Three Sacrifices and Three Altars.

The notion of four worlds which also includes three degrees of glory is well established in LDS theology. These three degrees of “glory” are three degrees of “salvation.” Frequent readers of my posts and other materials know that I contend that the three glories are three different “dimensions,” or groups of dimensions (as our current world is a group of three and a half dimensions). If you take this idea further, salvation is a very delineated proposition.

Let me propose this questions: Did the atonement take place in the garden or on the cross?

LDS folks are often quick to answer “the garden” because we have been taught about what happened in the garden, but was the garden the completing of the atonement? If you answered yes then you must believe that the cross was not necessary? Or perhaps it only had to do with accommodating the resurrection? If so why was it that Jesus waited until His experience at the cross was complete to say “it is finished.” The cross is prominently pointed to in scripture as the place of atonement.

I would suggest that the atonement happened in three different glories, and three different places. We see this pointed to in the plan of salvation in stone, the temple. We can observe the underlying structure that is shared with all true temples. Central to this structure is the existence of three levels of salvation, or holiness. For simplicity, let’s look at Solomon’s temple. There are three basic section; the Court representing the Telestial Kingdom, the Holy Place representing the Terrestrial Kingdom, and the Holy of Holies representing the Celestial Kingdom.

Each of these kingdoms has a prominent feature, and that is the altar for that kingdom.

In Solomon’s temple, the space designed to represent the Telestial Kingdom had an altar called the “Altar of Sacrifice.” It is here that the working out of the salvation of man is symbolized, and memorialized.

The gate into the telestial space is equated with membership into the church, or in other words, the Kingdom. To rightfully enter that space the initiate had to accept the principles and ordinances of that space. We are not told all of what went on in Solomon’s Temple, but we do know some things.

The altar in any given holy space represents the spot where God and man come together in that degree of glory, where the symbols of the covenant for that degree are expressed, and where a portion of the “Covenant of Creation” is renewed.

The symbols for a kingdom are not some unrelated abstract token, they not only symbolize of the underlying saving truth. they are emblematic of that truth, and in a likeness of that truth, which is the covenant.

The Altar of Sacrifice was the first order of business in the telestial space (The Court). It symbolizes the suffering and death that Christ endured on the cross. It is meant to impress upon us that in a telestial world that justice is achieved in brutal and violent ways. The Altar of Sacrifice is the space where the covenant, the cross, justice, mercy, man, and God come together in what some ancients thought of as a knot, where all of these things intertwine. What happened on the cross is symbolized by what happens on the Altar of Sacrifice.

If we then enter into the space representing the Terrestrial Kingdom (in Solomon’s Temple) we find another type of altar, the Table of Shewbread. It is at this table that the covenants belonging to the Terrestrial Glory, along with the ordinances are expressed.

We know [1] of only two places where Jesus atoned for our sins; the cross and in the Garden of Gethsemane, but certainly there are three. It is likely that the place that Jesus retired to with Peter, James, and John, that was farther into the garden than He allowed the other apostles, where He was “exceeding sorrowful unto death” (Mark 14:34) is the place that is represented by the Table of the Shewbread, and is the place of atonement in the Terrestrial World. This could rightfully be referred to that which saves someone into that kingdom, but it might be more properly be described as a level of sanctification.

The Table of the Shewbread has a strong resemblance to the modern LDS rite of Sacrament. The existence of the bread and the wine on each table leads us to believe this connection may exist. If this is a real link, we are forced to consider the Sacrament as a Terrestrial Ordinance [2].  Which would also make some symbolic or mystical link between the altar of the Terrestrial Kingdom, and the Sacrament tables of LDS meetinghouses. We could view this as an extension of the temple into our weekly worship. In the telestial realm our baptismal fonts clearly have a theological link to the temple sea on the backs of twelve oxen.

The priests and laymen (at least in the early years of Solomon’s Temple) killed the lamb and other victims on the north side of the Altar of Sacrifice in the Court, or the Telestial area of the temple. This was a playing-out, or theater of the Atonement upon the cross. When the participants burnt the offerings it was an invitation to deity to participate in or accept the sacrifice (like burning incense symbolizes prayers or petitions to God). The eating of the remaining parts of the victim has to do with internalizing the deity, or becoming one with God.

We can eat the flesh (flesh and blood) of the Telestial sacrifice, at the Altar of Sacrifice, and become one with God there, be identified with Him at that level, with that law, with those ordinances, or we can eat from the Table of Shewbread, drink the wine, and be sanctified and one with God at that level, glory, dimension, law, and ordinances. It’s our choice.

