current Church
Historians admit this fact, that Willard Richards version and later B.H. Roberts
version of The History of the Church, was grossly edited to suit Brighams dictatorship
and perpetuation of the public practice of polygamy which Joseph never advocated.
We know this because we have the original documents with the Joseph Smith Papers
project now. Brigham and Willard tried to hire Charles Wandell to assist but he
refused and left the church because the content was being heavily doctored:

"I notice the interpolations because having been employed (myself) in the
Historian's office at Nauvoo by Doctor Richards, and employed, too, in
1845, in compiling this very autobiography, I know that after Joseph's death
his memoir was 'doctored' to suit the new order of things, and this, too, by
the direct order of Brigham Young to Doctor Richards and systematically
by Richards." (See Marjorie Newton, Hero or Traitor: A Biographical Study
of Charles Wesley Wandell, John Whitmer Historical Association).

[NOTE: When debating the history of the church, we find many contradictions in
contemporary journals when compared with the current LDS narrative. Keep in
mind two things: 1) B.H. Roberts 7-volume set was accepted as the official history
49
of the church, and even attributed to Joseph Smith himself, yet it was this history
which included the many changes that Brigham Young and others requested be
made to the history to concentrate power in the hands of the twelve; and 2) the
apparent contradictions we encounter in the LDS history are given for a similar
reason that we find apparent contradictions in scripture, to force us to plead with
the Lord for understanding in the midst of confusion that our fallen minds fail to
comprehend. It is only in having an open and teachable mind as guided by the spirit
that we are to judge the things of the spirit. Independent of these two points, even
if you accept the LDS traditional narrative, you cannot ignore the vast evidence
confirming the remainder of what is found in this letter.]

18. It has been accepted that Lectures on Faith has been removed from our
scriptures, no longer canonized, because it was not accepted by the
Church, has inaccurate teachings, was not given as a revelation, and
likely not authored by Joseph Smith.

But Joseph Smith vouched for it. In the preface to The Lectures on Faith in the
1835 edition, (from Joseph Smith Papers, Volume 2, Revelations and Translations
beginning on page 311) you can read the preface (on page 313). Over Joseph
Smith's name:

We deem it to be unnecessary to entertain you with lengthy preface to the

following volume, but merely to say that it contains in short the leading
items of the religion which we have professed to believe. The first part of
the book will be found to contain a series of lectures as delivered before a
theological class in this place. And in consequence of their embracing the
important doctrines of salvation, we have arranged them into the following
work. We do not present this little volume with any other expectation than
that. We are to be called the answer to every principle advanced.

In his official history, January 1835 he says: During the month of January, I
was engaged in the school of the elders and in preparing the lectures on theology for
publication in the book of Doctrine and Covenants."
In 1921 a committee of six Apostles discarded the Lectures from our canon
without a vote of the Church. But Joseph defended every principle that was
advanced. It was brought before a Council of the Church, as recorded in the Joseph
Smith Papers, page 307 of Volume 2 of the Revelations and Translations.

50
 On 17 August 1835, a general assembly of the Church met for the purpose
of examining a book of Commandments and Covenants that had been
compiled and written by the publications committee. (Joseph Smith headed
the publications committee.) This committee having finished the said book
according to the instructions given them, (the minutes read) it was deemed
necessary to call the General Assembly of the Church to see if the book be
approved or not by the authorities of the Church. That it may, if approved,
become a law of the Church, and a rule of faith and practice of the same
(HC Vol. 2 p. 180).

The 1981 edition of the Doctrine and Covenants (which was printed until the
new 2013 version) was completed under the direction of President Spencer W.
Kimball, with Elders Thomas S. Monson (acting as chair), Bruce R. McConkie, and
Boyd K. Packer supervising the work of Ellis T. Rasmussen and Robert J.
Matthews. The Explanatory Introduction was authored by General Authorities of
the Church. This introduction says:

Beginning with the 1835 edition a series of seven theological lessons was
also included; these were titled the Lectures on Faith. These had been
prepared for the use in the School of the Prophets in Kirtland, Ohio, in
1834-1835. Although profitable for doctrine and instruction, these lectures
have been omitted from the Doctrine and Covenants since the 1921 edition
because they were not given or presented as revelations to the whole
Church.

That is not true. The school of the Elders itself was organized according to
revelation, as was the material discussed therein. President W.W. Phelps at the time
of the vote to canonize the Lectures read the written testimony of 12 as follows:

The testimony of the witnesses of the book of the Lord's commandments,

which he gave to his Church through Joseph Smith, Jr. who was appointed
by the voice of the Church for this purpose: we therefore feel willing to
bear testimony to all the world of mankind, to every creature upon the face
of the earth, and upon the islands of the sea, that the Lord has borne record
to our souls, through the Holy Ghost, shed forth upon us, that these
commandments were given by inspiration of God, and are profitable for all
men, and are verily true... [] The whole congregation, accepted and
acknowledged it as the doctrine and covenants of their faith by a
unanimous vote. (JS Papers Vol 2 pp. 565-567)

51
 The Lectures on Faith were canonized by vote of the entire Church that was
present at the time, including every priesthood quorum individually, and women and
children. As the leading items of our faith, the Lectures explain that a correct idea
of Gods character, perfections, and attributes is absolutely necessary for faith in
Him (Lecture 3:4). The main reason the council in 1921 removed them was due to
Lecture 5s explanation about the nature of the Godhead, wherein by removing the
Lectures from scripture, they rejected not only the testimony of Joseph Smith and
the entire Church as to their veracity and revelation from God, but they also caused
themselves as Apostles and everyone thereafter who followed their counsel, to
dismiss the correct idea of Gods character, perfections, and attributes. Members no
longer see Lectures on Faith as accurate and therefore cannot from that instruction
have confidence in the character, perfections, and attributes of God that allow them
to exercise faith unto a manifestation of God to themselves.
Further, the Lectures were given as a result of the failure by those who had been
ordained to the High Priesthood for the first time in 1831. They were to receive
power to do the mighty works of those historical prophets who had also held the
higher priesthood. As a result of their failure to rise to the promises of their
ordination, Joseph received instruction to teach faith as outlined in the Lectures,
which the leaders of the Church have now rejected.
This removal of scripture is worse than the Catholic removal of the gnostic
gospels and other apocryphal scriptures, because the council had access as we do
now, to the words of Joseph Smith vouching for them as the doctrine and leading
items of our faith.

19. It has been said that the there is no central gathering place for the Saints.

The Brethren have taught that [t]he place of gathering for the Mexican saints is
in Mexico, the place of gathering for the Guatemalan saints is in Guatemala; the
place of gathering for the Brazilian saints is in Brazil, and so it goes throughout the
length and breadth of the whole earth. (Bruce R. McConkie, Church News, Sept. 2,
1972). David O. McKay was the catalyst for ceasing and reversing the doctrine of a
central gathering place. The reason given was that Utah could not absorb and
employ everyone migrating to Utah, for they would stagnate and languish, resulting
in leaving Utah and badmouthing the church. It was during his term that the
Church nearly tripled in size because of allowing expansion wherever the saints
lived. Good idea or not, it is a clear indication that Zion did not, and still does not,
exist in any central gathering place; else why would migrating saints stagnate and
languish after gathering to the central place? (see David O. McKay and the Rise of
Modern Mormonism).
52
 Yet the Lord has said that his saints should be gathered together in one spot
upon the land to prepare for Zion and his coming. (Doctrine and Covenants 29:8;
33:6; 45:64; 101:22,64-65; 45:43,71;63:36; 84:4;103:22;105:16,24; 42:9;115:7;29:7-8;
see also TPJS. 71,183, 308)
Joseph Smith taught many times regarding the literal gathering on the land.
Article of faith 10 says we believe in the literal gathering of Israel, meaning that
Israel will be gathered together to a place whereupon Jesus will come to reign over
his New Jerusalem.
In the early days of the Church, the leaders made gathering to Utah a pre
requisite for temple blessings. The gathering was paramount. Joseph F. Smith
recognized this and said:

[] temple blessings are designed only for the Saints in their gathered
condition; [] the people must gather with the body of the Church and live
among the Saints in a gathered condition before they themselves really know
whether they are Saints in very deed or not (Joseph F. Smith, John R. Winder,
and Anthon H. Lund to Mrs. S. F. Zimmerman, July 18, 1903).

20. The Brethren have taught that [t]here is no need for and no ordinance of
rebaptism in the Church (Bruce McConkie Mormon Doctrine 2nd Edition,
p 71).

Yet Joseph Smith received a revelation stating that the saints could be re-
baptized when they wanted. The following report about this revelation comes from
Brigham Young.

I know that in my traveling and preaching, many a time, I have stopped by

beautiful streams of clear, pure water, and have said to myself, How
delightful it would be to me to go into this, to be baptized for the remission
of my sins. When I got home Joseph told me it was my privilege. At this
time came a revelation, that the Saints could be baptized and re-baptized
when they chose. (JD 18:241)

William Clayton, one of Josephs scribes wrote the following in his diary:

May 9, 1841 Joseph preached on his side on baptism for the dead (see
Record.) Afterwards a number was baptized both for remission of sins and
for the dead. I was baptized first for myself and then for my Grandfather
Thomas and Grandmother Ellen Clayton, Grandmother Mary Chritebly

53
 and Aunt Elizabeth Beurdwood. (Clayton was previously baptized
October 21, 1837.)

A little less than a year later Jacob Scott from Nauvoo, wrote the following:

Nearly all the Church have been baptized again for the remission of their
sins since they joined the Church. I have also by the hands of br joseph (as
he himself has been) & I would advise Jan and you Mary to attend to it as
soon as you can have the opportunity of an elder or priest of the Church to
administer it. (Jacob Scott to Mary Scott Wamockrn 28 February 1843
research library and archives of the reorganized Church of Jesus Christ of
latter day saints the auditorium independence Missouri).

There is both scriptural and recent historical precedent for this principle and
ordinance. (Mosiah 18; Alma 5:6-62, Alma 6:8;7:15-17, Moroni 6:1, Revelation 2:5; 3
Nephi 11-19)
Re-baptism, which is a thoroughly scriptural and modern historical pattern, is
now condemned and seen as both a heresy and rebellion against priesthood keys.
The Church made the statement:

It became clear, however, that the practice of rebaptism could be abused.

It could become all too convenient to regard it as an easy way to pay the
consequences of sin. So it was that the leaders of the Church reconsidered
that matter as time went on. In 1893 the First Presidency instructed stake
presidents not to require Saints to be rebaptized before they received
recommends to attend the temple dedication, for the Lord will forgive sins
if we forsake them.

Finally, by 1897, the Brethren had decided to end the practice altogether.
As explained by George Q. Cannon, first counselor in the First Presidency
of the Church, We hear a good deal of talk about rebaptism, and the First
Presidency and the Twelve have felt that so much rebaptism ought to be
stopped. Men, when they commit sin, think if they can only get the Bishop
to re-baptize them, they are all right and their sins are condoned. It is a
fallacy; it will lead to destruction. There is no such thing in the Gospel of
the Lord Jesus Christ. It is repentance from sin that will save you, not re-
baptism (In Conference Report, Oct. 1897, p. 68.).

The practice of rebaptism thus was discontinued. The obvious redirection

in policy was not a change in the fundamental doctrine of the Church
54
 concerning baptism. It was simply an inspired change in policy with regard
to a specific variation in practice
(https://www.lds.org/ensign/1979/07/line-upon-line?lang=eng).

Elder Bednar said of rebaptism: baptism... is not a destination we should yearn

to revisit again and again" (General Conference, April 2016). But Alma yearned to
revisit baptism again because he, indeed, was rebaptized when he baptized Helam.
As also were all the Nephites when Christ came, even the righteous. As also was
Brigham Young who yearned for rebaptism so much that he asked Joseph if it was
okay [he said he saw no evil in it, himself and Sidney Rigdon being rebaptized in
1841, and he even had Emma rebaptized for healing], and Brigham proceeded to be
rebaptized at least 7 times throughout his life. At least three Church-wide calls for
all members (including Erastus Snow my direct ancestor Apostle) to be rebaptized
was issued by the decree of Brigham Young throughout his presidency. He had sent
out Jedediah Grant on a mission to rebaptize all the members in an effort to have
them recommit to their covenants. There were many reasons these rebaptisms were
apparently carried out; prep for wedding ceremonies, required prep for endowment
until 1893, prep for polygamy, healing, recommitment to covenants, remission of
sins, for proxy, for lost records, and for readmission to the Church. Brigham taught
that all one had to do was call an elder to do it. No record keeping or key holder
needed to authorize it.
To ignore that rebaptism was practiced, and to go so far as to condemn
someone's yearning for it would be to ignore and condemn the keystone of our
religion, the ancient practice, and seven decades of the very blatant practice of it in
our own recent history. Whether its baptism by water, baptism by fire, or
sacrament, all of which were the pillars of Bednar's General Conference talk, the
scriptures from time to time give a very pronounced precedent requiring the
repeated practice of each to renew our spiritual vitality and commitment to God.
The Book of Mormon keystone of our religion teaches that rebaptism is what
the Lord institutes to set in order His church, to establish His church again once
people have forgotten their covenant (For examples of members being rebaptized
for failing to live their covenants and/or receive more of the spirit, see 3 Nephi
12:1;19:8-23; 3 Nephi 7:26; 19:11, 13; Alma 5:62 ; Alma 5:58; 6:1-4; Alma 7:14-16;
see also Revelation 2:4-5; Acts 19:1-6, among others.)

