Perhaps my first impressionable scripture in recovery was one I connected with after about two years of sobriety: "For the evil spirit teacheth not a man to pray, but teacheth him that he must not pray" (2 Nephi 32: 8). I remember how powerful and persuasive that voice was, and sometimes still is.
My AA sponsor said it was a simple program--90 meetings in 90 days, and don't drink between meetings, then after 90 days if you don't like it, we'll refund your misery. For two weeks I tried a "half measure." I went to meetings every day, but I couldn't stay sober between the meetings. Some of them were eight hours apart.
On July 31, 1989 I went home after my third Monday Night Beginners Meeting. I felt dejected. Going to meetings without working the Twelve Steps wasn't working. The Third Step I avoided like the plague: "Made a decision to turn our will and our lives over to the care of God as we understood Him." I stood at the turning point the Big Book talks about. I was considering getting out of AA and merely poisoning myself faster. That was Plan B.
I finally got home, went to my room, closed the door, and thought about actually praying to God. I hadn't offered a serious prayer in thirteen years. As I tried to get down on my knees, the enemy showed up with his rhetoric. "You can't pray to God after all the horrible things you've done. It's over for you. Even God can't help you now. Jesus won't understand. He was never an alcoholic." No, I didn't hear an actual voice, but the derision lasted the better part of an hour.
When I finally choked out a plea for help, it was amazing how short it actually was and how quickly I felt an overwhelming feeling of peace. At the time, I didn't understand either voice. I was more prone to listen to the former one. I got up off my knees and argued with the feeling of peace. How could that be after I had destroyed my life and everyone around me?
Today, I know where those voices come from. The evil spirit doesn't want you to taste of that sweet Spirit spoken of in the next chapter. How dare he rob me of recovery! "For when a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men" (2 Nephi 33: 1).
Today I feel that sweet Spirit as I pray, read and ponder the scriptures, listen to music, and stand in the presence of Christlike people who radiate goodness. I marvel that as I prayerfully search for answers, the Holy Ghost sends me a tailor-made message with a personalized answer. Often this is in the form of a scripture or a conference talk.
Today I thank Him every day for those Twelve Steps that used to intimidate me. I shudder to think that without that prayer for help over 27 years ago, I would not have my dear wife, my son and daughter. I would not live to see the day that my son would fulfill an honorable mission, and I would not be around to see what I saw last Friday as my dear daughter opened her mission call to Edmonton Canada. It all seems surreal after the life I came from.
Today I find myself thanking the Lord in heartfelt prayer for things that seemed impossible 27 years ago, and His Spirit fills my soul with gratitude.
Saturday, November 26, 2016
Monday, November 21, 2016
The Covenant Path
The Book of Mormon elaborates on a specific covenant path, our walk of life, leading back to the Father. An entire synopsis is in 2 Nephi 31 and a few verses into chapter 32.
Unity With the Godhead
This covenant path is necessary to activate the Atonement of Jesus Christ. The word atonement, or at-one-ment, speaks of a unity and communion with the entire Godhead. In the great intercessory prayer, Jesus prays to the Father advocating a condition of being "at one" with Him and His Father.
"That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me" (John 17: 21).
The Book of Mormon expands this somewhat to include the entire Godhead, the Father, Son, and Holy Ghost. Thus, there is this combination of roles set forth in Second Nephi chapter 31 where the three members of the Godhead are deferring to the other two members. Here are two examples within this chapter.
"But, behold, my beloved brethren, thus came the voice of the Son unto me, saying: After ye have repented of your sins, and witnessed unto the Father that ye are willing to keep my commandments, by the baptism of water, and have received the baptism of fire and of the Holy Ghost, and can speak with a new tongue, yea, even with the tongue of angels, and after this should deny me, it would have been better for you that ye had not known me.
"And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive" (2 Nephi 31: 14,18).
The sacramental prayers are another example. The prayer is directed to the Father, blessing the emblems in remembrance of the Son, and the promise is the constant companionship of the Holy Ghost.