There is an additional choice. When Christ went further into the Garden of Gethsemane, there He suffered to the greatest degree. There he suffered alone. He left the area where Peter, James, and John waited, the place of “suffering unto death” and went in further. What exactly happened there we don’t really know [1], other than; for us He suffered to a very great extent:

“Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit...” (Doctrine and Covenants 19:18)
----------------
1. Others may know, but it is not widely known.
2. Some may view this assertion differently, but I see this as a holy and inspiring thing.

The Holy Spirit of Promise

I was teaching a class the other day in High Priests Group on the Plan of Happiness. I had proffered my contention that each ordinance we receive must be sealed by the Holy Spirit of Promise (Holy Ghost) to be of force. It is my view that when a person receives an ordinance the Holy Spirit of Promise “seals” that the ordinance was performed correctly regarding form and authority, and the associated law was received and has been kept (assuming that person is living that law - or it is later sealed when the person does live the law).

I used a paragraph in the "Guide to the Scripture" under “Holy Spirit of Promise” which reads in part:

“He [the Holy Ghost] confirms as acceptable to God the righteous acts, ordinances, and covenants of men. The Holy Spirit of Promise witnesses to the Father that the saving ordinances have been performed properly and that the covenants associated with them have been kept.”


This notion was challenged by one of the good brethren, because of the following paragraph that reads: 


“They who are sealed by the Holy Spirit of Promise receive all that the Father has, D&C 76:51–60 (Eph. 1:13–14).”

The distinction being where I contend that each law and ordinance must be sealed upon a person, he read the reference to mean that at some point, all at once they are all, including exaltation sealed upon a righteous person.

I would argue that the next line also needs to be considered to understand this concept:



“All covenants and performances must be sealed by the Holy Spirit of Promise to have force after this life, D&C 132:7, 18–19, 26”

I believe that baptism is a critical ordinance, even for a person who never has “all that the Father has” or exaltation sealed upon him. But, that each ordinance and its corresponding law, including baptism, must be sealed upon each of us. If not, we are son’s of perdition (in the case of baptism).

The same would hold true for each ordinance and law. 

I would further contend that what ordinance and corresponding law we receive (we receive law by ordinances) dictates the resurrection we will receive. This is clear in the Doctrine and Covenants. Regarding the Holy Spirit of Promise we read:

“...All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise ...are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead.” (Doctrine and Covenants 132:7)

And then to the point of the law we keep or abide determines our resurrection:



“22For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory.

23And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory.

24And he who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory. Therefore he must abide a kingdom which is not a kingdom of glory.” (Doctrine and Covenants 88)

I suspect that for most of us we receive the ordinances and the laws, and we grow into the law some time in the future. When we do, we have some spiritual experience and don’t even know that it was the Holy Spirit of promise sealing those ordinances upon us. And like those who receive “all the Father has” or have their calling and election made sure in this life, we may spiritually digress and return many times. But, we have proven that we can live the law, and only a full rebellion will separate us from that kingdom sealed upon us.


What think ye?

Amazing Grace (my new book)

Announcing the first release candidate of my new book, Amazing Grace, One Mormon's View of the Atonement.

It's a short 117 pages.

This is my view of the Plan of Salvation. Your comments, constructive or otherwise are welcome.

To download it in PDF format CLICK HERE.

To see "Amazing Grace" in HTML, click HERE But for some reason the graphics are not working.

---------------------------------

Of Course I recommend my other books as well: Mormon Mysticism and Kingdoms That Clash.

As soon as I get the finishing touches on this book, I will begin my next researching the Tree of Life. So Stay Tuned!

Consecration

In the pre-mortal world there was a plan put forward by God the Father that we now call the Plan of Salvation. Lucifer responded to the plan with a counter offer. His counter offer masqueraded as an acceptance, it contained limits and changes to the plan, and was geared to his personal benefit.



Lucifer is the archetype of an non-consecrated heart.



The Law of Consecration is the law of the Celestial Kingdom. If we wish to inherit a celestial glory we need to start demonstrating that we can live this law.



We follow Satan’s example when in our lives we wish to have, or attempt to negotiate a change from the plan. Before this world was created, certain rules were set in place that we must all abide by, that we trust will bring certain results.(1)

When we refuse to live by these rules we attempt to institute our own laws. As we become the instituter of new laws, we think to change the rules in opposition to God’s will. This is called becoming a law unto ourselves. The Plan of Salvation is the only way to Salvation and Sanctification.



