In the first part of this paper the prophecy of Joseph of Egypt provides a foundation. Thereafter we moved from the Lord’s revelation of the Book of Mormon and how Joseph of Egypt prophesied it would “grow together” with the Bible. The same prophecy contains another prophecy yet to be fulfilled when Israel gathers. It dovetails with the first prophecy mentioned.
Prior to this paper reference material was exclusively drawn from the scriptures of Joseph Smith’s day and Lectures on Faith. Part 3 of this continuation represents a dispensational transition from original King James English scriptures to the recently canonized Restoration Edition. This acknowledges the end of the dispensation of Joseph Smith and beginning of a new dispensation with a new dispensation head.
Rather than a clean break between dispensations the new one is a continuation of work begun by Joseph Smith. Joseph Smith’s life was cut short before his work was complete. The Lord honored what was accomplished by Joseph during his life. The foundation laid by Joseph was sufficient to maintain institutions claiming his legacy for the prior two hundred years. Those claiming to preserve his legacy abdicated their responsibility to vigorously defend Joseph Smith’s integrity and devotion to the Lord. Today, various agendas of those claiming to be heirs to his legacy wrestle with historical evidence conflicting with long established narratives. Self-serving agendas led many to acquiesce in their defense and mock Joseph Smith by ceding to claims he was a liar, adulterer and pedophile. Absolving Joseph Smith of these claims undermine their right to Joseph Smith’s authority. In defense of their established narratives they throw Joseph Smith and his reputation under the proverbial bus. The Lord warned Joseph Smith from the Restorations beginning this would be his fate.
“He called me by name, and said unto me that he was a messenger sent from the presence of God to me and that his name was Nephi, that God had a work for me to do, and that my name should be had for good and evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people . . .” (RE T&C 1, Joseph Smith History Part 3:3).
The Lord made clear His work would be accomplished by flawed individuals in their weakness.
“Wherefore, I, the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph and spoke unto him from Heaven, and gave him commandment, and also gave commandments to others that they should proclaim these things unto the world. And all this that it might be fulfilled which was written by the prophets: the weak things of the world should come forth and break down the mighty and strong ones, that man should not counsel his fellow man, neither trust in the arm of flesh, but that every man might speak in the name of God, the Lord, even the Savior of the world, that faith also might increase in the earth, that my everlasting covenant might be established, that the fullness of my gospel might be proclaimed by the weak and the simple unto the ends of the world and before kings and rulers. Behold, I am God and have spoken it” (RE T&C 54:4, emphasis added).
The Lord enlists the weak and simple of this world to confound the wise. His servants are called in their weakness but mentored by Him; and in time become strong. Moroni, the last prophet in the Book of Mormon lamented his weakness in writing and how his words would be mocked by latter-day Gentiles. He was shown our day and witnessed the disrespect Joseph Smith would endure. He probably anticipated a similar reception for his writings.
“And when I [Moroni] had said this, the Lord spake unto me, saying, Fools mock, but they shall mourn. And my grace is sufficient for the meek, that they shall take no advantage of your weakness. And if men come unto me, I will shew unto them their weakness. I give unto men weakness, that they may be humble. And my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me and have faith in me, then will I make weak things become strong unto them. Behold, I will shew unto the gentiles their weakness. And I will shew unto them that faith, hope, and charity bringeth unto me, the fountain of all righteousness” (RE Ether 5:5, emphasis added).
The Lord followed the pattern explained to Moroni when the Restoration began with Joseph Smith:
“These commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding. And inasmuch as they erred, it might be made known; and inasmuch as they sought wisdom, it might be instructed; and inasmuch as they sinned, they might be chastened that they might repent; and inasmuch as they were humble, they might be made strong, and blessed from on high, and receive knowledge from time to time, after they having received the record of the Nephites . . .” (RE T&C 54:5, emphasis added).
The weakness of Joseph Smith in the beginning of his ministry was shown to Joseph of Egypt. In addition to witnessing Joseph Smith’s weaknesses, Joseph of Egypt was shown a time when Joseph Smith’s weaknesses are turned to strength.