Baptism Is the Gate
The first ordinance along the covenant path is baptism. In fact, it's the very gateway ordinance. Modern revelation sets forth the baptismal prayer:
"The person who is called of God and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented himself or herself for baptism, and shall say, calling him or her by name: Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen" (D&C 20: 73).
Jesus actually went "down" to the lowest depth at His baptism, as He was buried in the waters of Jordan, somewhere between 800 and 1300 feet below sea level. Thus, "he descended below all things" (D&C 88: 6). The Jordan River, specifically at Bethabara where Jesus was baptized, was the gateway into the Promised Land of Canaan in ancient Israel. The name Bethabara means "house of ford." The Promised Land represents exaltation, so the Savior set the example, showing that baptism is the gateway into the path of celestial glory.
Notice we are baptized in the name of the Father, Son, and Holy Ghost, and thus we progress along the covenant path to become unified with Them.
Sacrament Foreshadows Future Ordinances
In the sacramental prayer on the bread there is a particular phrase pointing to future covenants. The priest offering the prayer acts as a mediator of the covenant and is a type of Christ, as "mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood" (D&C 76: 69). The priest addresses the Father as an advocate for those participating in the ordinance, who are addressed in the third person. And thus the plea states, "That they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son" (D&C 20: 77).
During the sacrament we pledge to be "willing" to take the name of Christ upon us, but the taking of His name does not fully occur until one receives the ordinances of the temple where Jesus places His name. A week after the dedicatory prayer of the Kirtland Temple and on an Easter Sunday, the resurrected Savior appeared in the Kirtland Temple and stated, "For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house" (D&C 110: 7). In the temple, His name is placed upon us.
Temple Ordinances Mark the Covenant Path
Nephi asks, "And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save" (2 Nephi 31: 19).
The covenant path is "strait and narrow," not "straight and narrow." It could be translated as, "narrow and narrower." I have always wondered why the Lord did not make the path a little broader to let more people pass through quickly. But just a few months ago, as I was reading the Book of Mormon one morning, I felt a quiet impression from the Spirit that perhaps this is to emphasize the idea that the Lord allows each of us to pass through the veil one at a time so He can take the time to embrace each of His spiritually begotten sons and daughters. I shared this idea with a friend who knows much more about the scriptures than I do, and he paraphrased C. S. Lewis, who said the narrow path was created so we couldn't squeeze through any souvenirs from Babylon. I like that idea too. But think of it, we do ordinances one at a time for each precious soul.
The next verse describes the path back to the Father:
"Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life" (2 Nephi 31: 20).
Under Aaronic Priesthood keys (or Levitical Priesthood), only the priest could enter into the Holy Place of the tabernacle, and only the high priest of the Aaronic order could enter into the Holy of Holies on Yom Kippur, or Day of Atonement. As he would progress toward the mercy seat in the Holy of Holies, considered to be the throne of God, he would pass by a lampstand, candlestick, or menorah. The candlestick was a representation of the Tree of Life. On the other side of the Holy Place was a table of shewbread.
In the above verse, the "perfect brightness of hope" is represented by the candlestick as it radiates the Light of Christ. The "word of Christ" is represented by the shewbread--something one might feast upon.
The same concept is expressed in Alma 5, a temple laden chapter.
"Behold, he sendeth an invitation unto all men, for the arms of mercy are extended towards them, and he saith: Repent, and I will receive you.
"Yea, he saith: Come unto me and ye shall partake of the fruit of the tree of life; yea, ye shall eat and drink of the bread and the waters of life freely" (Alma 5: 33-34).
We are promised if we endure to the end, the Father will say, "Ye shall have eternal life." This is the highest and ultimate sealing ordinance. It becomes the "more sure word of prophecy" as stated in the scriptures:
"The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood" (D&C 131: 5).
Unity With the Godhead
This covenant path is necessary to activate the Atonement of Jesus Christ. The word atonement, or at-one-ment, speaks of a unity and communion with the entire Godhead. In the great intercessory prayer, Jesus prays to the Father advocating a condition of being "at one" with Him and His Father.