21. The Church teaches that baptismal covenants are renewed through the
Sacrament. The Brethren teach that it is through the sacrament that we renew
our baptismal covenants.(Robert D. Hales, The Covenant of Baptism: To Be
in the Kingdom and of the Kingdom, Ensign,Nov. 2008, 8.)
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 But the prophets in the scriptures teach that it is through rebaptism that we
renew our covenants . (Alma 5:6-62, Alma 6:8;7:15-17, Moroni 6:1, Rev. 2:5, etc..)
The early saints understood this. Below are some examples. From the journal of
Warren Foote:

24th. [March 1842] This is the day that I have appointed to go down into
the waters of baptism and thereby fulfill the covenant I made to the Lord
when I was near deaths door. The meeting was at Elder Jacob Myers house
about one mile from Fathers. I walked down there and in company with
Amos Kimmins, Franklin Allen, and his wife, Samuel Myers, and Lovina
Myers, was baptized by Daniel A. Miller, President of this branch, between
five and six oclock P.M. The foregoing named persons, had been baptized
before, and now felt to renew their covenants. As it was concluded to have
an evening meeting I thought that I would stay to it. The wind blew up
from the north very cool and in going home, I took cold.

The following comes from the autobiography/journal of Lyman O. LittleField:

My mother lingered for four or five days after my arrival. In the warmest
terms she expressed her thankfulness to her Heavenly Father that I had
come to be with her through her sickness. I conversed with her freely
concerning the doctrines and principles of the Church, in relation to all of
which she expressed her firm belief, and spoke of her great desire to get
well that she might renew her covenant by being re-baptizedWhile there
[Kirtland] I made the acquaintance of Brother Luman Heath and wife and
rebaptized her mother in the Shagrin River for the renewal of her covenant,
according to her desire.

Parley Pratts autobiography:

After we had arrived on the ground of Great Salt Lake City we pitched our
tents by the side of a spring of water; and, after resting a little, I devoted my
time chiefly to building temporary houses, putting in crops, and obtaining
fuel from the mountains. Having repented of our sins and renewed our
covenants, President John Taylor and myself administered the ordinances
of baptism, etc., to each other and to our families, according to the example
set by the President and pioneers who had done the same on entering the
valley. These solemnities took place with us and most of our families,
November 28, 1847.

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From pp. 118-119 of the journal/autobiography of Joseph Lee Robinson.

Aunt Jane Slade died November 21st, 1891. She is gone. We tried to save
her from death. The Lord told me he would forgive her and that I might
bless her and if she would believe she should remain for a season and enjoy
her new home and the society of her friends and have time to reflect and
prepare to meet her God, We were really in hopes we could get her well
enough that she could come and stop with us awhile, that we might get
sufficient faith in her that she might get re-baptized, renew her covenants
and baptized for her health.

A statement by Orson Pratt found in the JD 18:156-61:

I will here state that Martin Harris, when he came to this [Utah] Territory a
few years ago, was re-baptized, the same as every member of the Church
from distant parts is on arriving here. That seems to be a kind of standing
ordinance for all Latter-day Saints who emigrate here, from the First
Presidency down; all are re-baptized and set out anew by renewing their
covenants.

22. We teach in the Church that ordinances can be altered, changed, or

deleted.

The Brethren claim that they possess the rights, keys, and authority to make
changes to the Ordinances of the priesthood. They claim that these changes,
alterations, and deletions, were done under the power of their priesthood keys.
These changes have occurred throughout the temple and also include baptism, the
sacrament, and ordinations.

I hold it entirely compatible with the genius of the Church to change its forms
of procedure, customs, and ordinances in accordance with our own knowledge
and experience. *** Some changes have been made in recent years and these
changes have disturbed some of the members. Personally, I approve of those
changes and hope the general authorities will be led to make others as changing
conditions warrant. (Stephen L. Richards, S. L. Tribune, April 10, 1932)

George F. Richards, temple president of the Salt Lake temple in the 1920s, was
the sole promoter of a great many changes to our temple ceremonies. Among many
other entries in which we find his proposed corrections, additions, and deletions to
the ordinances in the temple, he said the following:

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 I spent the day at the Temple where I read carefully all the ordinances
used in the temples as changed and corrected and noted 18 times [where
there are issues] which I think need changing. (George F. Richards diary,
Sept. 16, 1922)

These books and their contents represent the work of months of my time
and it is, I regard, a splendid accomplishment. All the temple ordinances
have been considered and many changes have been made. More than 100
rules and decisions have been correlated and decided upon for the guidance
of Temple presidents and these, some old and many new ones are written
in the Presidents Book, and all have been approved of the Council of the
First Presidency, the Twelve and the Presiding Patriarch (ibid, Dec. 5,
1922)

Some of the Brethren took issue with Richards changes, such as President
Cannon, whom Richards confronted and instructed him to gather up all the old
rulings and instructions and burn them up (Minutes of a Meeting Held in the St.
George Temple, June 19, 1924, copy in Buerger Papers). In the end, Richards diary
July 12, 1924 states that in time great changes have evolved, and we have re-
written those temple ceremonies and ordinances, thus supplanting all former
rules. He continued saying, we are still working on them and that the First
presidency could not be expected to be in touch with all the details brought to their
attention and who should do this if not the Apostle in charge of the Salt Lake and
Leading Temple of the Church. Richards took it upon himself to single-handedly
propose an entire re-write of the ordinances and ceremonies of our temple. Since
his time, we have made many more changes and also mutilated the form of the
garment which the early Brethren believed Joseph Smith received by revelation,
including altering one of the symbols. Public true order of prayer, and true order of
prayer in Church buildings has also been removed (Spencer W. Kimball, N. Eldon
Tanner, and Marion G. Romney, circular letter, May 3 1978, copy in Buerger
Papers). We have also destroyed the washing and initiatory process of the
endowment, removed penalties in the endowment proper, and removed that all-
important ceremonial embrace of the Lord through the veil, and this because
women felt uncomfortable embracing a veil-worker through the veil (see
Development of LDS Temple Worship, A Documentary History by Devery S.
Anderson). These ordinances CANNOT be changed without expecting a curse
upon the people changing them.

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 The Lord told the Church on January 19th 1841, I will show unto my servant
Joseph all things pertaining to the house...(D&C 124:42). Joseph Smith Jr.
preached to the Church that:

"Ordinances instituted in the heavens before the foundation of the world,

in the priesthood, for the salvation of men, are not to be altered or
changed. All must be saved on the same principles (TPJS p. 308).

If there is no change of ordinances, there is no change of Priesthood

(TPJS p. 158).

Isaiah, speaking of those in latter-days who have the covenant, law, and
ordinances, said:

The earth also is defiled under the inhabitants thereof; because they have
transgressed the laws, changed the ordinances, broken the everlasting
covenant. (Isaiah 24:5)

Joseph Fielding Smith stated it was we LDS that fulfilled Isaiahs prophecy:

We have been given the new and everlasting covenant, and many among
us have broken it, and many are now breaking it; therefore all who are guilty
of this offense will aid in bringing to pass this destruction in which they will
find themselves swept from the earth when the great and dreadful day of
the Lord shall come. (Deseret News, Church section, Oct. 17 1936)

Ordinances must be kept in the manner they were revealed. When they are
altered or changed in any way it shows a lack of respect and the covenant will
become voided and broken. A loss of the power of godliness is always associated
with such changes.

23. The Brethren teach that Elijah has already come (in Kirtland 1836) and
delivered the keys to seal the children to the fathers.

Yet D&C 110 says no such thing, and Joseph Smith taught in 1843:

Malachi 4th ch Behold the day cometh that shall burn as an oven and all
the proud and they that do wickedly shall be as stubble and they that
cometh shall burn them up But although in the beginning God created the
Earth standing in the water and out of the water still in the End it shall be
burned and few men left but before that God shall send unto them Elijah
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 the prophet and he shall reveal unto them the covenants of the fathers with
relation to the children and the covenants of the children in relation to the
Fathers that they may have the privilege of entering into the same in order
to effect their mutual salvation... (WOJS p. 240)

Elijah was the last prophet that held the keys of this priesthood, and who
will, before the last dispensation, restore the authority and delive[r] the
Keys of this priesthood in order that all the ordinances may be attended to
in righteousness. (WOJS p. 43, 4 October 1840)

We assume more authority than has been given as regards the sealing power for
temple work that has yet to be restored through Elijah.

24. The Church teaches that the Doctrine of Elijah is Genealogy and Temple
work for the dead. The Brethren preach that the work of sealing up the hearts
of the children to the fathers is to do the work for our dead ancestors, who we
consider our fathers because they are our forefathers.

However, Joseph taught that the fathers mentioned in Malachi 4:6 are those
who are already in heaven:

I wish you to understand this subject, for it is important: and if you receive
it, this is the spirit of Elijah, that we redeem our dead, and connect
ourselves with our fathers which are in heaven, and seal up our dead to
come forth in the first resurrection; and here we want the power of Elijah
to seal those who dwell on earth to those who dwell in heaven. This is the
power and the keys of the kingdom of Jehovah. (TPJS pp. 337-338 year
1843-1844)

We cannot be perfect without the fathers, &c. We must have revelation

from them, and we can see that the doctrine of revelation far transcends the
doctrine of no revelation; for one truth revealed from heaven is worth all
the sectarian notions in existence.(TPJS p. 338 year 1843-1844).

The doctrine or sealing power of Elijah is as follows: --- If you have power
to seal on earth and in heaven then we should be wise. The first thing you
do, go and seal on earth your sons and daughters unto yourself, and
yourself unto your fathers in eternal glory, and go ahead, and not go back,
but use a little wisdom, and seal all you can, and when you get to heaven tell
your Father that what you seal on earth should be sealed in heaven,

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 according to his promise. I will walk through the gate of heaven and claim
what I seal and those that follow me and my counsel.(TPJS p. 340 year
1843-1844).

According to Joseph we need to seal up our dead and connect with the Fathers
who dwell in Eternal glory. These fathers are the Patriarchs (Abraham, Isaac, Jacob,
etc.) and prophets who have gone on and received their reward. It is important to
point out that according to Joseph the sealing work is between the Children and the
Fathers. The dead are to be sealed up to come forth in the resurrection. There is no
scriptural basis for us to seal ourselves to the dead and damned who also have need
to connect to the fathers in heaven.
I have heard on more than one occasion that the fact that we have so many
temples, fulfilling the Spirit of Elijah, is evidence we are bearing good fruit and the
Lord is pleased with us. However, Israel was accused by the Lord of forgetting
Him:

They sacrifice flesh for the sacrifices of mine offerings, and eat it; but the
Lord accepteth them not; now will he remember their iniquity, and visit
their sins: they shall return to Egypt. For Israel hath forgotten his Maker,
and buildeth temples. (Hosea 8:14, see also Jeremiah 7:4 New Living
Translation)

25. The leaders instruct that sisters should not give blessings. Only
Melchizedek priesthood holders may administer to the sick and afflicted
(Handbook of Instructions 1:38)

But Joseph taught that there was no evil in it. It was a common practice in the
early Church:

Respecting females administering for the healing of the sick, he [Joseph]

further remarked, there could be no evil in it, if God gave His sanction by
healing; that there could be no more sin in any female laying hands on and
praying for the sick, than in wetting the face with water; it is no sin for
anybody to administer that has faith, or if the sick have faith to be healed by
their administration. (TPJS pp. 224-225)

I met the members of the `Female Relief Society, the signs should
follow them, such as healing the sick, casting out devils, etc., and that they
might attain unto these blessings by a virtuous life, and conversation, and
diligence in keeping all the commandments; (HC 4:602)
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 Blessing and healing the sick does not require priesthood authority. They are
signs of faith. Female Ritual Healing in Mormonism is a great reference for
understanding the miracles women have wrought with their faith, which have now
been ignored and placed under the administrative keys of priesthood holders alone.
The scriptures are clear that all these signs follow any who believe, not just men
who hold the priesthood.

26. The Church teaches that it is fully organized according to revelation.

But according to Joseph Smith the calling of Patriarch of the Church is the
highest calling. By definition patriarch is the senior and most venerable position as
it presides over all. Even google defines it as the head of a family or tribe. This
calling started with Joseph Jr.s father Joseph Smith Sr. and passed down through
Hyrum to the eldest of each generation, both of whom were told they would enjoy
the Patriarchal Priesthood, of which the Church teaches very little today (TPJS pp.
38-40).

An Evangelist is a Patriarch, even the oldest man of the blood of Joseph or

of the seed of Abraham. Wherever the Church of Christ is established in
the earth, there should be a Patriarch for the benefit of the posterity of the
Saints, as it was with Jacob in giving his patriarchal blessing unto his sons,
etc. (TPJS p. 151; See also June 27, 1839. HC 3:379-381.)

