Why was Oliver Cowdery chastened by the Lord?

Why was Oliver Cowdery chastened by the Lord?

Question

 

Dear Gramps,

In D&C 8, the Lord gives Oliver Cowdery the power to translate the Gold Plates.  The Lord directs him four separate times in verses 1, 9, 10 and 11 to ask Him for the translation he needs.  In D&C 9, we find out that Oliver was perfectly obedient to these directions to ask, yet he failed and is chastened by the Lord because he did not “study it out in his mind”.  Why would the Lord tell him four times in section 8 to ask, and yet say nothing about studying it out in his mind?

Robert

 

Answer

 

Robert,

The answer to your question is found in Section 9:

5 And, behold, it is because that you did not continue as you commenced, when you began to translate, that I have taken away this privilege from you.

Now it seems very likely that before Oliver Cowdery asked for permission, he did ponder it and study it.  When he asked, the Lord gave him the missing pieces; permission and instructions to ask in faith.

Apparently Oliver, like many of us focused on the new stuff and neglected the actions and behaviors that got him there in the first place.  This can be an all too common failing.

Of course God, being God, knew that this would happen, so why didn’t He intervene to correct it?  That is simply another form of the question of ‘Why does God not stop bad things from happening?’  We simply have to have faith that God knows what He is doing, and what He is doing is for the best.

That leaves us with speculation.  In this case I would speculate that God did not need Oliver to translate (Joseph was called for that), but he did need to teach Oliver how to receive answers from God.  Now, God is a master teacher, and I know that sometimes I learn the most from my failures, and not necessarily as much from my successes.  Maybe that is what Oliver needed in order to to learn?

Also Oliver was a School Master by trade who shouldn’t have needed to be advised that some measure of intellectual rigor would be necessary to undertake the work of translation. Hence the absence of any “study-it-out-in-your-mind” injunction in D&C 8.  It’s what I perceive to be a general, gentle tone of “you-should-have-known-better.” In D&C 9 it becomes clear that whatever process Oliver used lacked any real intellectual effort on his part.

I do know that because of Oliver’s request and struggles we have Doctrine and Covenants sections 8 and 9.  This allows all of us who read and ponder the words and instructions to also learn the lessons that God was teaching Oliver.  How many hundreds or thousand’s of people have also been taught because of these events?  While my thoughts are speculative it is not really that hard for me to think of some very good reasons that God might have had to let this happen.

Anyway, for those interested, the Church has posted an article covering the events in question here.  You can read here.

 

Gramps

 

 

Why is 2nd Nephi word for word with Isaiah in the Bible?

Why is 2nd Nephi word for word with Isaiah in the Bible?

Question

 

Gramps,

Why are the Isaiah chapters word-for-word in 2 Nephi if Joseph Smith translated the Gold Plates which had not been tampered with, like the bible?

Kristen

 

Answer

 

Dear Kristen,

In your next reading of The Book of Mormon, I encourage you to slow down and take the time to read some of the headers and footnotes. For instance, once you get into the Isaiah chapters in earnest (after the initial primer in 2 Nephi 7-8) you find this in the footnote: “Comparison with the King James Bible in English shows that there are differences in more than half of the 433 verses of Isaiah quoted in the Book of Mormon, while about 200 verses have the same wording as KJV” (2 Nephi 12:2a).

If you’re looking for some adventure and insights in your scripture study, I encourage you to follow the directive in the header for the Isaiah chapters (also the Malachi and the Sermon at the Temple chapters) and “Compare Isaiah 2″ or whatever the relevant chapter is. It’s quickest with a partner (unless your scripture buddy wants to discuss the differences – which isn’t necessarily a bad thing), but it can be done alone as well. I’ve edited the chapters in my scriptures so I can quickly see the differences – coloring in the removed words or phrases and adding in the new words or phrases in the margins. Some are inconsequential with respect to meaning, but do show that Nephi was working with a different version than our King James translators; some magnify and intensify the meaning; others reverse the meaning completely; while others still change the persons referred to from plural to singular (and vice versa).