"That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me" (John 17: 21).
The Book of Mormon expands this somewhat to include the entire Godhead, the Father, Son, and Holy Ghost. Thus, there is this combination of roles set forth in Second Nephi chapter 31 where the three members of the Godhead are deferring to the other two members. Here are two examples within this chapter.
"But, behold, my beloved brethren, thus came the voice of the Son unto me, saying: After ye have repented of your sins, and witnessed unto the Father that ye are willing to keep my commandments, by the baptism of water, and have received the baptism of fire and of the Holy Ghost, and can speak with a new tongue, yea, even with the tongue of angels, and after this should deny me, it would have been better for you that ye had not known me.
"And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive" (2 Nephi 31: 14,18).
The sacramental prayers are another example. The prayer is directed to the Father, blessing the emblems in remembrance of the Son, and the promise is the constant companionship of the Holy Ghost.
Baptism Is the Gate
The first ordinance along the covenant path is baptism. In fact, it's the very gateway ordinance. Modern revelation sets forth the baptismal prayer:
"The person who is called of God and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented himself or herself for baptism, and shall say, calling him or her by name: Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen" (D&C 20: 73).
Jesus actually went "down" to the lowest depth at His baptism, as He was buried in the waters of Jordan, somewhere between 800 and 1300 feet below sea level. Thus, "he descended below all things" (D&C 88: 6). The Jordan River, specifically at Bethabara where Jesus was baptized, was the gateway into the Promised Land of Canaan in ancient Israel. The name Bethabara means "house of ford." The Promised Land represents exaltation, so the Savior set the example, showing that baptism is the gateway into the path of celestial glory.
Notice we are baptized in the name of the Father, Son, and Holy Ghost, and thus we progress along the covenant path to become unified with Them.
Sacrament Foreshadows Future Ordinances
In the sacramental prayer on the bread there is a particular phrase pointing to future covenants. The priest offering the prayer acts as a mediator of the covenant and is a type of Christ, as "mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood" (D&C 76: 69). The priest addresses the Father as an advocate for those participating in the ordinance, who are addressed in the third person. And thus the plea states, "That they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son" (D&C 20: 77).
During the sacrament we pledge to be "willing" to take the name of Christ upon us, but the taking of His name does not fully occur until one receives the ordinances of the temple where Jesus places His name. A week after the dedicatory prayer of the Kirtland Temple and on an Easter Sunday, the resurrected Savior appeared in the Kirtland Temple and stated, "For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house" (D&C 110: 7). In the temple, His name is placed upon us.
Temple Ordinances Mark the Covenant Path
Nephi asks, "And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save" (2 Nephi 31: 19).
The covenant path is "strait and narrow," not "straight and narrow." It could be translated as, "narrow and narrower." I have always wondered why the Lord did not make the path a little broader to let more people pass through quickly. But just a few months ago, as I was reading the Book of Mormon one morning, I felt a quiet impression from the Spirit that perhaps this is to emphasize the idea that the Lord allows each of us to pass through the veil one at a time so He can take the time to embrace each of His spiritually begotten sons and daughters. I shared this idea with a friend who knows much more about the scriptures than I do, and he paraphrased C. S. Lewis, who said the narrow path was created so we couldn't squeeze through any souvenirs from Babylon. I like that idea too. But think of it, we do ordinances one at a time for each precious soul.
The next verse describes the path back to the Father:
"Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life" (2 Nephi 31: 20).
Under Aaronic Priesthood keys (or Levitical Priesthood), only the priest could enter into the Holy Place of the tabernacle, and only the high priest of the Aaronic order could enter into the Holy of Holies on Yom Kippur, or Day of Atonement. As he would progress toward the mercy seat in the Holy of Holies, considered to be the throne of God, he would pass by a lampstand, candlestick, or menorah. The candlestick was a representation of the Tree of Life. On the other side of the Holy Place was a table of shewbread.
In the above verse, the "perfect brightness of hope" is represented by the candlestick as it radiates the Light of Christ. The "word of Christ" is represented by the shewbread--something one might feast upon.