The calling moved from Presiding Patriarch to Patriarch of the Church by

the doing of Heber J. Grant who did not want to be ordained to church Presidency
by the standing Patriarch. He changed the name, thus causing confusion today by
making members think that this calling was somehow linked to the chain of
hierarchical callings within the church. However, the Patriarch presides, period.
The calling was discontinued with Eldred G. Smith who died in 2013, signaling the
end of the 4th generation from Hyrum. The office of Patriarch to the Church was
retired in 1979 because of the large increase in the number of stake Patriarchs and
the availability of patriarchal service throughout the world. Eldred G. Smith was
designated a Patriarch Emeritus, which means that he is honorably relieved of all
duties and responsibilities pertaining to the office of Patriarch to the Church
(Conference Report, Oct. 1979:25).
Elder Eldred G. Smith, the oldest known General Authority of The Church of
Jesus Christ of Latter-day Saints, as well as, the oldest known Utahan, passed away
at the age of 106, on Thursday April 4th 2013. The Church has discontinued the

62
patriarchal line from Hyrum, and an important office that the Lord claimed would
be everlasting for Joseph Smith Sr.s and Hyrum Smiths descendants.
Regarding the hierarchy as we now know it, a historian recently illuminated the
lost idea that Joseph Smith revealed a system that was not governed by a quorum of
Apostles or Seventies. Local congregations were autonomous and led by Stake
High Councils. let the High Council, which is appointed of God and ordained
for that purpose, make and regulate all the affairs of Zion (TPJS p. 78). Joseph
denounced and destroyed consolidation of power. His system disallowed one man
or group of men to control the entire church. Josephs pattern held no President
of the Quorum of the Twelve but rather every member held equal authority within
that quorum. He stated that it would be the duty of the twelve to appoint the
oldest one of their number to preside in their councils, beginning at the oldest and
so on until the youngest has presided and then beginning at the oldest again, &c.
(JS Papers, Documents Vol. 4, p. 301). This rotation of the role to preside made all
of them the presiding authority in turn.
The twelve were missionaries, whose administrative authority only existed outside
organized stakes. Joseph explained, the Twelve will have no right to go into Zion
or any of its stakes and there undertake to regulate the affairs thereof where there is
a standing High Council (Ibid). When the twelve were outside the stakes, and
among unorganized areas of the world, they had administrative authority there.
However, it required a quorum of them (at least 7) to take administrative action.
Joseph taught that where there is not a quorum they will have to do business by
the voice of the Church (Ibid p. 302). Meaning that any administrative action taken
where the twelve did have jurisdiction could only be done if 7 were involved. If less
than 7 of the twelve were present, then the administrative authority was in the
voice of the Church and not in any presiding man or men. In any organized
stake, the highest authority was the high council. The seventy were another body of
missionaries who assisted the twelve. The members of the seventy were called by
the seven presidents of the first seventy (Ibid) and were independent from the
twelve. Joseph never moved any man from the twelve into the first presidency.
Joseph did not call or ordain the twelve, they were chosen and ordained by the three
witnesses. The twelve, in turn, did not have authority to call the seventy. Their
members were called by the seven presidents belonging to that quorum.
Ultimate authority was vested in the voice of the Church that could revoke
any mans position or authority. This followed the ancient pattern we find in the
Book of Mormon to, do your business by the voice of the people in order to
avoid iniquity (Mosiah 29:26). Although the twelve had no rights inside an
organized stake, in the mission field they were equal to the first presidency

63
(provided there was a quorum of 7 acting). The seventy were also equal in
authority with the others (D&C 107:25-26). And the stake high councils were
likewise equal in authority with them (D&C 107:37).
In this organization, the greatest authority was vested in the voice of the
Church. The discourse by Joseph and the follow-on administrative revelation in
Section 107 diffused the authority. It was not consolidated or amalgamated into the
hands of any single man or men. The diffused authority died with Joseph, and the
twelve assumed administrative control over the church. Their oldest member now
gets the automatic right to own and control everything. The voice of the church is
limited to saying yes at conferences. A no will not change decisions or the right
of the twelve to control the church.
As a further item of study you may want to pursue, Joseph inherited from his
spirited restorationist friends such as Parley Pratt and Sidney Rigdon, the need to
restore a New Testament church with all the accompanying offices. David
Whitmer explained the intense push by Sidney that Joseph create the calling of High
Priest to match what he believe to be in the Bible. However, that calling has never
been given to vast numbers of people at a time, scripturally. One person at a time
holds and officiates in that office. The Jews had corrupted that practice by the time
their day came. Christ established a New Testament church, not Zion, either in the
Old World or the New. He did not come to establish Zion. Joseph wanted to re-
establish Enoch and Melchizedeks ancient Zion structure, but ended up with
converted individuals who expected and requested and pushed for a New
Testament structure, which we have today, claiming the structure is an eternal
government structure that will exist into the Millennium.
The New Testament restorationist idea was by no means something Joseph
came up with or received by revelation, as discussed in Daymon Smiths Cultural
History of Mormonism, volume 1. It was being taught as much as 200 years before
Joseph came around, many revivalists wanting the structure but needing someone
claiming the priesthood. Sidney and Parley found Joseph fitting that role and built
their restoration around him. Joseph still honored Christs structure. But by the
end of Josephs life, as found in the Joseph Smith Papers, we find he was focused on
the restoration of something far more ancient, the family of God via a patriarchal
head (prophet), righteous sons (twelve apostles), and righteous descendants
(representing the 70).

27. The Brethren teach that it is unnecessary to see the face of God while in
mortality to be exalted.

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 The Church teaches that receiving Christ in the form of the Last Comforter in
this life is not necessary. Needing to truly know Christ is no longer emphasized,
and is even de-emphasized by removing scriptural footnotes on the topic, such as
John 14:16 pre-2013 versions of our scriptures. The witness of the Holy Ghost has
become sufficient. Seeking surety of calling and election by the voice of Christ is no
longer taught, because the promise of eternal life can be given in the form of second
anointing in the temple by an authorized priesthood key-holder. If the Church
admits receiving Christ is important, they do not admit that it must be done while
we are here in mortal flesh. If we die and receive it in heaven, that is sufficient. We
are now taught that odds are you will be exalted, all is well in Zion, and if we
stay in the mainstream of the simple-minded Church, i.e. the boat, our calling and
election is effectively made sure.
Yet the Lord gave revelation to Joseph Smith regarding his personal appearance
and ministration:

When the Savior shall appear we shall see him as he is. We shall see that he
is a man like ourselves. And that same sociality which exists among us here
will exist among us there, only it will be coupled with eternal glory, which
glory we do not now enjoy. John 14:23The appearing of the Father and
the Son, in that verse, is a personal appearance; and the idea that the Father
and the Son dwell in a mans heart is an old sectarian notion, and is false.
(D&C 130:1-3)

If we do not have sociality by way of a personal appearance of God while

here then it will not exist among us there. Joseph taught repeatedly and
emphatically that we must weary the Lord and never cease struggling until we make
our calling and election sure, which means the promise of eternal life.

It is one thing to receive knowledge by the voice of God, (this is my

Beloved Son &c.) & another to know that you yourself will be saved, to
have a positive promise of your salvation is making your calling and election
sure. viz the voice of Jesus saying my beloved thou shalt have eternal life.
Brethren never cease struggling until you get this evidence. Take heed both
before and after obtaining this more sure word of prophecy (WOJS p. 208).

This promise of eternal life is the receipt of the Last Comforter who is Christ
(D&C 88:3-4; John 16:7; WOJS p. 4-6). Joseph received further clarification
regarding this point that the promises associated with the personal appearing of the
Lord cannot be received by those who have set up stakes and do not receive it while
65
in this life. Of them the Lord said, when they are out of the world it cannot be
received there, because the angels and the gods are appointed there, by whom they
cannot pass; they cannot, therefore, inherit my glory (D&C 132:18).
Christ further taught that He needed to be received while in the world:

Verily, verily, I say unto you, except ye abide my law ye cannot attain to this
glory. For strait is the gate, and narrow the way that leadeth unto the
exaltation and continuation of the lives, and few there be that find it,
because ye receive me not in the world neither do ye know me. But if ye
receive me in the world, then shall ye know me, and shall receive your
exaltation; that where I am ye shall be also. This is eternal livesto know
the only wise and true God, and Jesus Christ, whom he hath sent. I am he.
Receive ye, therefore, my law (D&C 132:21-24)

This is a standing law that we cannot inherit the glory of the eternal life without
receiving Christ in the world. That is, we must know Him. He taught the Nephites
at Bountiful what it meant to know Him:

Arise and come forth unto me, that ye may thrust your hands into my side,
and also that ye may feel the prints of the nails in my hands and in my feet,
that ye may know that I am the God of Israel, and the God of the whole
earth, and have been slain for the sins of the world. (3 Nephi 11:14)

See also Mosiah 4:6-8 and Alma 42:13 which explain clearly that the Plan of
Redemption is meant to take effect only while we abide in the conditions in which
we currently find ourselves, i.e. a mortal probation outside of the presence of God.

28. The Brethren teach that we must not focus on the mysteries of the
gospel.

The Brethren preach that we should [l]eave the `Mysteries Alone. We should
keep our feet on the ground and not get off in the realm of the mysterious, the
speculative, the things which the Lord has not yet made plain. [] The discussion
of mysteries and doctrines only partly revealed can await the coming of the Lord
(Doctrines of Salvation, J.F. Smith, 1:305-306). This teaching thoroughly pervades the
teachings we find every week in Sunday School.
But the Lord through Alma taught that, he that will not harden his heart, to
him is given the greater portion of the word, until it is given unto him to know the
mysteries of God until he know them in full. (Alma 12:10; see also I Nephi 1:1;
2:16; I Nephi 10:19; Mosiah 2:9, Matt. 13:9-11, JST Mark 4:11, D&C 6:11; see also
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42:61,65; 107:11; 84:19; 76:116, 5-8, TPJS p. 309; see also p. 112, 331). The only
warning against the mysteries is for missionaries to avoid teaching them to the
Gentiles because of danger of persecution (See Matt. 7:6; TPJS p. 292; D&C 42:65).
The Lord can make all things plain to those who have the spirit of prophecy. In our
personal lives we cannot be exalted without understanding the mysteries. Joseph
Smith said: I advise all to go on to perfection and search deeper and deeper into
the mysteries of godliness (TPJS p. 364). We are, in fact, commanded in Josephs
teachings and ancient scripture to understand the mysteries.
I have been accused of picking apart the scriptures and falling into the
category of being learned and thinking I am wise but yet set aside the counsel of
God (2 Nephi 9:28). But it is in picking apart the scriptures with the help of the
Spirit that allows one to understand their true meaning. As Nibley said, To read is
to riddle. The prophecies are before us, and they are indeed plain to those with the
Spirit who are seeking to cast off their unbelief, vanity, and condemnation. Or we
can read 15 minutes a day, every day of our lives, and never learn what it means to
study and understand and become something more.

29. The Church currently teaches that we are to use water instead of wine for
Sacrament. Before the meeting begins, those who prepare the sacrament
should make sure that bread trays with unbroken bread, water trays with cups
filled with fresh water, and clean tablecloths are in place (Handbook of
Instructions p. 37)

However, every scriptural usage of sacrament uses wine (D&C 20:29; Moroni
5:2; 3 Nephi 18:8). Doing more or less for this ordinance constitutes building upon
a foundation other than Christ (3 Nephi 18:11-13). The Church has never received
a revelation to replace wine with water. D&C 27 is used to justify a removal of wine
for the sacrament. However, the revelation from the angel to avoid purchasing wine
from enemies as it could be poisonous, does not say to use water instead of wine.
Further, immediately after Joseph received this revelation we read in the Church
history the following:

In obedience to the above commandment, we prepared some wine of our

own making, and held our meeting, consisting only of five, viz., Newel
Knight and his wife, myself and my wife, and John Whitmer. We partook
together of the Sacrament, after which we confirmed these two sisters into
the Church, and spent the evening in a glorious manner. The Spirit of the
Lord was poured out upon us, we praised the Lord God, and rejoiced
exceedingly" (HC 1:108).
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 Three years later the Lord gave the Church the word of wisdom to remind us
that wine should be used for sacrament:

That inasmuch as any man drinketh wine or strong drink among you,
behold it is not good, neither meet in the sight of your Father, only in
assembling yourselves together to offer up your sacraments before him.
And, behold, this should be wine, yea, pure wine of the grapes of the vine,
of your own make. (D&C 89:5-6 Feb. 27, 1833)

So while our Savior used his priesthood to turn water into wine, the Brethren
use their priesthood to turn wine back into water! Whereas water is a symbol of
cleansing, wine is a symbol of blood and sanctification, and is the bitter cup we take
in token of blood. The symbolism and process of wine-making is important to
understanding the ordinance. The Church originaally never intended to start
partaking of water, and the Church only made that the practice from time to time
when they moved to Utah and did not yet have grape vineyards to make their own
wine, which they ended up doing for some time. Christ was accused of being a wine
bibber, he turned water to wine. He drank alcoholic wine at the Last Supper for
Passover in April. It could not have been grape juice because they did not practice
pasteurization or refrigeration of their wine at the time, which meant their crop
from the previous harvest (6 months earlier) would have necessarily been fermented
and thus alcoholic. Drunkenness is not a good thing anywhere in the scriptures, but
wine that maketh a joyful heart is, and it is the commandment. You can't crush
grapes and get grape juice naturally. It immediately starts fermenting and turning
alcoholic. Through our modern processes we've learned to reverse that, but it is not
what Christ wanted when He commanded that we drink wine for sacrament (3
Nephi 18). So, ironically, as we take the sacrament and covenant to keep his
commandments, we are in that moment breaking his commandment to use wine
for this sacred ordinance. Ordinances cannot be changed. D&C 58:8 also reiterates
that it must be alcoholic wine because of the "wine on the lees well refined" phrase
which means the lees (dead yeast) has settled at the bottom and signals the
completion of the fermentation process.
The early Brethren partook of wine for sacrament well into the early 1900s,
until Heber J. Grant stopped the practice. Fifteen years into his tenure as LDS
Church President, Heber J. Grants diary records an interesting issue they discussed
when Prohibition ended. Twenty-five days after the repeal of Prohibition through
the 21st Amendment, Heber J. Grants diary has the following entry:

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 I was in favor of all the General Authorities resigning as directors of the
Utah Hotel, because I felt they would simply have to sell beer and it would
be better for us to be out of it. (December 30, 1933.)

On January 3, 1934 his diary contains the following entry:

At 11:15 this morning there was a meeting of the Presidency and Apostles
in the Presidencys office, and the matter of my continuing as President of
the Utah Hotel in view of the fact that the hotel is selling 3.2 beer was
discussed, and the brethren felt that it as it was legal and declared by
government chemists to be non-intoxicating it would be best for me to
remain as President of the company, that it would create more comment if I
resigned than if I were to stay with it. The question of advertising Anheiser
Busch beer in the Deseret News was discussed and it was decided not to
accept this advertisement.

[Note: the Brethren gave instructions for the Saints to stop partaking of wine in
local congregations, yet they continued for years to partake of wine in their weekly
meetings in the temple. This is akin to the Catholic Church ceasing to offer wine to
the members, but reserved it separately for the priests to take before Mass].

30. The Church teaches that the congregation should not to kneel for
sacrament prayers. Only the priest blessing the sacrament is to kneel. The
person who blesses the water then kneels and offers the sacrament prayer for
the water (see D&C 20:79), substituting the word water for wine (Church
Handbook 2 20.4.3).