“That [whoever] which breaketh a law, and abideth not by law, but seeketh to become a law unto itself [themselves], and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore, they must remain filthy still.”(2) (Doctrine and Covenants 88:35)



If someone in this life decides they don’t want the saving ordinance of baptism for example (assuming it has been properly presented to them), thinking that they have some unique relationship with God, and they can have the blessing of salvation, and reject the ordinances, they seek to become a law unto themselves. Thinking they have carved out some special rules for themselves, and that God will have to take them as they come. What they will find is that they will either repent, or be cast off to outer darkness.



A consecrated heart is born of the understanding that there is not more than one plan, and that any counter offer is a rejection of the plan. A consecrated heart doesn’t resist God at some point of opposition (The trials of this world) and in effect say “this is as far as I go” as though they can stop the plan from working upon them. In the throws of opposition, a consecrated heart seeks strength, relief, healing, enlightenment, sanctification, patience, and the determination to endure to the end. A sanctified heart clings to the covenants, ordinances, and the knowledge of the plan.

The temple is where we receive the covenant of consecration.

(1) “There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated— And when we obtain any blessing from God, it is by obedience to that law upon which it is predicated.” Doctrine and Covenants 130:20-21.

(2) These people can’t be sanctified by law because they break the laws. They can’t be sanctified by mercy because they reject Christ and His mercy. Justice would condem them. They can’t be sanctified by judgment because they will be judged worthy of outer darkness, being filthy still.

Fruit of the Tree of Life - D&C 88:24

I received for Christmas (Thanks Ryan, Jamie, and Sterling) a “Revelations and Translations” version of the new Joseph Smith Papers (JSP). I feel as though I should apologize because as soon as I opened the book, within five minutes I am correcting the Doctrine and Covenants.

Now there may be back-story that I don’t know about, and perhaps Joseph Smith corrected it, and it is correct as it currently reads in the scriptures. But, from the information I currently have, it appears a correction is in order for Section 88:24.

From page 294 of the JSP which is a copy of the handwritten original text written by John Whitmer we read:

“...Therefore he is not fruit [and then a little arrow pointing up] for a kingdom of glory...”



[Click on Graphic Above To Inlarge]

But above and a little to the left of the word “fruit” there is a “revision” by John Whitmer in Parenthesis. The “translation” provided by the JSP says the words are “(or meet)” By it look much more like “(or meat)” to me.



Again from the information I currently have, it looks to me as the “meat” is a better translation, both by direct observation, of context.

First, the entire section uses the Tree of Life as a backdrop, it is the imagery used for the ascension doctrine being conveyed. In the section heading it announces itself as the “olive leaf...plucked from the Tree of Paradise.” So the fact that “fruit” was written in the original text seems to be more at home than most alternatives. 
"Fruit” is at home in a tree motif.

At some point it was decided to drop the word “fruit” completely and use the words in the parentheses. The word “fruit” does not appear in our current scriptures.

Now if you go down the road of dropping the word fruit, then the whole tree-fruit motif is gone, and no longer a factor in understanding the words in the parentheses.

Again, the JSP translates the words as “or meet.” But if you use the context of the tree-fruit motif the word “meat” fits better. Plus as I observe the word, and the letters “e” and “a” as used here, compared to the rest of the text, I am convinced the word is “meat.”



Also, the text is discussing the Telestial glory of kingdom, which is a definition of salvation, each kingdom above that is sanctification, not salvation. The fruit of the Tree of Life is salvation. However, from a cabalistic point of view we each eat from the tree at one of the three levels that correspond to resurrections of glory.

Good Sons Of Perdition?

I was invited last Sunday to read the 76th section of the Doctrine and Covenants. This invitation was an attempt to reclaim me from my false ideas regarding who the son of perdition are.

Admittedly I have some minority views on a few Plan of Salvation matters. I will here attempt to defend the views I have that are associated with identifying the sons of perdition.

The question was asked “what happens to a good gentile man who rejects the gospel and Christ in this life, and in the spirit world?”

First, there is a logical fallacy within the question itself. What makes one thing or person “good?” By definition, if one would reject Christ in the spirit world, he would not be “good.” There Christ is revealed unto every person. Nobody is condemned for choices they make in ignorance. The beauty of LDS theology is that everyone gets a fully informed choice to accept or reject the gift of Christ.

But since that is the way the question was asked, I responded the best I could, “that person would be a son of perdition.” To which a light roar of disapproving comments were made. This surprises me a bit. Is it not clear in LDS theology that without Christ, there is NO SALVATION?

Salvation, in LDS theology, is clearly a resurrection to any degree of glory. While we hope to be saved into the Celestial Kingdom, a Telestial resurrection is still salvation.