The same concept is expressed in Alma 5, a temple laden chapter.
"Behold, he sendeth an invitation unto all men, for the arms of mercy are extended towards them, and he saith: Repent, and I will receive you.
"Yea, he saith: Come unto me and ye shall partake of the fruit of the tree of life; yea, ye shall eat and drink of the bread and the waters of life freely" (Alma 5: 33-34).
We are promised if we endure to the end, the Father will say, "Ye shall have eternal life." This is the highest and ultimate sealing ordinance. It becomes the "more sure word of prophecy" as stated in the scriptures:
"The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood" (D&C 131: 5).
Thursday, November 10, 2016
The God Hole
Fairly early in recovery during AA meetings I was exposed to the term "God hole." It seemed a rather odd-sounding phrase, but as time went on I learned the value of this concept.
Other addicts explained somewhat about the "God hole" being that empty place inside the center of my soul which I tried to fill up with alcohol, drugs, and other things. It was only later in recovery that I could see how this emptiness drove my addiction. As I drew closer to God I could see that only He could fill this hole in the middle of my soul.
Later on, I would become interested in scriptural accounts and I began to see this idea portrayed in holy writ.
Isaiah clearly saw our day with many in the world overcome with addictions, like me, and driven with "vain imagination" (see 1 Nephi 12: 18). There is a chapter in the Book of Mormon that expands upon the Biblical account with further clarification. The chapter begins with the time setting, as Isaiah explains he is looking into "the last days." The conditions are set forth as a time when all the lands of the earth will be "drunken with iniquity and all manner of abominations."
I only got drunk once, but it lasted about seventeen years. In an LDS Twelve Step meeting I once heard a friend share about a food addiction. She would binge on food and call it "getting drunk." She had never consumed alcohol, or had black outs. She had never gone to jail because of her addiction, yet she seemed to feel as though her life was as out of control as mine was.
The Isaiah commentary continues: "And when that day shall come they shall be visited of the Lord of Hosts, with thunder and with earthquake, and with a great noise, and with storm, and with tempest, and with the flame of devouring fire."
It seems we can hardly turn on the news without seeing some of the natural disasters, like earthquakes and tsunamis. The storms of life can be turbulent at times. But I think Isaiah is speaking of addictive tendencies when he speaks of "the flame of a devouring fire." Alcohol basically devoured everything in my life. I remember President Monson speaking about his youth and playing with matches at Vivian Park, when the flames spread out of control. In my mind I likened this to my own history of addiction, as the addiction spread and seemed to burn up everything with a scorching heat. At my next Twelve Step meeting I heard four other addicts relate this story and how it compared to their own addictions.
And then Isaiah gets to the good part (or rather, the scary part):
"And all the nations that fight against Zion, and that distress her, shall be as a dream of a night vision; yea, it shall be unto them, even as unto a hungry man which dreameth, and behold he eateth but he awaketh and his soul is empty; or like unto a thirsty man which dreameth, and behold he drinketh but he awaketh and behold he is faint, and his soul hath appetite; yea, even so shall the multitude of all the nations be that fight against Mount Zion" (see 2 Nephi 27: 1-3).
That's the God hole. For those of us somewhat rebellious in nature, who want to fight against the establishment, the dreamer takes over, and we become enraptured in vain imagination. We try to recapture the early euphoria and chase the ultimate high. As the vain imagination was embellished, I drank more and more, but never got filled up. Ironically, as I consumed more and more, like the Prodigal Son, I "began to be in want." The scriptural account expresses it perfectly: "And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him" (Luke 15: 14,16). Just fill me up with something. Anything!
Then came the miracle of recovery! I began to find those things that would fill my soul--like prayer, peace, the scriptures, the Spirit, and the light and love of God. I read about the fruit of the Tree of Life which Lehi describes as "most sweet." He said, "And as I partook of the fruit thereof it filled my soul with exceedingly great joy; wherefore, I began to be desirous that my family should partake of it also; for I knew that it was desirable above all other fruit" (1 Nephi 8: 11-12).