However the Lord has revealed that when this ordinance is performed the
saints are to kneel along with the person administering the sacrament.

And the elder or priest shall administer it; and after this manner shall he
administer it-- he shall kneel with the Church and call upon the Father in
solemn prayer, saying:(D&C 20:76).

The manner of their elders and priests administering the flesh and blood
of Christ unto the Church and they administered it according to the
commandments of Christ; wherefore we know the manner to be true...and
they did kneel down with the Church, and pray to the Father in the name of
Christ, saying: (Moroni 4:1-2).

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 It is interesting to note that like the Sacrament wine and kneeling was changed
as a matter of convenience, so likewise the Catholics changed Baptism for the same
reason. The Catholics changed the ordinance of baptism from immersion to
sprinkling, for which we give them a very bad wrap. They did practice immersion at
one time for it was clearly understood by their clergy that full immersion was a
requirement. The story is told that a priest could not drag a bed-ridden sick old
man to the river to perform the rite, so he poured water over his head instead. This
act was summarily squelched for it was widely recognized such was an abomination.
However, over time it became the rule rather than the exception, as found in the
apocryphal Didache. Ordinances seem to change quite drastically without the
Lords approval as a matter of convenience.

31. The Church teaches that teachers and deacons may administer the
sacrament. Worthy teachers, priests, and Melchizedek holders may prepare
the sacrament [and] worthy deacons, teachers, priests, and Melchizedek
Priesthood holders may pass the sacrament (Handbook of Instructions 1:38).
Rather than use Melchizedek Priesthood holders as the primary means of
administering the sacrament, they are instructed to avoid participating unless
there are insufficient Aaronic Priesthood holders to take care of it (ibid).

However the scriptures teach that a man must be an elder or a priest in order to
administer the sacrament. The priests duty is to preach, teach, expound, exhort,
and baptize, and administer the sacrament. But neither teachers nor deacons have
authority to baptize, administer the sacrament, or lay on hands. (D&C 20:46, 58).
The History of the Church teaches the same principle:

Teachers may warn, expound, exhort, teach and invite all to come unto
Christ, and take the lead of meetings when no elder or priest is present; but
they have not the authority to baptize, administer the sacrament or lay on
hands [] Deacons are appointed to assist the teachers in the performance
of their duties. They may also warn, expound, exhort, teach and invite all to
come unto Christ, but, like the teachers, they have no authority to baptize,
administer the sacrament or lay on hands (HC 1:194).

32. The Church teaches that non-members can partake of the sacrament.
[a]lthough the sacrament is for Church members, the bishopric should not
announce that it will be passed to members only, and nothing should be done
to prevent nonmembers from partaking of it. (Handbook of Instructions 1:37)

But the Lord taught regarding the sacrament:

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 And this shall ye always do to those who repent and are baptized in my
name; and ye shall do it in remembrance of my blood, which I have shed
for you, that ye may witness unto the Father that ye do always remember
me. And if ye do always remember me ye shall have my Spirit to be with
you. And I give unto you a commandment that ye shall do these things.
And if ye shall always do these things blessed are ye, for ye are built upon
my rock (3 Nephi 18:11-12).

After teaching and administering the sacrament, Christ said:

And as I have prayed among you even so shall ye pray in my church,

among my people who do repent and are baptized in my name. Behold I
am the light; I have set an example for you (3 Nephi 18:16).

Three times in 3 Nephi 18 the Lord emphasizes that only the repentant and
baptized are considered worthy to partake. Sacrament is reserved for those who
have met this requirement. Repentance and baptism was the Lords requirement for
worthiness. All discussion of being worthy in the Book of Mormon has to do
with repentance and baptism.

And now behold, this is the commandment which I give unto you, that ye
shall not suffer any one knowingly to partake of my flesh and blood
unworthily, when ye shall minister it; For whoso eateth and drinketh my
flesh and blood unworthily eateth and drinketh damnation to his soul;
therefore if ye know that a man is unworthy to eat and drink of my flesh
and blood ye shall forbid him (3 Nephi 18:28-29).

See that ye are not baptized unworthily; see that ye partake not of the
sacrament of Christ unworthily; but see that ye do all things in worthiness,
and do it in the name of Jesus Christ, the Son of the living God; and if ye
do this, and endure to the end, ye will in nowise be cast out (Mormon
9:29).

In the modern church, the Lord revealed to Joseph that sacrament meetings,
and members are never to be cast out of them:

Nevertheless ye are commanded never to cast any one out from your
public meetings, which are held before the world. Ye are also commanded
not to cast any one who belongeth to the church out of your sacrament

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 meetings; nevertheless, if any have trespassed, let him not partake until he
makes reconciliation (D&C 46:3-4).

Failure to adhere to this standard is qualification for denying the gospel and a
slippery slope into serious apostasy as happened to the Nephite/Lamanite nation in
4 Nephi:

there were many Churches in the land; yea, there were many Churches
which professed to know the Christ, and yet they did deny the more parts
of his gospel, insomuch that they did receive all manner of wickedness, and
did administer that which was sacred unto him to whom it had been
forbidden because of unworthiness (4 Nephi 1:27).

33. The Brethren prepare their conference sermons months in advance, and
have them approved via the correlation process. The Brethren preach with
their learning by denying the Holy Ghost (2 Nephi 28:4-5). Many conference
talks are edited afterwards by correlation to fit the correlated standard, nullifying
such talks as Packers bold preaching against homosexuality.

But the Lord has declared, take no thought how or what ye shall speak: for it
shall be given you in that some hour what ye shall speak. For it is not ye that speak,
but the Spirit of your Father which speaketh in you (Matt. 10:19-20). Therefore,
verily I say unto you, lift up your voices unto this people; speak the thoughts that I
shall put into your hearts, and you shall not be confounded before men; For it shall
be given you in the very hour, yea, in the very moment, what ye shall say (D&C
100:5-6; see also D&C 42:16-17: D&C 84:85; 50:17-21; 11:21, 25; 3 Nephi 19:8).
Very recently it was announced by the Church that they plan to roll out a new
program starting January 2018 wherein our regular manuals will not be the primary
source material for Sunday meetings. Rather, General Conference addresses will
constitute the primary material in teaching. So we have slowly moved from using
scriptures as a primary source, to having correlated manuals mixing scripture with
words of past General Authorities, to now a new effort to further isolate members
from ancient revelation, in deference to modern correlated General Conference
addresses. Interestingly enough, rather than gulp down everything preached from a
pulpit, in 1970 it was taught wisely by the Church how to measure the truths spoken
by current authorities:

In summary, we learn from the foregoing material, that there are four
fundamental guidelines in understanding how modern prophet's words may

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 constitute scripture. First, that everything taught should be couched in the
scriptures; second, the "one exception" who can teach and speak beyond
the teachings in the standard works is the prophet, seer, and revelator; third,
that a General Authority has to "speak by the power of the Holy Ghost"
before his words are the same as scripture; and fourth, that members of the
Church must so live that the Holy Ghost can bear witness to them that the
teachings of the authorities constitute scripture. (Teachings of the Living
Prophets, 1970, p. 150)

34. The Church teaches that tithing is ten percent of gross income and all lay
members are to pay.

On March 19, 1970, the LDS First Presidency sent a letter (still the official
policy) to presidents of stakes and missions, bishops of wards, and presidents of
branches in answer to the question, What is a proper tithe?

For your guidance in this matter, please be advised that we have uniformly
replied that the simplest statement we know of is that statement of the Lord
himself that the members of the Church should pay one-tenth of all their
interest annually, which is understood to mean income. No one is justified in
making any other statement than this. We feel that every member of the Church
should be entitled to make his own decision as to what he thinks he owes the
Lord, and to make payment accordingly."

However, the Lord taught that tithing is paid on surplus, not on total income.
In 1838 D&C 119:1-4 was given to be a standing law unto [the saints] forever,
and demonstrates the movement from surplus donations (consecration) to one-
tenth of surplus donations. Abraham demonstrated this movement (JST Genesis
14:39; Alma 13:5).

Verily, thus saith the Lord, I require all their surplus property to be put into
the hands of the bishop of my Church in Zion, For the building of mine
house, and for the laying of the foundation of Zion and for the priesthood,
and for the debts of the Presidency of my Church. And this shall be the
beginning of the tithing of my people. And after that, those who have thus
been tithed shall pay one-tenth of all their interest annually; and this shall be
a standing law unto them forever, for my holy priesthood, saith the Lord.

1828 Dictionary - interest: Any surplus advantage. Surplus is what is left over
after all expenses. Bishop Partridge, the first bishop of our dispensation who was
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an agent in the gathering and storing of the tithes, would have known best what the
restored practice was. He wrote:

Bishop Partridge explained, saying, If a man is worth a $1000, the interest

on that would be $60, and one/10. of the interest will be of course $6.
thus you see the plan (Edward Partridge letter to Newel K. Whitney, July
24, 1838, in Reynolds Cahoon letter to Newel K. Whitney, July 24, 1838,
Church History Library, Salt Lake City). Six percent was a common interest
rate at the time (see, for example, Elijah Hinsdale Burritt, Burritts Universal
Multipliers for Computing Interest, Simple and Compound; Adapted to the
Various Rates in the United States, on a New Plan; to Which Are Added,
Tables of Annuities and Exchange [Hartford: D. F. Robinson & Co., 1830],
4).

The Saints in 1837 had been told to pay 2% of their annual worth, after paying
household debts (see Minute Book 2, Dec. 67 1837, 8990,
josephsmithpapers.org). LDS.orgs historical section also recognizes the historical
understanding of the tithing requirement:

Saints at the time understood tithing to refer to any amount of freely

consecrated goods or money. [] A few months later, the bishopric in
Missouri proposed a similar but more specific policy: each household
should offer a tithe of 2 percent of its annual worth after paying the
households debts. []This, the revelation says, shall be the beginning
of the tithing of my people. That instance of the word tithing is the first of
three (tithing or tithed) in section 119. All of them refer to the Saints
voluntary offering of surplus property. And after that, the revelation says,
those who have thus been tithed shall pay one-tenth of all their interest
annually. The revelation does not call it a lesser law to be replaced
someday, but a standing Law unto them forever and applicable to all
Saints everywhere. (https://history.lds.org/article/the-tithing-of-my-
people?lang=eng)

By 1856 when the Church was steeped in debt, we find the first indication that
10% of gross income was required, and by Brigham Young. Tithing thus shifted to
purposes other than primarily for the poor. Fast offerings has now taken its place
with its first teaching from the Apostles in May of 1845 after the Prophets death for
a very short time (HC 7:413) then reinstituted in 1855-1856 (HC 4:109-110). The

74
law of the fast with associated offerings isnt the same thing as tithing, but has now
been mingled with it.
We are taught that failing to pay tithing is robbing God (Malachi 3:8-11) but this
chastisement was directed at the wicked priests who were failing to redistribute the
tithing to the needy. Further, we are taught that rich and poor alike are to pay
tithing, and use the story of the widows mite to justify the teaching (Luke 20:45-47;
21:1-4). However, this story does not indicate requiring tithing from the widow, but
was used to demonstrate the iniquity of the priests who saw her making such an
offering. The fatherless, widows, and needy are always exempt from paying tithing
in the scriptures (see D&C 83:6; Matthew 23:14, 20; Exodus 22:22-24;
Deuteronomy 14:28-29; 24:17-22; 26:12).
It is very sad that tithing was originally instituted primarily to benefit the poor
both in ancient and modern times (D&C 78:3-4; D&C 42:34-39). But now LDS.org
tithing topic page reveals that tithing is not even used for any purpose related to
providing for the needy. Such is reserved for fast offerings. The argument is made
that tithing goes towards humanitarian aid, which is true but that is only in the case
of extreme disaster relief.
We get the idea, and rightly enough, that tithing is a commandment and that it is
fire insurance (D&C 64:23). From the fact that Ezekiel 16:49 says Sodom was
burned for neglecting the poor there must be truth in this. However, the Lord
confirmed in his rebuke of the Pharisees that paying tithing is no guarantee that the
wicked will be looked upon with approval at the last day:

Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint
and anise and cummin, and have omitted the weightier matters of the law,
judgment, mercy, and faith: these ought ye to have done, and not to leave
the other undone. (Matthew 23:23, see also Luke 18:12-14)

35. The Church teaches that the Word of Wisdom is a commandment and
requirement for baptism (Preach My Gospel pp. 78, 206).

But according to the Lord this counsel for health was given, not by
commandment or constraint, but by revelation and the word of wisdom showing
forth the order and will of God in the temporal salvation of all saints in the last
days. Given for a principle with a promise (D&C 89:2-3). The early saints
understood this enough to not only avoid making it a requirement for baptism, but
went so far as to avoid making it a requirement for entering the temple. It has since
morphed and evolved into a commandment that bars one from every blessing of
membership in Christs Church!
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36. The Brethren teach that a Stake of Zion is an ecclesiastical unit. The
Brethren have established an organizational unit called a stake.

The Scriptures however describe a stake as being a city of saints established as a

place of refuge.

And that the gathering together upon the land of Zion, and upon her
stakes, may be for a defense, and for a refuge from the storm, and from
wrath when it shall be poured out without mixture upon the whole
earthAnd also that other places should be appointed for stakes in the
regions round about, as they shall be manifested unto my servant Joseph,
from time to time.(D&C 115:6,18, see also 82:13-14; 94:1; 101:21;
109:39,59;119:7;124:36; 136:10;)

On this same subject, the Brethren teach us that to stand in holy places
means to attend the temple. But the Doctrine and covenants teach that the holy
places are Zion and the places of refuge that must be built up (D&C 45:32, 66-67).

37. The Brethren have led many to the belief that nobody is paid for their
service in church callings or missionary work, yet they have also admitted
that they receive a modest living stipend for their full-time labor.