I recommend performing this comparison in the order of the chapters in The Book of Mormon. It will be straightforward enough until you get to 2nd Nephi 27 (compare Isaiah 29). By this point you’ll realize Nephi is working with something completely different. Either the version we have in our Bible has been heavily redacted, or Nephi has been inspired beyond any previously recorded prophet to comment on the text. I have yet to find a good system to capture the comparison between these two chapters in my scriptures. If any readers have found a good system for this study, I’d love to hear it in the comments, so others may benefit as well.

 

Gramps

 

 

 

Is there a promise in Isaiah 54 to those women unable to have children?

Is there a promise in Isaiah 54 to those women unable to have children?

Question

 

Gramps,

As a woman who was not blessed with children I was comforted by reading Isaiah 54 and that I would have so many children I would need to enlarge the tent. Also that being refused by the Lord as  a young wife would be for a short time and in time I would forget this. I was told that this is symbolic–having something to do with Israel. Is there anything in this to actual barren and childless women?

Shasta

 

Answer

 

Dear Shasta,

It is indeed symbolic. Isaiah uses the image of a childless woman suddenly surrounded by so great a posterity that she needs a larger tent to hold them before they overflow into the neighboring ghost towns and make them thrive.

Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord.

 

Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes;

 

For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited” (Isaiah 54:1-3).

 

Victor Ludlow explains the symbols:

“The desolate woman and her relationship to the wife can be understood in two ways: (1) The desolate woman represents the gentiles, and the wife Israel; thus the gentiles will bring forth greater spiritual fruits than Israel has delivered; (2) the desolate woman is Israel in her scattered condition, while the wife is those people remaining in the Holy Land. Thus Israel will bring forth more children (both physically and spiritually) outside the land of her original inheritance than in it. (See Gal. 4:22-31; Rev. 12:1-6.) In either case, Isaiah uses these images to symbolize the relationship of the Lord to Israel; those who join with covenant Israel are the children of that relationship.” (Isaiah: Prophet, Seer, and Poet, pg. 459).

In modern times, the Lord extended the metaphor, but has Zion portrayed as both the tent whose “stakes must be strengthened” and the woman who “must arise and put on her beautiful garments” (D&C 82:14). This explains then why a very consistent Jesus quotes Isaiah 54 when preaching to the Nephites on the establishment of the New Jerusalem (3 Nephi 21-22). Donald Parry, Jay Parry, and Tina Peterson took the Nephite lectures into account for their interpretation of the symbols. They see the barren woman as “Israel, who … has never travailed with child but will rejoice to have children (meaning the blessings of the covenant) as a result of another’s travail, that of Christ ([Isa.] 53:11)”. They identify the married wife as “both the Church and the New Jerusalem (Rev. 21:2, 9; D&C 109:73-74). … [T]he children of the married wife appear to be those who first build up New Jerusalem, and the children of the desolate are those who are gathered later ([Isa.] 62:4). It seems clear that the children of the desolate are greater in number” (Understanding Isaiah, pg. 480).

So we are dealing with a passage that the Lord has consistently used for symbolism. But is it also literal? Latter-day Saints are fond of using the highly-symbolic Revelation as a proof-text that Moroni was destined to restore the gospel (Rev. 14:6). Ezekiel describes the process of resurrection as a symbol of Israel’s eventual restoration (Ezek. 37:1-14). Jesus may have intended for us to learn general principles when teaching about the Good Samaritan but that doesn’t mean that men weren’t really beaten on the way to Jericho, nor does that absolve his disciples of doing their Christian duty should they come across someone in that exact predicament. In the case of this illustration in Isaiah I think it is a symbol, but I wouldn’t limit it to that. I’ve used these verses in the past to comfort the childless and think it falls in line with the teachings of our modern Apostles:

“We know that many worthy and wonderful Latter-day Saints currently lack the ideal opportunities and essential requirements for their progress. Singleness, childlessness, death, and divorce frustrate ideals and postpone the fulfillment of promised blessings. In addition, some women who desire to be full-time mothers and homemakers have been literally compelled to enter the full-time work force. But these frustrations are only temporary. The Lord has promised that in the eternities no blessing will be denied his sons and daughters who keep the commandments, are true to their covenants, and desire what is right” (Oaks. The Great Plan of Happiness, General Conference Oct. 1993).