I learned that when the Savior visited the inhabitants of the Americas, He instituted the sacrament.
"And when the multitude had eaten and were filled, he said unto the disciples: Behold there shall one be ordained among you, and to him will I give power that he shall break bread and bless it and give it unto the people of my church, unto all those who shall believe and be baptized in my name" (3 Nephi 18: 5).
The sacrament fills me up. I can be filled with the Spirit.
It is interesting that in the context of "the God hole," as described by Isaiah, the very answer is given within the chapter. The solution is the coming forth of the Book of Mormon--something else which fills me up.
Then the Lord says this,
"For behold, I am God; and I am a God of miracles; and I will show unto the world that I am the same yesterday, today, and forever; and I work not among the children of men save it be according to their faith" (2 Nephi 27: 23).
Other addicts explained somewhat about the "God hole" being that empty place inside the center of my soul which I tried to fill up with alcohol, drugs, and other things. It was only later in recovery that I could see how this emptiness drove my addiction. As I drew closer to God I could see that only He could fill this hole in the middle of my soul.
Later on, I would become interested in scriptural accounts and I began to see this idea portrayed in holy writ.
Isaiah clearly saw our day with many in the world overcome with addictions, like me, and driven with "vain imagination" (see 1 Nephi 12: 18). There is a chapter in the Book of Mormon that expands upon the Biblical account with further clarification. The chapter begins with the time setting, as Isaiah explains he is looking into "the last days." The conditions are set forth as a time when all the lands of the earth will be "drunken with iniquity and all manner of abominations."
I only got drunk once, but it lasted about seventeen years. In an LDS Twelve Step meeting I once heard a friend share about a food addiction. She would binge on food and call it "getting drunk." She had never consumed alcohol, or had black outs. She had never gone to jail because of her addiction, yet she seemed to feel as though her life was as out of control as mine was.
The Isaiah commentary continues: "And when that day shall come they shall be visited of the Lord of Hosts, with thunder and with earthquake, and with a great noise, and with storm, and with tempest, and with the flame of devouring fire."
It seems we can hardly turn on the news without seeing some of the natural disasters, like earthquakes and tsunamis. The storms of life can be turbulent at times. But I think Isaiah is speaking of addictive tendencies when he speaks of "the flame of a devouring fire." Alcohol basically devoured everything in my life. I remember President Monson speaking about his youth and playing with matches at Vivian Park, when the flames spread out of control. In my mind I likened this to my own history of addiction, as the addiction spread and seemed to burn up everything with a scorching heat. At my next Twelve Step meeting I heard four other addicts relate this story and how it compared to their own addictions.
And then Isaiah gets to the good part (or rather, the scary part):
"And all the nations that fight against Zion, and that distress her, shall be as a dream of a night vision; yea, it shall be unto them, even as unto a hungry man which dreameth, and behold he eateth but he awaketh and his soul is empty; or like unto a thirsty man which dreameth, and behold he drinketh but he awaketh and behold he is faint, and his soul hath appetite; yea, even so shall the multitude of all the nations be that fight against Mount Zion" (see 2 Nephi 27: 1-3).
That's the God hole. For those of us somewhat rebellious in nature, who want to fight against the establishment, the dreamer takes over, and we become enraptured in vain imagination. We try to recapture the early euphoria and chase the ultimate high. As the vain imagination was embellished, I drank more and more, but never got filled up. Ironically, as I consumed more and more, like the Prodigal Son, I "began to be in want." The scriptural account expresses it perfectly: "And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him" (Luke 15: 14,16). Just fill me up with something. Anything!
Then came the miracle of recovery! I began to find those things that would fill my soul--like prayer, peace, the scriptures, the Spirit, and the light and love of God. I read about the fruit of the Tree of Life which Lehi describes as "most sweet." He said, "And as I partook of the fruit thereof it filled my soul with exceedingly great joy; wherefore, I began to be desirous that my family should partake of it also; for I knew that it was desirable above all other fruit" (1 Nephi 8: 11-12).
I learned that when the Savior visited the inhabitants of the Americas, He instituted the sacrament.