"Did they also tell you that we have no professional clergy? All of us
contribute our time, our talents, our means, and travelall to help the
work. And were not paid for it in money." (Boyd Packer, "Where Much Is
Given, Much Is Required," October conference 1974)

In the Church of Jesus Christ of Latter-day Saints there is no paid

ministry, no professional clergy, as is common in other churches. (Boyd
Packer, Follow The Brethren, The Liahona September 1979)

"I answered that the Church is not wealthy. I explained also that our
Church has no paid ministry." (Thomas Monson, Our Sacred Priesthood
Trust, April conference 2006)

"Over the years of my membership in The Church of Jesus Christ of

Latter-day Saints, I have greatly appreciated the opportunities for service,
for there is no paid ministry." (What's The Difference?" October
conference 1985)

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 The true church must have no paid ministry (1 Cor 9:16-18; Acts 20:33-
34; John 10:11-13) (LDS Church Pamphlet 17 Points of the True Church)

"It is equally true that the young men and women who are distributed over
the face of the earth as missionaries of the Church pay their own way, or
their parents do. We do not have a paid ministry, yet these brethren put
in as much time in spiritual and Church duties, as do ministers of other
denominations who devote their entire time, and in addition, they are
under the necessity of earning their own living by their daily
employment in industry. They do this because they have an abiding
testimony of the divinity of the work the Church requires of them."
(Answers to Gospel Questions, Joseph Fielding Smith)

[Note: Joseph Fielding Smith, who labored almost his entire adult life for the
Church, died with almost $3,000,000 (in todays adjusted dollars) to his own
personal name]

the living allowances given the General Authorities, which are very
modest in comparison with executive compensation in industry and the
professions, come from this business income and not from the tithing of
the people (Gordon B. Hinckley, General Conference 1985).

As has been recently released by the press, and acknowledged as true by the
Church Spokesman Eric Hawkins, the General Authorities receive a base
remuneration of approximately $120,000/year for their labor in the church; and that
is expected to increase. Saying it comes from business income rather than tithing
is misleading because these businesses to which Hinckley refers were started by the
tithing donations of the members in the first place. The business income and
interest income on tithing accounts is all the Lords (Matt 25:26-30). The mission
presidents handbook explains the church doles out an allowance to mission
presidents, indeed very modest in comparison to executive compensation. Of
course we know that top executives make many millions a year, as if this allows for
ministers of the gospel to be paid. The allowance for mission presidents provides
for family trips, gifts for holidays, all living expenses paid including expensive
restaurants, maids and cooks, and extracurricular activities such as attending
professional basketball games. The Apostles are regularly seen in the very expensive
boxes at football games. Housing, first-class travel, childrens higher education, and
cleaning are not included in the annual stipend amount, but given to the General
Authorities out of church funds above and beyond the base stipend. Is this how

77
the laborer for Zion should spend the donations of the people, especially those
impoverished tithe payers? We are happy to tell everyone we have no paid ministry
because our leaders have preached it from the pulpit, yet admitted receiving all living
expenses and more paid from the interest made on tithing donations that fund the
business operations of the Church. Such indulgence is priestcraft, no question.
Even our pre-1990 endowment illustrated what our leaders are currently doing, but
by using the false preacher in the employ of Lucifer:

Lucifer--"Well, if you'll preach your gospel to this congregation and convert

them, mind you, I'll give you--let me see--four thousand a year."

Preacher--"That is very little, but I'll do the best I can." (1931 historical
document version of LDS endowment)

On some inflation calculators, $4,000/year in 1844 adjusted for inflation in

todays dollars is $123,000, which is what we are now seeing our Leaders get paid to
preach.
The Book of Mormon recounts of the first time priestcraft has been
introduced among this people, by Nehor who taught that those who minister
should: 1) become popular, 2) ought not labor with their hands, and 3) ought to be
supported by the people. Nehor further flattered the people to believe that: 1) all
mankind should be saved at the last day, 2) they need not fear nor tremble but
rejoice, for the Lord 3) had also redeemed all men: and, in the end, all men should
have eternal life. Note that Church-owned Deseret Book has had a very popular
selling book entitled Odds are youll be Exalted. When confronted and
admonished by the words of God, Nehor enforced his teachings by the sword.
Note: Since the modern LDS church considers excommunication the severing of
one from all covenants with God, and the assignment of all prescribed penalties for
turning away from him, it is a fate much worse than death. When the LDS church
excommunicates the righteous, in their understanding they are doing far more than
killing their body. Nehors teachings reaped to himself an execution by the
righteous law-abiding followers of Christ. The principle Alma conveyed to Nehor
was that were priestcraft to be enforced among this people it would prove their
entire destruction. Are we there yet? Why cant we just admit we dont follow the
pattern in all things the Lord has given us by which to live the gospel? Our own
Church has fallen into the very pattern of the teachings of Nehor.
Some argue Numbers 18:21 and D&C 42:71-73 allow for payment to servants
for church service. However, in both cases such an argument is taken extremely out
of context either because of Levite lineage or lack of living the law of consecration.
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We say the laborer is worthy of his hire and use it to justify a paid clergy (D&C
106:3; 1 Timothy 5:18; Luke 10:7-8). The D&C 106:3 reference related to a full-
time office of historian. But Christ told the apostles not to carry purse or scrip,
meaning money or food. Why would it be any different for all missionaries today,
which, by the way, is the duty of the Apostles (D&C 107:25, 35, 38, 97-98)? Hire
meant eating dinner when it is offered, as the Luke reference explains. D&C 84:77-
81 also reiterates this point.
I taught seminary, and have learned some things since that experience.
Released-Time seminary is also priestcraft, as it shifts what is the calling of parents
to a paid job hired by the LDS Corporation. The purpose of seminary is to teach
kids the gospel. The church justifies the practice of paid preachers like seminary
teachers by saying its not possible in highly member-populated areas to do early-
morning seminary which is generally fulfilled by a non-paid church-called teacher.
However, preaching to children has always been the burden of parents in the
Ancient, New, and Modern worlds (D&C 68:25; 2 Nephi 4:5; Moses 6:58-60;
Mosiah 4:14-15).
Nephi teaches what priestcrafts look like in comparison to Christs pleading:

Behold, doth he cry unto any, saying: Depart from me? Behold, I say unto
you, Nay; but he saith: Come unto me all ye ends of the earth, buy milk and
honey, without money and without price. Behold, hath he commanded any
that they should depart out of the synagogues, or out of the houses of
worship? Behold, I say unto you, Nay. Hath he commanded any that they
should not partake of his salvation? Behold I say unto you, Nay; but he
hath given it free for all men; and he hath commanded his people that they
should persuade all men to repentance. Behold, hath the Lord commanded
any that they should not partake of his goodness? Behold I say unto you,
Nay; but all men are privileged the one like unto the other, and none are
forbidden. He commandeth that there shall be no priestcrafts; for, behold,
priestcrafts are that men preach and set themselves up for a light unto the
world, that they may get gain and praise of the world; but they seek not the
welfare of Zion. Behold, the Lord hath forbidden this thing; wherefore, the
Lord God hath given a commandment that all men should have charity,
which charity is love. And except they should have charity they were
nothing. Wherefore, if they should have charity they would not suffer the
laborer in Zion to perish. But the laborer in Zion shall labor for Zion; for
if they labor for money they shall perish (2 Nephi 26:25-31).

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 But thats just a Book of Mormon teaching, the keystone of our religion. Does
it apply to today? Have we ever received a revelation the Church accepted by
common consent from someone at our head that allows for stipends, allowances, or
salaries to be given to ministers or missionaries in our church? Well yes we have,
actually:

"Therefore, let no man among you (for this commandment is unto all the
faithful who are called of God in the church unto the ministry), from this
hour take purse or scrip, that goeth forth to proclaim this gospel of the
kingdom. Behold, I send you out to reprove the world of all their
unrighteous deeds, and to teach them of a judgment which is to come. And
whoso receiveth you, there I will be also, for I will go before your face. I
will be on your right hand and on your left, and my Spirit shall be in your
hearts, and mine angels round about you, to bear you up. Whoso receiveth
you receiveth me; and the same will feed you, and clothe you, and give you
money." (D&C 84)

In the early LDS Church, the members did provide for those full-time preachers
who were in need, but only if they were in need, on an individual basis, and only
then by the freewill unpredictable donations of the members who were willing to
provide food, drink, and lodging. Joseph entertained the idea of adopting fixed
compensation and in May 1838 it was authorized. 5 months later the members
were in such an uproar that the request was finally dropped (Joseph Smith Papers,
Minute Book 2). However, it was resurrected only 7 months after Joseph died,
when the Twelve jointly voted to exempt themselves from tithing and at the same
time establish fixed compensation (Trustee-in-Trust tithing and Donation Record
1844-1851 pp. 220-222). D. Michael Quinns The Mormon Hierarchy: Wealth and
Corporate Power, explains and sources much of this history.
Alma was commanded of the Lord to make sure no priest went without
laboring for their own support:

And he also commanded them that the priests whom he had ordained
should labor with their own hands for their support. And there was one
day in every week that was set apart that they should gather themselves
together to teach the people, and to worship the Lord their God, and also,
as often as it was in their power, to assemble themselves together. And the
priests were not to depend upon the people for their support; but for their
labor they were to receive the grace of God, that they might wax strong in

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 the Spirit, having the knowledge of God, that they might teach with power
and authority from God (Mosiah 18:24-26).

King Benjamin himself was a full time prophet-king and never levied taxes,
even laboring with his own hands for his own support, as his son Mosiah also:

I say unto you that as I have been suffered to spend my days in your
service, even up to this time, and have not sought gold nor silver nor any
manner of riches of you; And even I, myself, have labored with mine own
hands that I might serve you, and that ye should not be laden with taxes,
and that there should nothing come upon you which was grievous to be
borneand of all these things which I have spoken, ye yourselves are
witnesses this day (Mosiah 2:12, 14).

And king Mosiah did cause his people that they should till the earth. And he
also, himself, did till the earth, that thereby he might not become
burdensome to his people, that he might do according to that which his
father had done in all things (Mosiah 6:7).

Being the example, Mosiah made a solemn decree throughout all the land:

That they should let no pride nor haughtiness disturb their peace; that
every man should esteem his neighbor as himself, laboring with their own
hands for their support. Yea, and all their priests and teachers should labor
with their own hand for their support, in all cases save it were in sickness,
or in much want; (Mosiah 27:4).

Every man means every man, all laboring for their own support. Nobody
receives an allowance, and nobody gets gain from preaching. The work of the Lord
always requires sacrifice. How are preachers supposed to fulfill the scriptural
mandate to carry neither purse or scrip (money or food) if they have an allowance to
take care of these things for them. Where is the faith to be provided for? Even
Apostles and Seventies are simply travelling missionaries, so they are not exempt
from the scriptural pattern.

And my vineyard has become corrupted every whit; and there is none which
doeth good save it be a few; and they err in many instances because of
priestcrafts, all having corrupt minds. (D&C 33:4)

38. The Brethren today have shown a tendency to excommunicate members

for erring in doctrine, just as the Brethren did over a century ago.
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 For example, in 1892 Bishop Edward Bunker publically disagreed with the
Adam-God doctrine and was called up for trial for excommunication for heresy, yet
he convinced President Wilford Woodruff and others of the two councils involved
that the doctrine was unscriptural enough that they did not discipline him. He thus
avoided excommunication, though he was being called up for erring in doctrine and
teaching it. His argument has since become the doctrine of the church, though at
the time it was heresy.
Joseph Smith gave an illustration of how important it is not to stop people from
believing or even preaching that which is helpful and up-building information from the
scriptures, even if it was wrong!

Elder Pelatiah Brown, one of the wisest old heads we have among us, and
whom I now see before me, has been preaching concerning the beast which
was full of eyes before and behind; and for this he was hauled up for trial
before the High Council. I did not like the old man being called up for
erring in doctrine. It looks too much like the Methodist, and not like the
Latter-day Saints. Methodists have creeds which a man must believe or be
asked out of their church. I want the liberty of thinking and believing as I
please. It feels so good not to be trammelled. It does not prove that a man
is not a good man because he errs in doctrine.

The High Council undertook to censure and correct Elder Brown, because
of his teachings in relation to the beasts. Whether they actually corrected
him or not, I am a little doubtful, but don't care. Father Brown came to me
to know what he should do about it. The subject particularly referred to was
the four beasts and four-and-twenty elders mentioned in Rev. 5:8--"And
when he had taken the book, the four beasts and four-and-twenty elders fell
down before the Lamb having every one of them harps, and golden vials
full of odors, which are the prayers of saints."

Father Brown has been to work and confounded all Christendom by

making out that the four beasts represented the different kingdoms of God
on the earth. The wise men of the day could not do anything with him, and
why should we find fault? Anything to whip sectarianism, to put down
priestcraft, and bring the human family to a knowledge of the truth. A club
is better than no weapon for a poor man to fight with.

Father Brown did whip sectarianism, and so far so good; but I could not
help laughing at the idea of God making use of the figure of a beast to
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 represent His kingdom on the earth, consisting of men. when He could as
well have used a far more noble and consistent figure (HC 5:340-341).

And Hugh Nibley gave us his wise opinion on the matter after his extensive
experience in trying to help members understand the true Gospel:

Many have noted the strong tendency of Latter Day Saints to avoid making
waves. They seem strangely touchy on controversial issues. This begets and
extreme lack of candor among the saints, which in turn is supported by a
new doctrine according to which we have a prophet at our head who
relieves us of all responsibility for seeking knowledge beyond certain point,
making decision or taking actions on our own. From this it follows that one
must never question a manual or lesson book, even though it may swarm
with errors and evasions. (Hugh Nibley, "Endowment History" June 1986,
Unpublished manuscript p. 74-75).