“Wherefore, the fruit of thy [Joseph of Egypt’s] loins shall write, and the fruit of the loins of Judah [Bible] shall write. And that which shall be written by the fruit of thy loins, and also that which shall be written by the fruit of the loins of Judah, shall grow together unto the confounding of false doctrines, and laying down of contentions, and establishing peace among the fruit of thy loins, and bringing them to the knowledge of their fathers in the latter days, and also to the knowledge of my covenants, saith the Lord. And out of weakness he [Joseph Smith] shall be made strong, in that day [last days] when my work shall commence among all my people, unto the restoring thee, O house of Israel, saith the Lord” (RE 2 Nephi 2:4, emphasis added).
The Gentiles of Joseph Smith’s day lacked appreciation for the work done by Joseph. The respect and appreciation for Joseph Smith’s efforts is reserved for a day when Israel is gathered. As foretold in the prophecy of Joseph of Egypt, Joseph Smith’s efforts transition from being weak in the beginning to strong in the end.
Joseph and Hyrum Smith have been dead for many years, but that doesn’t prevent the Lord from fulfilling His prophecy spoken by Joseph of Egypt. The Lord revealed to Joseph of Egypt a “spokesman” would be given for Joseph Smith. That spokesman would speak when Joseph Smith no longer speaks for himself; in the last days when Israel is gathered.
“And the Lord said unto me also, I will raise up unto the fruit of thy loins [Joseph Smith], and I will make for him a spokesman. And I, behold, I will give unto him that he shall write the writing of the fruit of thy loins unto the fruit of thy loins; and the spokesman of thy loins shall declare it. And the words which he shall write shall be the words which are expedient in my wisdom should go forth unto the fruit of thy loins . . .” (RE 2 Nephi 2:6, emphasis added).
Joseph Smith writes the record of Joseph of Egypt’s posterity but the spokesman declares it. Joseph Smith brings forth the Book of Mormon and many revelations. Thereafter the Lord sends a spokesman in the days leading up to Israel being gathered. This is where we find ourselves today.
A new dispensation is begun, built on the foundation laid by Joseph Smith. Before it can be built, Joseph Smith must be made strong shoring up the foundation by re-establishing the veracity of Joseph Smith and his teachings.
“Mormons treated Joseph Smith poorly while he was alive, and worse in rewriting his history. They abused him and continue to slander his memory with revisionist histories composed to vindicate sins celebrated as sacraments [polygamy, discrimination in priesthood ordinations, altering temple ordinances]. Even the Mormons who profess to honor him, misuse his name and memory to prop up false, prideful claims to follow a religion they say he founded. Joseph declared to the Latter-day Saints in April 1844 (two months before he was murdered), “You don’t know me; you never knew my heart.” (TPJS, p. 361.) That audience and its descendants have been the primary custodians of Joseph Smith’s legacy. They have produced libraries of Joseph Smith biographies. Their work has overwhelmed any attempt to tell the events accurately. This book attempts to allow Joseph to explain his heart in his own words. When allowed to speak for himself, he emerges as a different man than the character described by his critics, or the fictional account advocated by the Latter-day Saints. The Latter-day Saint version of Joseph Smith is a wily, complex and deceitful caricature. They believe he was a smooth, two-faced hypocrite who said and did one thing in private and another in public. But the historical record upon which they base their reconstruction is filled with alterations and emendations to support Brigham Young’s agenda. One writer described the conflict, The official History of the Church of Jesus Christ of Latter-day Saints was published in book form under the direction of the First Presidency in 1902. The introductory assurance that “no historical or doctrinal statement has been changed” is demonstrably wrong. Overshadowed by editorial censorship, hundreds of deletions, additions, and alterations, these seven volumes are not always reliable. …The nineteenth-century propaganda mill was so adroit that few outside Brigham Young’s inner circle were aware of the behind-the-scenes alterations so seamlessly stitched into church history. Charles Wesley Wandell, an assistant church historian, was aghast at these emendations. Commenting on the many changes