 

Gramps

 

 

 

Is Cain alive or dead?

Is Cain alive or dead?

Question

 

Dear Gramps,

On March 29, 2013, you posted that the story of David W. Patten in Miracle of Forgiveness mentions Cain and you indicated the individual that Elder Patten met was Cain.

On March 8, 2006, you posted an extract from Hugh Nibley, where Cain is said to have died in his house.

On July 4, 2010  you posted that Cain was not alive anymore.

So I am confused about your position, are you saying he is alive, as in David Patten’s story or that he is dead?

Stuart

 

Answer

 

Dear Stuart,

What I’m saying is that Gramp’s Cain sits rather uncomfortably in a box with Schrodinger’s cat. We have the authoritative scriptures (which I reference in two of my answers cited) which are silent as to the death of Cain. Then we have other sources that claim his death (The Book of Jasher disagrees with my earlier-cited Jubilees/Nibley on the manner of his death) and some modern second-hand accounts of a living Cain sighting. Who am I to believe? I don’t think the evidence is conclusive. As with so many things that remain unrevealed, we must learn to live with the uncomfortable silence until God speaks on the matter.

I think this speaks to a larger issue, which is that I am ever a student and learning new things each year. Sometimes this means I’ve changed my mind as I’ve learned new information. Other times, this means I’ve found new sources or approaches to commonly asked questions (why do I really need to address Cain’s fate three times?). The most exciting thing that happens is when the Lord addresses an issue through His servants the prophets.

The name of the game for Latter-day Saints is progression. Even our life in heaven is properly described as eternal progression. Our critics (including our common adversary) would prefer us to stagnate, as that makes for an easy target. For us to really come off victors we have got to grow in light and truth by living the commandments and revelations we’ve already been given and accepting the new ones as they come in the same manner.

 

Gramps

 

How many references in the Book of Mormon refer to the name of Jesus?

How many references in the Book of Mormon refer to the name of Jesus?

Question

 

Gramps,

How many references in the Book of Mormon refer to the name of Jesus besides “The Great I Am.”

Lynne

 

Answer

 

Dear Lynne,

Great question.  I don’t think the answer is written down anywhere, but I recall hearing that there are over 100. It’s not a search that one can simply do by checking a search engine.  Some of the Savior’s names are not obvious.  For example, if you study Christ’s names you will learn one in John 1:1

1 In the beginning was the Word, and the Word was with God, and the Word was God.

In the chapter heading it says: Christ is the Word of God.  So “Word of God” is one of His names.  Now consider 1 Nephi 11:25:

25 And it came to pass that I beheld that the rod of iron, which my father had seen, was the word of God, which led to the fountain of living waters, or to the tree of life; which waters are a representation of the love of God; and I also beheld that the tree of life was a representation of the love of God.

Could this mean that Iron Rod is also one of Christ’s names?  We think of the “word of God” as being the scriptures, but what is the purpose of the scriptures if not to testify of Christ?   Christ wants to lead us to the fountain of living waters (Living Water is also one of His names), and to the tree of life.

This is just one of the wonderful mysteries to ponder as you search the Book of Mormon to learn more about Christ.  So you see, Lynne, even if I could list the references for you I wouldn’t because this is one of those situations where the joy is in the journey, and you will benefit so much more from seeking for the answer yourself than if someone were to tell you.

Now, go, search and feast on the words of Christ.

 

Gramps

 

 

 

Why do we sing Come, Come Ye Saints if the scriptures warn us about saying all is well?

Why do we sing Come, Come Ye Saints if the scriptures warn us about saying all is well?

Question

 

Gramps,

I know we can, otherwise the First Presidency and the 12 wouldn’t keep the hymn “Come, Come ye Saints” in the hymn book. But many times in the scriptures it explicitly says to not say “all is well”. I just want to know how this is explained. Thanks!

Elliot

 

Answer

 

Dear Elliot,

When Nephi said, Wo be unto him that crieth: All is well!  (2 Nephi 28:25)  He was warning us about complacency.  The dictionary defines complacency as showing smug or uncritical satisfaction with oneself or one’s accomplishments.  This is a problem for two reasons, first it’s prideful and we are counseled to beware of pride and second it is dangerous.