39. The Brethren declare that Homosexual feelings are now only considered
a sin if acted upon.

The Church distinguishes between same-sex attraction and homosexual

behavior. People who experience same-sex attraction or identify as gay,
lesbian, or bisexual can make and keep covenants with God and fully and
worthily participate in the Church. Identifying as gay, lesbian, or bisexual or
experiencing same-sex attraction is not a sin and does not prohibit one
from participating in the Church, holding callings, or attending the temple
(LDS.org Topics same-sex attraction). There are active, temple
recommendholding Church members who comply with the law of chastity
and identify themselves as gay, lesbian, or bisexual. There are active Church
members who experience same-sex attraction and never choose to identify
themselves using a label (www.MormonAndGay.LDS.org).

Yet we are told that the law of chastity requires no sexual relations before
marriage and complete fidelity after marriage. Christ taught:

Ye have heard that it was said by them of old time, Thou shalt not commit
adultery: But I say unto you, That whosoever looketh on a woman to lust
after her hath committed adultery with her already in his heart (Matt 5:27-
28).

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 Thou shalt love thy wife with all thy heart, and shalt cleave unto her and
none else. And he that looketh upon a woman to lust after her shall deny
the faith, and shall not have the Spirit; and if he repents not he shall be cast
out (D&C 42:22-23).

Lust in this Greek usage includes setting the heart upon, longing for, coveting,
or desiring (see G1937 of Strongs Concordance). Admitting attraction is
admitting a desire that does not conform with the Lords higher law of chastity,
whether acted upon or not. The churchs teaching that one can fully and worthily
participate in Gods church and fulfill the law of chastity while admitting and
identifying with a same-sex attraction is like saying that Christs Sermon on the
Mount teaching equates to nothing more than an ideal He didnt actually expect us
to live. However, He clarified regarding this very sermon, that:

Except ye shall keep my commandments, which I have commanded you at

this time, ye shall in no case enter into the kingdom of heaven (3 Ne 12:20).

We are not considered worthy to enter the kingdom of heaven when we have
lust after extra-marital relations between a man and woman. All desires and
passions must be kept within the bounds the Lord has set if we want to enjoy the
glory of the celestial kingdom. The more we associate ourselves, as a Church, with
the popular opinions of the world in the name of tolerance, love, and ecumenism,
the more we reduce ourselves to nothing more than a worldly institution unworthy
of Gods name.

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PART 3: SUMMARY

To repress these very sharp arguments of the laity by force alone,

and not to resolve them by giving reasons, is to expose the church
and the pope to the ridicule of their enemies and to make Christians
unhappy. (Martin Luthers 95 Theses; #90. Oct 31 1517).

From the foregoing items it should be clear we have strayed from prior
revelation, without new revelation to give us much-needed direction. I am
persuaded by the scriptures that our condition fits the historical pattern, and
inspired prophecies. The fault lay upon each of us as members professing to follow
the gospel.
Its worth considering from a birds eye view the scriptural pattern by which our
unchanging God operates. After generations of darkness a prophet is sent, a
symbol of restoration, to reclaim Gods people. The prophet offers a renewed
covenant through which the people can repent. The chosen people are given
promises if faithful, and sometimes fail to abide the conditions of the covenant.
Generally as many as three and four generations pass before a new covenant is
offered once again (Mosiah 13:13; D&C 98:46; 103:26; 124:50; Helaman 13:10;
Numbers 14:18).
This pattern was followed by Joseph restoring lost truths and offering a
covenant to the people. Disaffected Latter-Day Saints killed him, while slothful
Saints failed to build the temple. God established the covenant and promised it
would be taken from them unto the third and fourth generations if they failed,
which we very clearly did (D&C 124:28-52). The revelation given in D&C 124 is
paramount. It outlines very clearly our failure and fall into condemnation, rejection,
and a curse. We lost the higher priesthood (D&C 124:28) and were told we would
be removed from our place and rejected as a Church with our dead. This has all
come to pass. It has been three and four generations since that loss. LDS
apologists go to great lengths to skirt this issue and prove that we somehow did
dedicate the temple and it was accepted by the Lord. But scripture cannot be
ignored. Patterns hold: Now, the purpose in himself in the winding up scene of
the last dispensation is that all things pertaining to that dispensation would be
conducted precisely in accordance with the preceding dispensations (WOJS p. 39).
In the Book of Mormon we find this generational pattern with King Benjamin
offering salvation as an authorized messenger after hundreds of years of
contentions. The contentions and apostasy had come to the point just a few years
earlier which Abinadom recognized by stating I know of no revelation save that
which has been written, neither prophecy; (Omni 1:11). Sounds somewhat like
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President Hinckley when he was interviewed saying: Now we dont need a lot of
continuing revelation. We have a great, basic reservoir of revelation (Interview with
David Ransom November 1997). Abinadom admitted this after about the same
distance in time from Nephi as we find ourselves from Joseph Smith. 4 generations
passed before King Benjamin came offering a renewed/higher covenant. Ancient
father Abraham likewise fit this pattern as the sole authorized representative
through whom God offered a covenant after 4 generations of apostasy. God is
once again, and for the last time, offering salvation through an authorized servant
renewing a covenant.
When we zoom out even further we remember Nephis explanation that The
first shall be last, and the last shall be first (1 Nephi 13:42). He explained this
meant the gospel would first go the Jews (Israel). They would fall into darkness and
the gospel would be taken to the gentiles who are last among the two groups of
people to receive the gospel. They too would fall into darkness because of many
plain and precious truths taken away. But the Lord would have mercy on them and
they would again be recipients of the gospel in the latter-days (they become first).
They fall into darkness again and for the last time and to the last people in the last
days the Israelites regain stewardship of the gospel (Matt 21:51-56 JST). Remember
we LDS fall into the gentiles category. If we are prophesied to lose stewardship of
the gospel, could it be for the same reasons the Jews lost it? Do we have the
ordinances, rites, temples, and structure given us by a prophet, yet abandon our
obligation to come into Gods presence, and therefore be unable to recognize a true
messenger or the Lord Himself when He comes among us? Just as the Jews had the
kingdom wrested from them by the hand of an outcast and outsider, John the
Baptist, will the gentiles lose it the same way? Will there be a loss of authority by
rejection of an Abinadi or a Samuel the Lamanite?
Like Moses who attempted to bring the chosen people into Gods presence and
was rejected, leaving them a temple, Joseph likewise attempted and was rejected by
the chosen people, leaving them a temple. Because of the chosen people stumbling
in both cases the Lord left the people with sacred space, clothing, and rituals by way
of a temple, only for the worthy and chosen few; and this to remind them of their
objective to come into Gods presence. Like Moses people, in Gods mercy we
have been left with something to teach us about His real nature in temple
symbolism. Coming into Gods presence should be our objective. Rather than
taking pride in our ordinances, we should view ourselves in our lost and fallen state.
Like King Benjamin, let us focus on changing our hearts, rather than boast in our
list of received ordinances. Rebuild faith through repentance. Once the inward part
has been cleansed there will be time to worry about the outward part. Like King

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Benjamins people, we should see the vast difference between ourselves and saved
people.
If all Ive written here is false, and we are not under condemnation and in
apostasy; if we are not going to lose the stewardship of the gospel to another
people, then you have nothing to worry about. But if the scriptures are true, and
modern revelation through Joseph Smith is true for the dispensation he brought
forth, then what Ive said is true and we all have serious need to reconsider what we
are doing to obtain salvation and preach it to others in preparation for Zion.
Ive been accused of becoming a law unto myself because I do not conform to
the current church teachings. Firstly, the scripture that references that teaching is
being taken out of context (D&C 88:35); Secondly, if scriptures, Christs words, and
the Seer Restorer of this dispensation are not the law by which to live and measure
truth that has come since them, then I guess there is altogether no reliable law and
all men are to become a law unto themselves. Many respond, Well the official
handbook of instructions says such and such. I dont care much anymore what
that handbook says because it is a blatant transfiguration of the word of God.
Ive had two zealous family members prophesy against me, one with hand to
the square in the name of Jesus Christ, because of these beliefs; telling me I will
leave the church, my wife and children will leave me, I will come crawling back to
the church in 20 years, my kids will be fatherless, and this path will lead me to hell.
Yet these men are unwilling to examine their own beliefs to align them with Christs
words. If am deceived, Im deceived with a sincere heart. I have taken the Holy
Ghost as my guide and will no longer trust in the arm of the flesh. The Lord told us
through Joseph Smith in the preface to the Doctrine and Covenants that eventually
we would all get to the point that:

man should not counsel his fellow man, neither trust in the arm of the
flesh--- but that every man might speak in the name of God the Lord, even
the Savior of the world; that faith also might increase in the earth; that mine
everlasting covenant might be established; that the fulness of my gospel
might be proclaimed by the weak and simple unto the ends of the world
(D&C 1:19-23).

I have several of you very close and loving family members who pray for my
family and weep over us that we will come back to full fellowship with the church. I
love and appreciate all who care for my family. I appreciate the prayers and tears. I
dont find it ironic that I do the same, pray and weep, for all of you that your hearts
may be soft; that you will be teachable and open to what the scriptures prophesied
regarding our day, for the prophecies and the promises which are in [the scriptures]
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shall all be fulfilled (D&C 1:37). Its a nice idea that we will all enjoy the same
afterlife because we are church members, but Christ said of families:

Think not that I am come to send peace on earth: I came not to send peace,
but a sword. For I am come to set a man at variance against his father, and
the daughter against her mother, and the daughter in law against her mother
in law. And a mans foes shall be they of his own household. He that
loveth father or mother more than me is not worthy of me: and he that
loveth son or daughter more than me is not worthy of me. And he that
taketh not his cross, and followeth after me, is not worthy of me. He that
findeth his life shall lose it: and he that loseth his life for my sake shall find
it. (Matthew 10:34-39)

I guess we are at variance. It breaks my heart that every discussion I try to

have about these things is twisted into a rebellion against leaders, and further turned
into a discussion about money because I dont pay my tithing to the church, but
rather to the poor as the Lord instructed me. Such discussions leave me in awe and
further solidify in my mind the existence of the damning attitude that somehow we
can rely on leaders and/or money to save us.
What of my temple covenants? What of the future of my children? I believe
that through faith we can all receive that which the Father has in store for us. I
cherish the ordinances Ive received and covenants Ive made. I strive to live them
and still believe the Holy Spirit of Promise can validate my efforts if I am faithful.
My children will receive the needed ordinances through me as my obligation is to
teach them all these things.
How do I know Im not deceived? To be honest Im quite sure I am deceived
on a great many beliefs I hold. Therein lies my condemnation and it is the reason I
have not received more angels, visitations from the Lord, and further instruction
than I have at this point in my life. However, what I have demonstrated in this
letter and what I currently believe is founded in scripture, ancient and modern. I
cant repeat it enough. They are the standard. When angels come, they often quote
scripture to us (cf. JS-History 1:33-41). When the Holy Ghost speaks, it often
speaks words already contained in scripture. When Christ teaches, often He
redirects our focus back to scripture (3 Nephi 22:1). Understanding them and our
standing before God requires sacrifice (D&C 97:8). We cannot please God without
sacrifice and the scriptures have laid out that sacrifice (3 Nephi 9:20). We each must
take the step, for a religion that does not require the sacrifice of all things never has
the power sufficient to produce faith unto life and salvation (LOF 6:7).

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 I will not cower to say Let us agree to disagree on these statements of belief.
These things are not my opinion or point of view, they are Gods point of view, and
you and I will be held accountable to them. His words are the standard by which
we are judged.
If this all feels very negative and you get a sick feeling reading it, consider that
such is often the reaction to truth when it cuts to the heart of the guilty. Negative
feelings do not determine whether the preaching is true or false. Revelation must
come via the Holy Ghost, who is a revelator and a teacher. The first comforter has
no other effect than pure intelligence (TPJS p. 149) which means it informs,
inspires, and instructs. It does not thrill or require emotional displays as does
Hollywood for No man can receive the Holy Ghost without receiving revelations.
The Holy Ghost is a revelator (TPJS p. 328). We may react with emotion, and
become excited, but that is not the Holy Ghost. If we receive the Holy Ghost we
will learn the ways of God. As Joseph Smith stated when we receive any new
teaching:

Is there any intelligence communicated? Are the curtains of heaven

withdrawn, or the purposes of God developed? Have they seen and
conversed with an angelor have the glories of futurity burst upon their
view? [] Who can drag into daylight and develop the hidden mysteries
of the false spirits that so frequently are made manifest among the Latter-
Day Saints? [] Unless some person or persons have communication, or
revelation from God, unfolding to them the operation of the spirit, they
must eternally remain ignorant of these principles (TPJS pp. 204-205).

If there is a consistent experience produced by an encounter with God while

filled with the Holy Spirit, it would be dread or fear. Comparing our fallen
nature to the purity of God causes shame. The language used by those who
experience this include these accounts: racked with a consciousness of your
guiltMormon 9:3-5; Woe is me, I am undoneIsa. 6:5; a great
quakingthey fled to hideDaniel 10:7; an horror of great darknessGenesis
15:12. The Holy Ghost has a role to convict us of our errors, and therefore can give
us a negative, or sick, or bad feeling about our situation. Disappointment, pain, and
discomfort are emotions we feel that often accompany the Holy Ghost (Alma
36:14-17). It is a fearful thing to come into contact with the Living God (Heb
10:31; Ether 3:7-8).
Josephs dream (his last vision) the night before his death may be a foretelling of
the dilapidated Church in the future, of which Joseph would want no part:

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Joseph related the following dream which he had last night: I was
back in Kirtland, Ohio, and thought I would take a walk out by
myself, and view my old farm, which I found grown up with weeds
and brambles, and altogether bearing evidence of neglect and want
of culture. I went into the barn, which I found without floor or
doors, with the weather-boarding off, and was altogether in
keeping with the farm. While I viewed the desolation around me,
and was contemplating how it might be recovered from the curse
upon it, there came rushing into the barn a company of furious
men, who commenced to pick a quarrel with me.