"And when the multitude had eaten and were filled, he said unto the disciples: Behold there shall one be ordained among you, and to him will I give power that he shall break bread and bless it and give it unto the people of my church, unto all those who shall believe and be baptized in my name" (3 Nephi 18: 5).
The sacrament fills me up. I can be filled with the Spirit.
It is interesting that in the context of "the God hole," as described by Isaiah, the very answer is given within the chapter. The solution is the coming forth of the Book of Mormon--something else which fills me up.
Then the Lord says this,
"For behold, I am God; and I am a God of miracles; and I will show unto the world that I am the same yesterday, today, and forever; and I work not among the children of men save it be according to their faith" (2 Nephi 27: 23).
Wednesday, November 2, 2016
Merisms and the Seal of Melchizedek
I'm telling you, I can't stop thinking about this Seal of Melchizedek book I'm reading. The authors are Alan Rex Mitchell and Ernest Lehenbauer. The seal consists of two squares offset by 45 degrees, creating an eight-point star. Usually there is a circle in the center, representing eternity.
As I read on, I encountered a pattern of the seals as they are displayed together to create an Islamic symbol called "The Breath of the Compassionate." The pattern of two squares creates eight opposite sides and becomes a representation of Creation. One square represents the elements of earth, fire, air, and water. The other square represents wet, dry, hot, and cold.
The Islamic tradition is that the Creator spoke and the world came into existence. Or, in other words, the Compassionate breathed, and the world was created. This relates to the Biblical concept of "the breath of life."
"And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Genesis 2: 7).
In both the Hebrew and Greek, wind, breath, and spirit are related terms. In Greek the word for wind, breath, and spirit is pneuma, where we get the English word pneumonia (meaning "without breath or spirit"). As Jesus is speaking with Nicodemus, He says, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit" (John 3: 8). The words wind and Spirit are both pneuma.
Modern revelation describes Creation in a similar way, as light, Spirit, and the Light of Christ become central to all Creation. The Lord revealed:
"Wherefore, I now send upon you another Comforter, even upon you my friends, that it may abide in your hearts, even the Holy Spirit of promise; which other Comforter is the same that I promised unto my disciples, as is recorded in the testimony of John.
"He that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth;
"Which truth shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made.
"As also he is in the moon, and is the light of the moon, and the power thereof by which it was made;
"As also the light of the stars, and the power thereof by which they were made;
"And the earth also, and the power thereof, even the earth upon which you stand.
"And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;
"Which light proceedeth forth from the presence of God to fill the immensity of space—
"The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things" (D&C 88: 3, 6-13).
Jehovah, as the Father of Creation, was made flesh, and descended below all things to redeem all mankind. Thus, He is in all things and through all things, and is the "law by which all things are governed."
In the midst of these verses is what Bible scholars call a merism. The definition of a merism is an expression of totality expressed by contrasting parts. The Lord defines Himself by saying, "For verily I say unto you that I am Alpha and Omega, the beginning and the end, the light and the life of the world—a light that shineth in darkness and the darkness comprehendeth it not" (D&C 45: 7).
But He is not merely A and Z; He is the whole alphabet--and beyond. In order to be "in and through all things," He had to descend and ascend beyond the limits. The Seal of Melchizedek has a circle in the center, expressing eternity beyond the limits expressed by the opposite sides. Perhaps the circle should be on the outside, but accuracy would require an infinite volume.
Nephi describes the Lord's invitation in a merism:
" . . . And he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile" (2 Nephi 26: 33).
Like the opposite sides of the two squares in the Seal of Melchizedek, there are eight opposites in this merism: black, white, bond, free, male, female, Jew, and Gentile.
But there is another meaning associated with merisms. Merism is also a Greek word, coming from the root merizo, meaning to divide or share. And when Jesus divides the goods, the heirs receive a totality of everything the Father has (see D&C 84: 38).
When Jesus fed the five thousand with five loaves and two fish, Mark's account said He "divided" the two fishes among them all (Mark 6: 41). Everyone was filled. The Greek word for "divided" is merizo. In reality, it was multiplication, not division, and so it is with everything He does!