It dangerous because complacency is the opposite of the Savior’s counsel to us.  He said: Be ye therefore perfect even as your Father which is in Heaven is perfect (Matthew 5:48). We cannot achieve perfection in this life, or without the Savior, but we should always be striving for it.  When we go out of this life, we should be doing everything we can to keep the commandments and reach toward this goal.

The hymn, Come, Come Ye Saints, is meant to comfort us in our trials, encouraging us to continue striving, admonishing that our troubles will help us in our goal to become perfect and reminding us that if we endure well, , in a future day we will be able to say “all is well”.  This is the antithesis of the complacency about which Nephi warns.

 

Gramps

 

 

Was the flood a form of baptism for the earth?

Was the flood a form of baptism for the earth?

Question

 

Dear Gramps

I’ve had this question for a long time. Was the flood a form of baptism for the earth?  And if so, is there any scriptural and/or modern day revelation that suggests so?

John

 

Answer

 

Dear John,

 

Yes, you are correct, John, the flood was a baptism for the earth.  The Lord has provided us with both a scripture reference and modern day revelation to testify of this.

First, it is mentioned in 1 Peter 3:20-21:

20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.

 

 21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:

 

This doctrine was also taught by Elder John A. Widtsoe of the Quorum of the Twelve Apostles:

 

“Latter-day Saints look upon the earth as a living organism, one which is gloriously filling ‘the measure of its creation.’ They look upon the flood as a baptism of the earth, symbolizing a cleansing of the impurities of the past, and the beginning of a new life. This has been repeatedly taught by the leaders of the Church. The deluge was an immersion of the earth in water.” He writes that the removal of earth’s wicked inhabitants in the Flood represents that which occurs in our own baptism for the remission of sins.   Evidences and Reconciliations (1960), 127–28; see also Doctrines of Salvation, 2:320–21.

 

This brings up the question:  If the earth needed a baptism of water, does it also require a baptism of fire?  The answer to that is also yes.

“The destruction of the disobedient at Noah’s time anticipates the devastation of the wicked at the time of Christ’s coming in glory, when the earth will receive its baptism by fire. The Prophet Joseph Smith taught, “In the days of Noah, God destroyed the world by a flood, and He has promised to destroy it by fire in the last days.”  The prophet Enoch saw in vision Noah’s ark, seeing “that the Lord smiled upon it, and held it in his own hand; but upon the residue of the wicked the floods came and swallowed them up” (Moses 7:43).”  The Flood and the Tower of Babel

 

 

Further, in Doctrines of Salvation, (pages 320-322 emphasis in original), Joseph Fielding Smith taught this principle and shared quotes from other leaders to support it as well:

FLOOD WAS BAPTISM OF EARTH. Now a word as to the reason for the flood. It was the baptism of the earth, and that had to be by immersion. If the water did not cover the entire earth, then it was not baptized, for the baptism of the Lord is not pouring or sprinkling. These forms are strictly man made and not part of the gospel ordinances.

 

BRIGHAM YOUNG’S TEACHINGS ABOUT FLOOD. I will give a few quotations from the teachings of the leading brethren of the Church. President Brigham Young said of the earth: “It has already been baptized. You who have read the Bible must know that that is Bible doctrine. What does it matter if it is not in the same words that I use, it is not the less true that it was baptized for the remission of sins. The Lord said: ‘I will deluge (or immerse) the earth in water for the remission of the sins of the people'; or if you will allow me to express myself in a familiar style, to kill all the vermin that were nitting, and breeding, and polluting its body; it was cleansed of its filthiness; and soaked in the water, as long as some of our people ought to soak. The Lord baptized the earth for the remission of sins, and it has been once cleansed from the filthiness that has gone out of it, which was in the inhabitants who dwelt upon its face.” (Journal of Discourses, vol. 1, p. 274)

 

“Brothers and sisters, I wish you to continue in your ways of well doing; I desire that your minds may be opened more and more to see and understand things as they are. This earth, in its present condition and situation is not a fit habitation for the sanctified; but it abides the law of its creation, has been baptized by water, will be baptized by fire and the Holy Ghost, and by and by will be prepared for the faithful to dwell upon.” (Journal of Discourses, vol. 8, p. 83)