The leader of the party ordered me to leave the barn and farm,
stating it was none of mine, and that I must give up all hope of
ever possessing it. I told him the farm was given me by the
Church, and although I had not had any use of it for some time
back, still I had not sold it, and according to righteous principles it
belonged to me or the Church.

He then grew furious and began to rail upon me, and threaten me,
and said it never did belong to me nor to the Church. I then told
him that I did not think it worth contending about, that I had no
desire to live upon it in its present state, and if he thought he had a
better right I would not quarrel with him about it but leave; but my
assurance that I would not trouble him at present did not seem to
satisfy him, as he seemed determined to quarrel with me, and
threatened me with the destruction of my body.

While he was thus engaged, pouring out his bitter words upon me,
a rabble rushed in and nearly filled the barn, drew out their knives,
and began to quarrel among themselves for the premises, and for a
moment forgot me, at which time I took the opportunity to walk
out of the barn about up to my ankles in mud.

When I was a little distance from the barn, I heard them

screeching and screaming in a very distressed manner, as it
appeared they had engaged in a general fight with their knives.
While they were thus engaged, the dream of vision ended. (JS-
Papers; History, 18381856, volume F-1 [1 May 18448 August
1844])

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 If Josephs farm is the Church, then it has become overgrown with weeds
and dominated by furious men. From the outside looking in, to some it is more
apparent as they take the perspective of a casual observer:

It has become somewhat of a commonplace to observe that modern

Mormonism tends to reduce itself to another Protestant sect, another
Christian heresy, while the religion of Joseph Smith, Brigham Young, Parley
and Orson Pratt and other leading early Mormons was a far more radical
swerve away from Protestant tradition. (The Annual David P. Gardner
Lecture, Kingsbury Hall, University of Utah, Nov 15, 1990)

Orson Pratt spoke at length of a reformation needed so the principles of Zion

could exist again among the people. These other early leaders knew the scriptural
prophecies concerning the falling away of the Church and some few repenting to
build Zion. They spoke of their beliefs openly:

There must be a reformation, there will be a reformation among this

people, for God will not cast off this kingdom and this people, but he will
plead with the strong ones of Zion, he will plead with this people, he will
plead with those in high places, he will plead with the Priesthood of this
Church, until Zion shall become clean before him. I do not know but that it
would be an utter impossibility to commence and carry out some principles
pertaining to Zion right in the midst of this people. They have strayed so
far that to get a people who would conform to heavenly laws it may be
needful to lead some from the midst of this people and commence anew
somewhere in the regions round about in these mountains. (JD 15:360-
361).

"Many of this people are perhaps preparing themselves, by following after

the world in its mad race for wealth and pleasure, to go down with Babylon
when she crumbles and falls; but I know there is a people, in the heart's
core of this people that will arise in their majesty in a day that is near at
hand, and push spiritual things to the front; a people who stand up for
God, fearing not man nor what man can do, but believing as the prophet
Joseph says, that all things we suffer for our best good, and God will stand
by us forever and ever." (Orson F. Whitney Des. News, Aug. 11, 1889).

"Many will doubtless make shipwreck of their faith and will be led away by
allurements of sin into and by forbidding paths; yet the kingdom will not be
taken from this people and given to another, but a people will come forth
91
 from among us, who will be zealous of good works, willing to do the
bidding of the Lord, who will be taught in His ways, and who will walk in
His paths." (Daniel H. Wells, Des. News, Nov 6, 1875).

"But the day will come when the Lord will choose a people out of this
people, upon whom he will bestow his choicest blessings." (Heber C.
Kimball JD 11:145).

"Many of this people have broken their covenants... But you cannot do
that, for God will cut you off and raise up another people that will carry out
his purposes in righteousness unless you walk up to the line in your duty."
(Heber C. Kimball JD 4:108).

"And if we as a people do not hold ourselves on the altar ready to be used

with our means and all that God has bestowed upon us, according to the
Master's bidding, for the upbuilding of His kingdom upon the earth, He
will pass on and get somebody else; because He will get a people that will
do it. I do not mean to say that He will pass on and leave this people; No,
there will come up from the midst of this peoples that people that has been
talked so much about." (Daniel H. Wells, Des. New, Dec 9, 1882)

"Before the great day of the Lord shall come, and the day of righteousness
and peace dawn upon this fair creation two potent cleansing processes shall
be in active operation. The first of these is a preparation of choice people,
purified by an application to their lives, as individuals and a community, of
the principles of the gospel of peace. Such a body will evolve from those
called Latter-day Saints, who as a Church possess the fullness of power of
the pure plan of salvation. Out of this community at present in the merely
incipient stages of development and from the remnant of the whole house
of Israel, will emanate the nucleus or foundation from which will spring the
righteous millennial population of our globe." (George Q. Cannon, Mill.
Star 42:585)

Hyrum Smiths grandson, who became president of the Church, lamented our
stray from the foundation Joseph laid:

"It is a very apparent fact that we have traveled far and wide in the past 20
years. What the future will bring I don't know. But if we drift as far from
the fundamental things in the next 20 years, what will be left of the
foundation laid by the Prophet Joseph Smith? It is easy for one who
92
 observes to see how the apostasy came about in the primitive church of
Jesus Christ. Are we not traveling the same road?" (Joseph Fielding Smith,
The Life of Joseph Fielding Smith, pg 212. Joseph Fielding Smith Journal,
28 December 1938).

Boyd K. Packer more recently also lamented with fear for our future because of
the very comfortable condition in which we find ourselves. The Spirit of the Lord
will not always strive with man:

"In recent years I have felt, and I think I am not alone, that we are losing
the ability to correct the course of the Church. You cannot appreciate how
deeply I feel about the importance of this present opportunity unless you
know the regard, the reverence, I have for the Book of Mormon and how
seriously I have taken the warnings of the prophets, particularly Alma and
Helaman. Both Alma and Helaman told the church in their day. They
warned about fast growth, the desire to be accepted by the world, to be
popular, and particularly theywarned about prosperity. Each time those
conditions existed in combination, the church has drifted off course. All of
those conditions are present in the Church today. Helaman repeatedly
warned, I think four times he used these words, that the fatal drift of the
Church could occur in the space of not many years. In one instance it took
only six years."(Boyd K. Packer Regional Representatives Seminar, March
30, 1990; emphasis added).

Since the time Packer made this comment 27 years ago, we have changed even
more of the temple ordinances, solidified false doctrines in the Church, and
promoted even more deeply a trust in our leaders rather than on God. From this
paper, it should be clear we have fallen institutionally and individually into apostasy.
Joseph explained the Lords pattern when this happens, which you are all familiar
with:

"It is in the order of heavenly things that God should always send a new
dispensation into the world when men have apostatized from the truth and
lost the priesthood, but when men come out and build upon other men's
foundations, they do it on their own responsibility, without authority from
God; and when the floods come and the winds blow, their foundations will
be found to be sand, and their whole fabric will crumble to dust." (TPJS p.
375; see also WOJS pp. 381-382).

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 This new dispensation is upon us, with as small a beginning as in Josephs day.
If the Lord is against the Shepherds, the seers are blinded, the people are asleep, and
the Church is under condemnation for not fulfilling its obligation to establish Zion,
then wheres the hope?

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PART 4: CONCLUSION - WHERE TO FROM HERE?

[If you skipped to this section without reading the foregoing material, you can get a
good scriptural snapshot of how we gentile LDS were prophesied to apostatize
from the gospel in these latter days by reading the following scriptures: Latter-Day
Apostasy: Isaiah 1; Jeremiah 23; Ezekiel 33-34; Amos 8-9; D&C 112 (see also Ezek
9:6); 3 Nephi 16-21; 2 Nephi 26-30; D&C 124; Matt 21 (JST); Mormon 8 (see also 1
Nephi 22:23); JS-Last Vision; D&C 101:43-62; D&C 64:35-40; D&C 84:52-57;
Helaman 12:1-5; Ronald Poelman (1986 General Conference talk and subsequent
correlation department edits); D&C 43:9-10, 51:2, 63:63; D&C 85:7-11; Isaiah 24:5
(see also D&C 1:15); TPJS p. 168 ordinances; TOPJS p. 308; D&C 5:5-7, 21:4-6;
D&C 21:4-6; D&C 28:2; D&C 41:12; D&C 90:2-5. We LDS are the apostate
gentiles: Book of Mormon Title Page; D&C 109:60; JST Matt 21; 1 Nephi 15:13-
14; 2 Nephi 29:3]

Please note that Alma makes it clear that Korihor was anti-Christ because he
began to preach unto the people against the prophecies which had been spoken by
the prophets, concerning the coming of Christ (Alma 30:6). In the case at hand,
there are many, even some church leaders as has been seen here, speaking against
the prophecies surrounding the coming of Christ, this time referring to His second
coming. Such individuals are anti-Christ.
I said earlier that this letter should be faith-promoting. And it is. It was
prophesied that the LDS Church would not endure as an organization/institution
into the Millennium. The Lord explained from beginning to end what we should
expect. This should be clear from the foregoing scriptures. Our faith is promoted
because we learn Heavenly Fathers will for us as a Church, and thus shift our focus
from faith in the arm of the flesh to faith in the power of God to carry out what has
been prophesied. If I tried to include in this paper all the scriptural teachings,
examples, and helps about how to come to Christ and be saved it would be
hundreds of pages longer. That endeavor should now be your focus. It is sufficient
to say go read the scriptures. This paper was simply written to review my history,
my beliefs regarding the current state of the LDS Church of which I am a member,
and scriptural justifications for them.
Many will likely say I have apostatized from the Church. However, I have not
apostatized from God. Besides, apostasy (defection) from a Church that is in
apostasy is probably a good thing. Many members say Zion is either already here, as
if we enjoy it, like Elder Uchtdorf in July 2015 entitled his talk All is Well! in
blatant disregard for 2 Nephi 28:25. We are not hundreds of years away from
creating Zion through continued successive progressive attempts in our Church.
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Members have the attitude that, it will happen when it happens, and I should just
continue as I am. Thats enduring to the end, after all, isnt it?
Mormon tells us quite clearly in 3 Nephi 29 that the Fathers covenant for the
last days is already beginning to be fulfilled and ye need not say that the Lord
delays his coming. When He sets His hand to fulfill His covenant for this second
time, as He has now begun, it will indeed be the last time (Jacob 6:2). Joseph Smith
clarified Matthew 24 speaking at length about the Second Coming. When the signs
come, Zion is about to be brought forth, and Christ comes in glory, it will happen in
a single generation rather than over many generations or hundreds of years (JS-
Matthew 1:34-37). Such is always the pattern in establishing Zion: Enochs,
Melchizedeks, and the Nephites. The elect will see it and cannot be deceived (D&C
29:7-8; 33:6; 35:20-21; JS-Matthew 1:22, 37). It is the evil servant that claims My
Lord delayeth his coming (JS-Matthew1:51-55). Such a saying is condemned for it
fosters a hypocritical and unwary attitude which the Lord punishes.

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PART 5: A PRESERVED RESTORATION

"We ought to obey God rather than men." -the Apostle Peter, Acts 5:29

The Doctrine Christ laid out in 2 Nephi 31 says that we must receive the
baptism of fire to enter the path towards Him. Without that, we are not even on
the path. Those who have studied and sought for this experience know firsthand its
power and sanctifying effects. Examples of such are replete throughout scripture.
Lacey and I have both received this wonderful gift from Jesus Christ and did not
realize what we had been missing our whole LDS lives. It came after accepting a
willingness to give all for the Lord and show it through our diligence in learning of
His ways. It brought us a joy that cannot be described properly to those who have
not received it. Since that point, Christ taught us step by step of His desire that we
come into His presence and learn from Him.
Joseph Smith said, No one can truly say he knows God until he has handled
something (WOJS p. 120). On leapday of February 2016, the time came that I had
an experience similar to that of the Nephites at the temple Bountiful, wherein they
knew the Lord for they had touched, witnessed, and knew of a certainty the
veracity of a living Savior. I have seen His face and I have embraced Him. He lives!
I bear record of that. There is still much to learn and understand. Indeed I believe
this experience is pretty far down Jacobs ladder in our path to becoming like the
Savior. However, nobody can take this experience from me. It was prophesied by
someone else to happen to me, it happened when I did not expect it, when I was
fully conscious and awake, and was powerful beyond description. You, too, can
have and should seek with all your heart this experience. Joseph taught that all
could have it, and we have swept him under the rug. A new course of action has
been required of me by the Lord in helping bring about Zion in some small way, if
perhaps Im privileged to do so.
Of myself, I have taken some steps to indicate to God and man my belief in this
course of action:
Yes I have been rebaptized, more than once. Not into a different Church or
institution, but as a recommitment to God and demonstration of faith in hopes of
receiving a greater portion of the Spirit. The first rebaptism in 2013 used the wrong
wording. But the second was July 15th 2015 at which time I received the baptism of
fire with its associated gifts, promises, and associations. My wife has also joined me
on this journey, been rebaptized, and obtained her baptism of fire. No she is not
the one who baptized me as some have said. This is our attempt at fulfilling the
Book of Mormon patterned regulations for re-establishing a Church that has
strayed. Thousands of others have already heeded this call from the Lord.
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 Yes we regularly partake of sacrament, using wine, in our own home. I am an
Elder, which office the scriptures authorize to administer bread and wine (D&C
20:38-59). I have a right to fulfill the commandment given in scripture to partake of
the bread and wine, and administer to others (Matt 28:19). A Bishop or other leader
is not needed to authorize an Elder or Priest to perform the Sacrament; in part
because it has already been revealed that the Bishops duties are limited to
administer in temporal affairs (D&C 107:68-75)
Yes I exercise limited priesthood, striving to pray for the Spirit beforehand,
outside the confines of the LDS Church because the Lord authorized me to do so
by His own voice on the morning of September 11, 2014:

[] I subsequently prayed for priesthood authority, and after pouring out

my soul and crying to God He visited me with His presence, though it was
only felt in front of me as I bowed to Him and wept. Christ told me I give
you priesthood power. I asked which priesthood, and he said the
Melchizedek priesthood. I asked how I could receive it without the laying
on of hands, and he said I can ordain to this priesthood by mine own
voice, as you know through scripture. I asked if this was really the Lords
voice, or just my own. He said Of course it is my voice. I asked why it
was so hard to tell and He said, You are required to act in faith. I asked
again what I can do with this priesthood and he said, preach, baptize,
ordain, administer sacrament. I said I was scared to preach and He said,
Do away with your fear or the devil will lay hold on you. So I pled for
courage. When I opened my eyes I was filled with fear. I raised my hand
to the square and cast out Satan. I was then filled with comfort. (Personal
Journal Entry September 11, 2014)

Yes we regularly attend meetings in mine and others homes to discuss all these
wonderful truths taught in the scriptures we have accepted into our standard works.
We speak with friends, family, and strangers about our beliefs. Because we have a
mandate to preach the doctrine and to warn those who have not been warned, yet at
the same time have been barred from temple attendance and home teaching and all
other callings in Church due to our beliefs, we are thus left to fulfill the mandate
outside of a formal Church setting. We plan to continue to participate in these
kinds of discussions and meetings according to the Moroni 6:9 pattern.