As He invites "all to come unto Him and partake of His goodness," the blessings are multiplied and shared in totality. Even the "new and everlasting covenant" of celestial marriage is expressed in a merism of "all heights and depths" (D&C 132: 19).
Jesus colors outside the lines and steps outside the box (or square). He has exceeded all heights and gone lower than the lowest depth to redeem each precious child.
You are never out of His reach, nor beyond His infinite love and mercy.
As I read on, I encountered a pattern of the seals as they are displayed together to create an Islamic symbol called "The Breath of the Compassionate." The pattern of two squares creates eight opposite sides and becomes a representation of Creation. One square represents the elements of earth, fire, air, and water. The other square represents wet, dry, hot, and cold.
The Islamic tradition is that the Creator spoke and the world came into existence. Or, in other words, the Compassionate breathed, and the world was created. This relates to the Biblical concept of "the breath of life."
"And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Genesis 2: 7).
In both the Hebrew and Greek, wind, breath, and spirit are related terms. In Greek the word for wind, breath, and spirit is pneuma, where we get the English word pneumonia (meaning "without breath or spirit"). As Jesus is speaking with Nicodemus, He says, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit" (John 3: 8). The words wind and Spirit are both pneuma.
Modern revelation describes Creation in a similar way, as light, Spirit, and the Light of Christ become central to all Creation. The Lord revealed:
"Wherefore, I now send upon you another Comforter, even upon you my friends, that it may abide in your hearts, even the Holy Spirit of promise; which other Comforter is the same that I promised unto my disciples, as is recorded in the testimony of John.
"He that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth;
"Which truth shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made.
"As also he is in the moon, and is the light of the moon, and the power thereof by which it was made;
"As also the light of the stars, and the power thereof by which they were made;
"And the earth also, and the power thereof, even the earth upon which you stand.
"And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;
"Which light proceedeth forth from the presence of God to fill the immensity of space—
"The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things" (D&C 88: 3, 6-13).
Jehovah, as the Father of Creation, was made flesh, and descended below all things to redeem all mankind. Thus, He is in all things and through all things, and is the "law by which all things are governed."
In the midst of these verses is what Bible scholars call a merism. The definition of a merism is an expression of totality expressed by contrasting parts. The Lord defines Himself by saying, "For verily I say unto you that I am Alpha and Omega, the beginning and the end, the light and the life of the world—a light that shineth in darkness and the darkness comprehendeth it not" (D&C 45: 7).
But He is not merely A and Z; He is the whole alphabet--and beyond. In order to be "in and through all things," He had to descend and ascend beyond the limits. The Seal of Melchizedek has a circle in the center, expressing eternity beyond the limits expressed by the opposite sides. Perhaps the circle should be on the outside, but accuracy would require an infinite volume.
Nephi describes the Lord's invitation in a merism:
" . . . And he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile" (2 Nephi 26: 33).
Like the opposite sides of the two squares in the Seal of Melchizedek, there are eight opposites in this merism: black, white, bond, free, male, female, Jew, and Gentile.
But there is another meaning associated with merisms. Merism is also a Greek word, coming from the root merizo, meaning to divide or share. And when Jesus divides the goods, the heirs receive a totality of everything the Father has (see D&C 84: 38).
When Jesus fed the five thousand with five loaves and two fish, Mark's account said He "divided" the two fishes among them all (Mark 6: 41). Everyone was filled. The Greek word for "divided" is merizo. In reality, it was multiplication, not division, and so it is with everything He does!
As He invites "all to come unto Him and partake of His goodness," the blessings are multiplied and shared in totality. Even the "new and everlasting covenant" of celestial marriage is expressed in a merism of "all heights and depths" (D&C 132: 19).
Jesus colors outside the lines and steps outside the box (or square). He has exceeded all heights and gone lower than the lowest depth to redeem each precious child.
You are never out of His reach, nor beyond His infinite love and mercy.
Subscribe to:
Posts (Atom)