 

“The earth, the Lord says, abides its creation; it has been baptized with water, and will, in the future, be baptized with fire and the Holy Ghost, to be prepared to go into the celestial presence of God, with all things that dwell upon it which have, like the earth, abided the law of their creation.” (Journal of Discourses, vol. 10, p. 252)

 

ORSON PRATT’S TEACHINGS ABOUT FLOOD. Elder Orson Pratt taught: “Another great change happened nearly 2,000 years after the earth was made. It was baptized by water. A great flow of water came, the great deep was broken up, the windows of heaven were opened from on high, and the waters prevailed upon the face of the earth, sweeping away all wickedness and transgression–a similitude of baptism for the remission of sins. God requires the children of men to be baptized. What for? for the remission of sins. So he required our globe to be baptized by a flow of water, and all of its sins were washed away, not one sin remaining.”(Journal of Discourses, vol. 21, p. 323)

 

“The heavens and the earth were thus polluted, that is, the material heavens, and everything connected with our globe all fell when man fell, and became subject to death when man became subject to it. Both man and the earth are redeemed from the original sin without ordinances; but soon we find new sins committed by the fallen sons of Ada, and the earth became corrupted before the Lord by their transgressions. It needs redeeming ordinances for these second transgressions. The Lord ordained baptism or immersion of the earth in water as a justifying ordinance.” (Journal of Discourses, vol. 1, p. 291)

 

TEACHINGS OF PRESIDENTS TAYLOR AND PENROSE ABOUT FLOOD. President John Taylor said: “The earth, as a part of the creation of God, has fulfilled and will fulfil the measure of its creation. It has been baptized by water, it will be baptized by fire; it will be purified and become celestial, and be a fit place for celestial bodies to inhabit.” (Times and Seasons, vol. 5, pp. 408-409)

 

 

President Charles W. Penrose has left us this: “Thus the inhabitants of the earth with the few exceptions that are beyond the power of redemption will eventually be saved. And the globe on which they passed their probation, having kept the law of its being, will come into remembrance before its Maker. It will die like its products. But it will be quickened again and resurrected in the celestial glory. It has been born of the water, it will also be born of the Spirit purified by fire from all the corruptions that once defiled it, developed into its perfections as one of the family of worlds fitted for the Creator’s presence, all its latent light awakened into scintillating action, it will move up into its place among the orbs governed by celestial time, and shining ‘like a sea of glass mingled with fire,’ every tint and color of the heavenly bow radiating from its surface, the ransomed of the Lord will dwell upon it.” (Journal of The Contributor, vol. 2, p. 364)

 

Gramps

 

 

Are there scriptures that justify slavery?

Are there scriptures that justify slavery?

Question

 

Gramps,

A person recently informed me that slavery was allowed by scripture. I knew it was an existing practice in the societies thereabouts. I knew that there were people who tried to justify slavery by the scriptures, but am not aware of where scripture approves of slavery.
Theodore

 

Answer

 

Dear Theodore,

There are passages in both the Old and New Testament with laws and rules regarding slavery.  Some skeptics and critics have used these passages to say that slavery was permitted in the scriptures.  Since almost everyone in our day agrees that slavery is wrong, that would be a very disturbing conclusion to come to.  Fortunately, this is a misunderstanding.  Heavenly Father does not support slavery in the way that we understand it today.  I’ll show you a couple of the scriptures in question, and then explain the confusion.

First, the Israelites were given rules regarding slaves, Leviticus 25:44-45 is a good example of this:

44 Both thy bondmen, and thy bondmaids, which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids.

45 Moreover of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land: and they shall be your possession.

 

Exodus 21 also goes into detail about how slaves should be treated. At first glance, these passages (and others like them) do indeed appear to condone slavery.  However, in order to understand these verses, we need to understand something about the culture of the time.  Today we think of slavery as kidnapping someone and forcing them to labor against their will as was done to the African people in the 17th century.  However, there are scriptures that show this was not the kind of slavery that the Old and New Testament referred to. Exodus 21:16 clearly prohibits this kidnapping and slavery of this fashion.