made in the historical work as it was being serialized in the Deseret News, Wandell noted in his diary: “I notice the interpolations because having been employed in the Historian’s office at Navuoo by Doctor [Willard] Richards, and employed, too, in 1845, in compiling this very autobiography, I know that after Joseph’s death his memoir was ‘doctored’ to suit the new order of things, and this, too, by the direct order of Brigham Young to Doctor Richards and systematically by Richards.” The Quorum of the Twelve, under Brigham Young’s leadership, began altering the historical record shortly after Smith’s death. Contrary to the introduction’s claim, Smith did not author the History of the Church. At the time of his 1844 death, the narrative had been written up to 5 August 1838. (Richard S. Van Wagoner, Sidney Rigdon: A Portrait of Religious Excess, Signature Books (Salt Lake City, 1994), p. 322.) Following Joseph’s death, the separation and dispute over history first played out between The Church of Jesus Christ of Latter-day Saints (Salt Lake City) referred to as the “Brighamites” and The Reorganized Church of Jesus Christ of Latter Day Saints (Independence) referred to as the “Josephites.” These two largest Mormon churches held opposing views of the history and character of Joseph Smith. Brigham Young compelled his Brighamite faction to practice polygamy claiming it was Joseph’s secret teaching. Joseph’s widow, Emma Smith, and her sons, rejected polygamy and maintained that Joseph likewise condemned it” (Snuffer, Denver. A Man Without Doubt (pp.157-159), emphasis added. Unknown. Kindle Edition).
This is one example of the process to refuting false claims against Joseph Smith and reclaiming and declaring Joseph as the faithful servant of God he is. His works and life are a testament to his faithfulness, declared by his spokesman.
As stated earlier, the ministry and work of Joseph Smith dovetails with the ministry of the spokesman the Lord provides Joseph Smith in the last days. The spokesman declares the words written by the Prophet. As Joseph Smith revealed previously unknown information about John the Beloved, the spokesman follows the same pattern. We now examine additional revelation regarding John the Beloved.
More of the Record of John the Beloved
In part 2-B of this paper a promise from the Lord was made, foretelling the arrival of the fulness of John the Beloved’s record.
“And it shall come to pass, that if you are faithful you shall receive the fulness of the record of John” (LDS D&C 93:18).
In the new dispensation we find more information regarding John the Beloved gradually coming to light.
“Therefore, it [Holy Order] is withdrawn from mortal men from time to time. When not active among men, it only remains present through John the Beloved. John was translated, acting thereafter only as an angelic minister. Because of this, he’s not free to openly preside. The Lord explained to Peter concerning John: I will make him as flaming fire and a ministering angel. He shall minister for those who shall be heirs of salvation who dwell on...earth… (Joseph Smith History 13:19 RE). John has ministered only “as a flaming fire and a ministering angel,” which circumscribes how and to whom his ministry is extended. He ministers “for those who shall be heirs of salvation who dwell on the earth,” or (as Moroni explained by quoting his father):
The office of their ministry is to call men unto repentance, and to fulfill and to do the work of the covenants of the Father which he hath made unto the children of men, to prepare the way among the children of men by declaring the word of Christ unto the chosen vessels of the Lord, that they [chosen vessels, heirs of salvation] may bear testimony of him; and by so doing, the Lord...prepareth [Aaronic, Elias] the way that the residue of men may have faith in Christ, that the holy ghost may have place in their hearts…. (Moroni 7:6 RE, emphasis added) (The Religion of the Fathers, Denver Snuffer Jr., p.33, emphasis added).
The Holy Order may be withdrawn from mortal men from time to time but through John the Beloved, a translated being, the Holy Order is always present on earth; because John the Beloved is present but “not free to openly preside.” In John the Beloved’s angelic capacity, he reveals to “chosen vessels” [righteous men] the words of Christ and the mortal “chosen vessels” declare those words to those to whom they minister. In this manner the influence of John the Beloved and Holy Order is ever-present on earth; though not openly, but through mortal man.