Second, we can not atone for our own sins. We may suffer for them, but that suffering is unto repentance, but does not atone one bit. The penalty for sin is eternal separation (forever) from God. When would a sinner ever complete the punishment? The answer is “never.” Only Christ’s atonement can meet the demands of justice.

“Behold, he [Christ] offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered” (2 Nephi 2:7)

I believe Christ died for the world.

“41 That he came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness;

42 That through him all might be saved whom the Father had put into his power and made by him;

43 Who glorifies the Father, and saves all the works of his hands, except those sons of perdition who deny the Son after the Father has revealed him.

44 Wherefore, he saves all except them…” (Doctrine and Covenants 76:41-44)

Before every person’s final judgment, the Father will “reveal” Christ, in some way. We qualify as son’s of perdition if we reject Christ with a fully informed decision, after He has been “revealed,” whether in this life, the spirit world, or the resurrection.

The gift of Christ is offered to all.

“And they [son’s of perdition] who remain shall also be quickened [resurrected]; nevertheless, they shall return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received.”

“For what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift.” (D&C 88:32&33)

So, upon conclusion, pursuant to my invitation, I did again read Doctrine and Covenants section 76 and remain of the opinion that salvation cometh only through Christ.

Mormon Mysticism - The Book - Newest Version

I wrote my second book “Mormon Mysticism” back a couple years. When preparing to write the book I was listening to the radio program “Dennis Prager” and he said something to the effect that any book worth writing should be written in under 100 pages. So I was determined to trim my thoughts down to 100 pages. But many of my readers thought the book was not complete and there were to many holes, and things left without explanation.

I worked up a second addition still trying to keep the size down.

I have just finished my final writing, it’s now 290 pages. I have to admit I am proud of this work. It’s the book I wish someone would have given me 15 years ago (I was not ready for it till then).

You can see it online in html form HERE (free). Some of the formating is funny in html, but it’s good for references.

Or, you can download a pdf HERE (free).

I have not yet updated Lulu.com, where you can buy paper back copies, or Amazon.com. I will let you know when the latest version is available there.

NOTE: If you purchased an earlier version in paperback, and would like an updated copy, send me an email, and when I get my first batch of paper backs I will send you one for free.

Anointing - Oil and Blood

There is a theme in Old Testament and other religious writings of that day regarding anointing. There are many instances of sacred anointings from Adam seeking to be anointed with the oil from the tree of life, to Moses anointing the implements of the Tabernacle and so on.

Baptism is usually and rightfully thought of as the initiation ritual of ancient Israel, with symbolic stories of Adam standing in the Jordan River for forty days as his repentance and baptism. We know as Latter-Day Saints that Adam was actually baptized. (Moses 6:64&65)

Ancient Jewish converts had to be baptized, circumcised, and perform sacrifice as initiatory rites. Ancient Israelite thinking about anointing was also associated with these introductory rites.

“The solemn setting apart of a person or thing to a special use or purpose. According to Fleischer (Levy, "Neuhebr. Wörterb." ii. 206), the word "hanak" (to initiate) is derived from the "rubbing of the throat" of an infant for the purpose of cleansing it and enabling it to take the mother's milk, and is therefore applied to every form of initiation. It appears, moreover, that the "rubbing" remained for a long time an essential feature of the rite of initiation, for "every consecration in Biblical times was accompanied by rubbing or anointing with oil the object to be consecrated. Thus the pillar at Bethel was anointed (Gen. xxviii. 18; compare the "dedication" of Nebuchadnezzar's image, Dan. iii. 2 et seq.). The priests and the vessels of the Tabernacle were anointed with oil (Ex. xxviii. 41, xxx. 26; Lev. viii. 10-12; Num. vii. 13), and by this rite they were "hallowed." "Mishát Adonai" is, therefore, "consecration to the Lord" (Lev. x. 7).” JewishEncyclopedia.com

In temple symbolism; sacrifice, baptism, and anointing were all contiguous in their area of the temple, which represented the Telestial Kingdom.

"Teleiomai [relating to the telestial kingdom] means to be introduced into the mysteries... [a] teleiotes is a person who has been initiated into some degree or other of the mysteries, and the completion of the degree qualifies him as complete..." (Temple and Cosmos, Hugh Nibley, Deseret Book, Pg# 28)

Initiation into some degree of the mysteries is analogous to being initiated into some level of the temple worship system.

There is a relationship between oil and the blood of the sacrificial victim. In gospel themes the two are sometimes interchangeable.