 

 16 And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.

 

Being put to death is the most serious penalty that could be imposed, showing that God did NOT approve of such behavior.

So what did “slavery” mean in biblical times?  In this time period, welfare programs, such as we have now, did not exist.  If a family was poor and struggling to get enough food to feed their family, or clothe and shelter them, where could they turn?  Their solution to this problem was to sell them into slavery as a way to provide for them. Sometimes people would sell themselves as a slave to pay a debt. While this may sound appalling to a current day sensibilities, it is helpful to remember that a similar system existed in colonial America.  Apprenticeship and indentured servitude had long served as a way of helping young boys (and sometimes girls) learn a craft or skill.  A young apprentice would leave his family, and live with his new “master”.  There were contracts signed, and for the time agreed upon, generally about seven years, the young man would work, basically for room, board and training.  It appears that the people of the scripture times used “slavery” in a similar fashion.

Within this indentured servitude or slavery, the people were given strict instructions about treating their slaves/servants well.  They were told to not make them work on the Sabbath, Exodus 23:12.  And they were counseled to treat them respectfully.  For example, Ephesians 6:9 prohibits threatening your slaves:

 And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

In the New Testament times many Christians were slaves to the Romans.  (The Romans did practice involuntary slavery).  So there was counsel given to the slaves as well.  They were told to get free if they could, but not to worry if they could not. (1 Corinthians 7:21-23).  And they were counseled to be obedient to their masters as they would to be to Christ Himself  (Ephesians 6:5-8).

Further, Heavenly Father makes it clear in several passages, that our worldly titles of slave or master mean nothing to Him.  Galatians 3:28 says:

There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

 

This idea is also taught in Ephesians 6:8 and Colossians 3:11.

So we see, Theodore, that Heavenly Father loves all of His children and does not condone the mistreatment of any of them.

 

 

Gramps

 

 

 

Who was the father of the 1st King Mosiah?

Who was the father of the 1st King Mosiah?

Question

 

Gramps,

Who was the father of King Mosiah?  There doesn’t seem to be a patriarchal link. I’m referring to the first King Mosiah, not his grandson, a subsequent king.

Floyd

 

Answer

 

Floyd,

We know very little about the kings of the Nephites between Nephi’s death (about 545 BC) and the rise of Mosiah (around 130 BC).  Indeed, we know very little about Nephite secular history generally during this period.  The problem is complicated by the fact that the first few chapters of Mosiah were apparently part of the 116 pages lost by Martin Harris.  These missing chapters may have filled in some of the blanks; unfortunately, they are not now available for study.

Jacob records that, in memory of Nephi, succeeding kings developed a tradition of assuming the regnal name of “Nephi” regardless of what their names had been prior to accession to the Nephite throne (Jacob 1:11).  About two hundred years after Nephi’s death, Jarom observed that “our kings and our leaders were mighty men in the faith of the Lord; and they taught the people the ways of the Lord” (Jarom 1:7).  From these assertions, one might hypothesize that Mosiah’s father was a righteous man who reigned under the name of “Nephi”.

 

Gramps

 

 

Is Ebola the desolating sickness spoken of in the scriptures?

Is Ebola the desolating sickness spoken of in the scriptures?

Question

 

Gramps,

My questions is one of speculation, But do you think that perhaps the Ebola virus could be the desolating sickness spoken of in the scriptures that shall cover the land in the last days?  Thanks.

Dev

 

Answer

 

Dear Dev,

Although D&C 5:19 talks about a desolating scourge, there are also other scriptures that speak of plagues, pestilences and diseases.  I see no reason why ebola might not be one of the latter-day scourges, but we also need to remember that every time a new epidemic starts (think AIDS), people start wondering if “this is it”. I don’t think we need to wait for “it”. These are the last days. Of this we can be certain because our prophet declared it.  In 2001, Pres. Hinckley stated:

The era in which we live is the fulness of times spoken of in the scriptures, when God has brought together all of the elements of previous dispensations.  Living in the Fulness of Times

 

 

Gramps

 

 

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