“Angels, including John, minister to chosen vessels. It’s the responsibility of mortal ministers to preach the message. The message must be accepted and acted on for faith in Christ. The Holy Order must be held again by mortals and must be returned voluntarily back to Christ in a second Adam-ondi-Ahman. That is the arrangement made before the foundation of the Earth. God gave dominion over the Earth to Adam, and Christ will receive back the right of dominion before His return in glory” (The Religion of the Fathers, Denver Snuffer Jr., p.34, emphasis added).
Details in previous quotes provide additional information on the role of John the Beloved; but the most significant contribution was the Lord providing more of John’s record known as the Testimony of Saint John. The new revelation provides more details, including intimate insights into many events in the New Testament gospel of John.
For example, the conversation between Peter and Jesus following the Savior’s resurrection. Before reading the account from the Testimony of Saint John, the examination of this account is reviewed for comparative purposes.
“This is the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.
So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these [fish]? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs [Christians in their early spiritual progression].
He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep [Christians spiritually maturing].
He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep [spiritually mature].
Verily, verily, I say unto thee, when thou wast young, thou girdest thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretcheth forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.
Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord which is he that betrayeth thee?
Peter seeing him saith to Jesus, Lord, and what shall this man do?
Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me.
Then went the saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? (LDS John 21:14-17, emphasis added).
Following a meal of fish, the Savior engages Peter in conversation intended to heal Peter’s guilt from his three denials forcefully delivered when asked if he was a disciple of Jesus. After giving Peter the opportunity to reaffirm his devotion three times, Jesus commissions Peter to teach his disciples in their progression from their spiritual infancy. The Lord asks Peter two additional times if he loves the Lord and Peter answers in the affirmative. Following the subsequent questions the Lord repeats his request for Peter to nurture Christ’s disciples through their spiritual maturation. The Lord’s sheep are His disciples and feeding them refers to teaching and nurturing them.
Turning to the same account in the Testimony of Saint John we distinguish differences between the two accounts.
“After the meal, Jesus said to Simon Peter, Simon, son of Jonas, do you love me above every thing else? He answered him, Yes, Lord. You know that I love you. He said to him, Take care of my lambs as they are growing [preparatory, Spirit of Elias, Aaronic Priesthood]. He asked him again the second time, Simon, son of Jonas, do you love me above every thing else? He said to Him, Yes, Lord you know that I love you. He said to him, Take care of my lambs as they increase [Spirit of Elijah, Melchizedek Priesthood]. He said to him the third time, Simon, son of Jonas, do you love me above every thing else? Peter was concerned because He asked him for a third time, Do you love me? And he said to Him, Lord, you know all things. You know that I love you. Jesus said to him, Care for my lambs as they are added upon.
In the New Testament gospel of John the Lord implies there are different levels of spiritual advancement by referring to two stages of maturity using the terms “lambs” and “sheep.” The account in the Testimony of Saint John refers to His believers as “lambs,” because of their different formative stages throughout their spiritual progression.
The Testimony of Saint John’s account incorporates key words and phrases pointing to three levels of spiritual advancement. Instead of the Lord asking Peter to teach His lambs and sheep, the Savior asks Peter to nurture his disciples through three levels of progression. Lambs “growing” points to the beginning of their spiritual progression. This is preparatory pointing to the Spirit of Elias and the Aaronic Priesthood.
The second level of their spiritual progression refers to their “increase.” This level is connected to the Spirit of Elijah and Melchizedek Priesthood. Nephi, referring to Isaiah points to this level of progression.
“The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined.
Thou hast multiplied the nation, and increased the joy-they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil.
For thou [the Lord] hast broken the yoke of his burden, and the staff of his shoulder the rod of his oppressor” (RE 2 Nephi 9:11, Isaiah 4:1, emphasis added).
The increase is not material wealth but through their liberation from Satan, their oppressor and bonds of sin. In the second level mankind rises up out of darkness into light, from death to the hope for Eternal Life.