Yes we pay our tithing directly to the poor, as instructed by the Lord.

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 God does not have it in His heart to abandon the restoration that you love, but
to preserve it. Those reading this should be aware of and familiar with the current
events surrounding Denver Snuffer; an excommunicated, divorced, lawyer from
Sandy, Utah who has for the last 11 years preached that all should seek what Joseph
taught: a personal relationship with Jesus Christ our Savior. This teaching came
initially from Denvers book, The Second Comforter: Conversing with the Lord through the
Veil, in which he testified: "Christ lives and comforts His followers today, just as He
promised and did anciently. He is the Second Comforter. I know He lives, for I
have seen him. He has ministered to me." (p. 405). He subsequently authored
many books with an effort to help us LDS focus on the Book of Mormon and
remove our condemnation. Some have awakened to their awful situation through
Denvers words couched in scripture ancient and modern. When these books came
out it began a separation of sorts between those who wanted that special
relationship with Christ, and those who felt such a relationship was overzealous and
overstepping the teachings of the Brethren in Salt Lake City.
Another division came later when many of those beginning to wake up through
reading Denvers writings stopped listening to Denver when he got
excommunicated in 2012 and began his year-long lecture series later published in
2015 under the title, Preserving the Restoration. After all, who wants to hear Truth
from an outcast? Many more stopped listening to Denver when he gave his 10th
lecture in the series, claiming the church had lost its claim to priesthood, and all
should receive and act on the renewed commandment to be baptized. Some at this
juncture believed Denver was attempting to organize a Church, and thus left the
pursuit of paying attention to such a man. For who wants to follow a man who
seems to just be building up another Church offshoot?
Over the course of those many years the Truth cut its own path leaving none to
spare, as it is inclined to do. Many could not handle the fire of being told they may
be wrong in their faith and they should learn to learn from God and not man. But
there were also thousands who accepted the renewed command from the Lord and
submitted themselves to rebaptism. Those who acted on this exhortation from
Denver learned that the list of names of those baptized would be kept in the to-be-
built temple in Zion in a future day. Baptisms occurred and names were recorded.
According to Denver, a new dispensation has begun.
In the three years that have followed, small autonomous fellowships of believers
in the restoration have gathered regularly to pray, discuss scripture, perform
authorized ordinances, and remove the poor from among them; all in an attempt to
prepare for Zion. Some fellowships have felt growing faith, others a dwindling
unity. Contention, strife, covetousness, and ambitions still abound; the gentile LDS

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still have a long way to go. Some few fellowships are still intact waiting upon the
Lord for instructions, and learning to remove the poor from among them via tithe
collection and distribution.
There have been two Doctrine of Christ general conference meetings since
fellowships began to organize. Thousands have attended. In a recent conference,
held in St. George Utah in March 2017, Denver shared what he believed to be the
mind and will of the Lord concerning the beginnings of Zion. He shared the Lords
will and plan to number the repentant gentiles with the covenant people of this land
(remnant seed of Lehi) through acceptance of restored scriptures as a covenant to
the people.
A project organized by revelation independent from Denver had been underway
for more than a year to find the earliest, truest, most restored form of scripture
available, including the Bible, Book of Mormon, original Doctrine and Covenants and Pearl
of Great Price. The restored set of scriptures was also presented as containing some
of Denvers own revelations, as well as some few revelatory changes to The Book of
Mormon itself. Many of the other Book of Mormon changes are based largely on the
much appreciated work of BYUs Royal Skousen. The set is known as the
Restoration Edition of the scriptures. Denver stated that this new set of
scriptures, if approved by the Lord upon completion, would be a portion of what
would constitute the covenant and law upon which the people would hold a vote at
the next general conference to be held September 3rd 2017.
For those who voted yes on the scriptures as their covenant and law, Denver
explained they would receive this land as their inheritance together with the remnant
of Lehis seed to whom this land belongs by right. He taught that this covenant
follows the Lords consistent pattern in scripture, and is in line with how the Lord
desires this new dispensation to prepare itself for the Lords return. As Denver
explained it recently:

When the Lord determined to renew His work and allow another people
the opportunity to receive a covenant from Him, He spoke to me from
heaven and provided instruction. Faithful to those instructions, I have
labored for years to prepare the minds and hearts of any who wish to
receive what is offered by a kind and loving God.

The Book of Mormon is intended to be received as a covenant. The

covenant MUST first be delivered to, and accepted by the gentiles in order
for the gentiles to be numbered among the remnant of God's people. (3 Ne.
21:22) The gentiles must have a covenant, or they cannot assist in any way
to establish the New Jerusalem. It will be former gentiles who are called
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 "Ephraim" once restored, to whom all other tribes must come to receive
their part in the covenant. (D&C 133:30-34) This will happen once the
gentiles have been given the land as their land of promise, an inheritance
from God given only to covenant people. (3 Ne. 21:22) At present, the
gentiles have been condemned and rejected by the Lord. Therefore, some
few must repent and return.

As I have explained, there is no need to organize a formal church. We can

believe without compulsion, and regard one another as brother and sister,
father and mother, people of one heart, without a Pope or president.
Below is a quote from Preserving the Restoration based on a talk I gave
years ago:

If Mormonism is to achieve its prophesied success, that future must come

through a return to pure ideals. Holy people must practice the religion. To
practice within a hostile legal, cultural and social environment requires the
religion to assume a noncorporate form. It must become only a shared idea,
privately practiced. Ideas cannot be taxed, controlled, organized or
compromised by changing leadership. Ideas can stand apart from all
commerce and law. The only thing an idea requires for vitality is for
someone to give it a voice. Governments and business interests are
powerless to seize an idea and corrupt it. Ideas can be opposed, denounced
and argued, but ideas remain free from all control. All that is needed for an
idea to live is for it to be remembered.

We are obligated to repent and return. We may not have created the
problem, but we cannot expect God to accomplish the work He
commanded man to do. Others may have neglected it, but we cannot.
(Denver Snuffer, Things to Keep us Awake at Night, p. 25).

This effort, he explained, if anyone chooses to vote yes, would result

eventually, if we are faithful, in the effort to seek to recover the lost sheep remnant
of Israel, the gathering to a location chosen by the Lord, and a building of a House
for Him in preparation for his coming and as a place of refuge against the coming
day of destruction. The covenant will have been offered and the clock will start
ticking. He warned that for those who choose not to accept this covenant, peril
awaits them.
Much of this has now come to pass. Many have labored over the scripture
project, myself included, and entered into the covenant at the conference in Boise.

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The proceedings of the conference, along with the covenant details and what is now
expected can be watched on YouTube or read in PDF at
www.covenantofchristconference.com.
More information about this new movement and belief among the people can
be found in a succinct format at: www.preservingtherestoration.info. Denver
Snuffers writings, including years of blogging and PDFs of many of his essays and
lecture series, can be found at www.DenverSnuffer.com and
www.RestorationArchives.info. The restored scriptures can be found at
www.scriptures.info and should be completed and available by the end of 2017. For
those seeking fellowship and/or rebaptism: www.fellowshiplocator.info.
I co-authored a book that helps explain the importance of this historic moment,
and provides some cursory scriptural and modern revelatory support for this effort
now underway. Its entitled, A Sacred Moment in Time, Deciphering the Restoration
Scriptures and the New Covenant, and can be downloaded on Amazon or purchased
hard-copy at no profit to the authors. You can also email me for a free PDF.
Yes I believe Denver Snuffer is a true messenger, for the Lord told me so while
I was sitting in an endowment session at the Provo Temple. He has not claimed to
be a prophet and does not want accolades or titles or offices thrown upon him. He
has only claimed to be a teacher. I will let him speak for himself:

The only examples we have of Zion are the two I have by-passed. Those
two, Enoch and Melchizedek, did not follow the pattern of the others. They
did one thing that escapes most peoples notice. They took disorganized
people and assembled them into a unified body that was equal, of one heart
and one mind, without any poor among them. There is no mention
anywhere in scripture of a structure or hierarchy among either of these
people. It is clear these two were both ranked among historys most
towering spiritual figures. But they led two communities of equals. They
assumed no authority other than that of a teacher and preacher of
repentance.

When Enochs and Melchizedek's successes are considered, the pattern of

their dispensations stands in contrast to what all others did. Perhaps the
Lords organization of the Palestinian and Nephite churches was done
wittingly to prevent prematurely the third Zion foretold in the promises
given from the time of Adam. Meaning that the institution of a community
of equals who are possessing one heart and one mind was not the objective
Christ intended for those of His day. Hierarchy always imposes inequality.

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 If you want me to claim the right to mediate as judge I decline. I have
rebuffed two serious attempts to have myself sustained as a leader. I will
not regard myself as above my fellow man, nor will I assume I am any less
in need of repenting and returning to the Lord. Even if the Lord has
required some things of me, I do not claim that distinguishes me above any
others. I confine myself to teaching and trying to persuade others. I hope to
always allow them to govern themselves. I believe I have the same
obligation as any other man: preach, teach, persuade, use longsuffering and
love, exhibit pure knowledge and allow others to determine for themselves,
free of constraint, if what is offered is light and truth, or darkness and
error. (Denver Snuffer, Things to Keep us Awake at Night, p. 26).

Like Adam, I have been looking for messengers from the Father. Lacey and I
have taken upon ourselves this covenant offered through Denver Snuffer to us
from the Lord Himself. I know that God is in it, and is pleased at the beginnings of
the grafting in again of the natural fruit into the family of God (Jacob 5:52-68).
Some few will be successful in this effort, and I hope and pray to be one of them.
The law, the scripture, the covenant, the sign, must be accepted if the people are to
have another chance to participate in the building of the new House of the Lord so
He may have a place to dwell when He comes again. The pattern that was founded
in the beginning of this world continues, and will be fulfilled at the end of the world.
Regarding Denver Snuffer, I will say this: He is a true messenger whom I
believe is restoring pure scripture and ordinances that have become corrupted,
including renewed and correct practice of baptism and sacrament. He is among
other things a light to the gentile stewards of the gospel who have become
corrupted in their Churches because of pride, thereby fulfilling prophecy in rejecting
the fulness of the gospel. Denver has focused all his efforts on expounding on the
importance of the following items: The Doctrine of Jesus Christ, the Book of
Mormon, Joseph Smith as a patriarchal dispensation head and Seer in these last
days, and the Restoration of truths that have since Joseph become corrupted and/or
forgotten. To my knowledge he does not want to assume a leadership position, nor
has he taken any remuneration for his books or lectures, which he paid for himself
and from which he has donated to LDS missionary efforts. He is careful to not
practice priestcrafts.
Many if not most of the core teachings about connecting with Christ, the
Church in apostasy, and prophetic direction of the Church I discovered through
study and prayer before Denver came on the scene. Many of them I was exposed to
and learned from Denver. When he came, the second witness was powerful. I
believe he is performing a similar role to Abinadi, Samuel the Lamanite, and/or
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even John the Baptist. His cause and course have made him anathema to the LDS
Church, as it has the many thousands of us who believe what he is saying.
This is my exhortation to all of you who read this: Deny not the powers and
gifts of God. Believe in Christ. Repent of your sins. Humble yourselves to the
dust that He may teach you. Be rebaptized to witness that you are the elect of God,
of whom the Lord says, they will hear my voice, and shall see me, and shall not be
asleep, and shall abide the day of my coming; for they shall be purified even as I am
pure (D&C 35:21). Be teachable! Zion will be re-established for the last time with
or without mine or your involvement. Our puny hands cannot stop it.
Dont be afraid of Christs words, but faithful and of good cheer. You want to
be elect, do you not? You want to serve your fellow man and God, do you not?
You want to hold up your light, which light is Christ, and establish His
righteousness in these end times, do you not? You want to be redeemed,
resurrected with the righteous, and have eternal life, do you not?

Now I say unto you, if this be the desire of your hearts, what have you
against being baptized in the name of the Lord, as a witness before him that
ye have entered into a covenant with him, that ye will serve him and keep
his commandments, that he may pour out his Spirit more abundantly upon
you? (Mosiah 18:10)

Do ye not remember the things which the Lord hath said?If ye will not
harden your hearts, and ask me in faith, believing that ye shall receive, with
diligence in keeping my commandments, surely these things shall be made
known unto you. (1 Nephi 15:11)

Wherefore, now after I have spoken these words, if ye cannot understand

them it will be because ye ask not, neither do ye knock; wherefore, ye are
not brought into the light, but must perish in the dark. (2 Nephi 32:4)

We love you and pray that the Spirit may attend you in your pursuit of Jesus the
Christ.

THE END

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NOTES

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Contact the Authors at: NelsonWhiting@gmail.com , Amber.Lacey89@gmail.com

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