In a temple setting, relating to sacrifice, a “filling of the hand” is closely related to the anointing. A priest “fills his hand” with his sacrificial offering, and that demonstrates his part in the sacrificial system. Aaron filled his hand with the sacrificial meat and burnt it upon the altar. (Leviticus 9:17)

Anointing is for “consecration.” What we read in the King James as “consecration” is often “fills the hand” in Hebrew, as in Ezekiel 43:26. The Hebrew word MLA (mala) is defined in Strong's Exhaustive Concordance (word 4390); “...to fill up...to be ordained... consecrate... to unite together... ‘to fill the hand’ means to ordain or consecrate for service to God... consecrated...”

In Hebrew, covenant (brit - BRYT) literally means“cut-where-blood-flows.” When a sacrificial victim would be cut the blood would be caught in cups and passed from one priest to another, not to be sat down. In this way the the priests' hands were filled, and the people were consecrated and sanctified by the sprinkling of the blood upon the people.

And what did blood represent? Messiah, or the anointed one.

Can We Suffer For Our Own Sins?

Today’s Sunday School lesson was on one of my favorite subjects, the “Plan of Salvation.” This topic is thought by many to be elementary, but I find it deep and riveting.

When we got to the point of discussing the three kingdoms of glory I asked the question; are those who inherit the Telestial or Terrestrial kingdoms fully forgiven of their sins, or just partially cleansed? I always ask that question at that point to anchor the discussion should a debate ensue (which is not uncommon for me on this topic).

As the discussion continued, the view was shared by a couple brethren that those who go to the Celestial kingdom enter by the atonement of Christ. But, those who enter the two next kingdoms do so by suffering for their own sins.

I reject this idea. I know why they believe that, it is based upon a misunderstanding of a few verses, however, it flies in the face of the rest of LDS theology. Yet this idea is not unheard of.

Let me first state my views on these issues, which surprisingly I find controversial among my fellow members.

I believe that Christ died for the world.

“41 That he came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness;

42 That through him all might be saved whom the Father had put into his power and made by him;

43 Who glorifies the Father, and saves all the works of his hands, except those sons of perdition who deny the Son after the Father has revealed him.

44 Wherefore, he saves all except them…” (D&C 76:41-44)

Salvation is the redemption of the soul, or in other words the spirit and the body. In fact, Christ redeems the bodies of all men pursuant to the primordial covenant of creation.

I suggest that the resurrection of the dead is the redemption of the soul, body and spirit, of all men, even the son’s of perdition.

“And the spirit and the body are the soul of man.

And the resurrection from the dead is the redemption of the soul.

And the redemption of the soul is through him [Christ] that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the dearth shall inherit it.” (D&C 88:15-17)

In other words, all are saved, body and spirit in the resurrection (OK, calm down, you don’t need to call my bishop).

The son’s of perdition are in the process of redemption in the resurrection, but until the final judgment, post-resurrection is given, the crowns of the kingdoms are not given. The son’s of perdition reject the gift of redemption at the final day.

Speaking of the resurrection of the son’s of perdition we read:

“And they [son’s of perdition] who remain shall also be quickened; nevertheless, they shall return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received.

For what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift.” (D&C 88:32-33)

The gift of redemption is given to all, but is not received by the son’s of perdition.

These son’s of perdition can’t reject the gift of Christ, and pay for their own sins, and receive a kingdom of glory, nor can anyone else.

The punishment for sin is endless separation from God. We can never pay for our own sins! We can never come to a point at which the penalty has been fully paid without Christ.

“Behold, he [Christ] offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered.” (2 Nephi 2:7)

To overcome sin and its consequences, the price paid must be an infinite atonement, see 2 Nephi 9:7. Men can’t provide that. Without a savior we will languish forever in separation from God.

“…[T]here is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise.” (2 Nephi 2:8).

The 88th section of the Doctrine and Covenants, verse 35 lays out the ways people can be saved.

Mercy – But unless we accept Christ, how can we receive mercy? Mercy is given through Christ. Otherwise law and justice are frustrated.

Justice – But we all fall short and have broken the law, so law only brings death to us sinners.

Judgment – The same problem as justice.

No matter what else we have done, without Christ, we remain filthy still. There are not several, competing, or parallel ways to be saved, there is only one way. This is basic Mormon doctrine.

The people who inherit the Telestial Kingdom suffer the wrath of God in this life, are cast down to hell after this life to suffer Gods wrath in spirit prison, but in the end accept Christ.

Christ paid for the sins of the world, and salvation is free. What determines where we spend eternity is what law we are willing to live.

“All sins shall be forgiven, except the sin against the Holy Ghost; for Jesus will save all except the son’s of perdition.” (Joseph Smith, The Miracle of Forgiveness, pg 119)

It's a great plan!