The final level refers to His lambs being “added upon,” which is linked to the Spirit of Messiah and Patriarchal Order. The third level of progress is explained by the Lord to Abraham:
“And there stood one among them that was like unto God [the Lord], and he said unto those who were with him [Noble and Great], We will go down, for there is space there, and we will take of these materials and we will make an earth whereon these may dwell. And we will prove them herewith to see if they will do all things whatsoever the Lord their God shall command them. And they who keep their first estate shall be added upon, and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads for ever and ever” (RE T&C 145, Abraham 6:2, emphasis added).
Those who keep their “first estate” [pre-mortality] are “added upon” or “increased,” a reference to re-gaining access to our record of heaven that is within us but veiled from our consciousness; until Patriarchal Father’s restore it through angelic ministration. Joseph Smith and Oliver Cowdery experienced this restoration following the dedication of the Kirtland Temple.
“As this vision closed, the Heavens were again opened to their [Joseph and Oliver’s] view, and they saw and beheld, and were endowed with knowledge from the beginning of this creation to the ends thereof [knowledge limited to pre-mortality and mortality but not Eternal]. And they were shown unspeakable things from the sealed [veiled] record of Heaven, which man is not capable of making known, but must be revealed by the Powers of Heaven” ( RE T&C 157:30, emphasis added).
To understand this experience two terms must be defined. The first is the “record of Heaven”:
Moses 6:61 says, “Therefore it is given to abide in you; the record of heaven; the Comforter; the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, which maketh alive all things; that which knoweth all things…” [This definition of the Holy Ghost is the same definition found in Lectures. The “record of heaven” can be in you because you came from God’s presence and knew Him, the Son, the noble and great, and participated there in choosing to follow God.] Joseph Smith said in Nauvoo, “I am learned, and know more than all the world put together. The Holy Ghost does, anyhow, and He is within me, and comprehends more than all the world: and I will associate myself with Him He was referring to “the record of heaven,” the peaceable things: “…that which knoweth all things, and hath all power according to wisdom, mercy, truth, justice, and judgment.” The second paragraph of Lecture Fifth declares all of us can possess the same mind, and the third paragraph says we may become one. The only way it can happen is for us all to obtain the mind of God. When that happens differences [between us] melt away. (Snuffer, Denver. Preserving the Restoration, p.72, emphasis added. Mill Creek Press).
Receiving a fullness of the mind of the Father is done incrementally, not all at once. John said the Savior did it grace for grace as do we. The second step in the progress of the lambs is opening the door; but an open door does not translate to immediate comprehension. It was not the effect for Joseph and Oliver in that moment.
“And they were unable to take it in; therefore, they were commanded to pray and ask to comprehend by the power of the spirit, to bring all things to their remembrance, even the Record of Heaven which would abide in them. Amen and Amen” (RE T&C 157:32, emphasis added).
The record of Heaven is the Spirit of God within us containing the knowledge of God. Though the full contents include the complete body of God’s knowledge, Heavenly Mother is the wisdom regulating the quantity and timing when God’s knowledge is distributed throughout this creation.[1] It is through the grace of Christ we are saved but one can’t dismiss the likelihood Heavenly Mother’s role in the apportionment of grace as we draw nearer to God, “grace for grace.”
Access to the record of Heaven is facilitated by solemn and consistent observance of the sacrament in remembrance of the Savior.
“The weekly sacrament prayers ask God the Father to send His (Christ’s) Spirit to be with those who eat and drink in remembrance of Christ’s body and blood. If we have His (Christ’s Spirit) then we have the Father’s Spirit; or according to the Lectures on Faith, we have the Holy Spirit to be with us. This Holy Spirit is “a personage of Spirit” which dwells within us. Or, in other words, when we receive the “mind of the Father and the Son” by listening to the Holy Spirit, we become sanctified by Their presence within us. We become “one” with them. We gain access to “the record of heaven; the Comforter; the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, which maketh alive all things; that which knoweth all things, and hath all power according to wisdom, mercy, truth, justice, and judgment.” Lectures on Faith, Joseph’s sermon in the April 1844 General Conference, and D&C 93 all describe the Father “dwelling in Christ . . . This mind of God, this Holy Spirit that emanates from Them fills the immensity of space. It is part of God. It is as accessible to us as it was to Christ, which is how we become one with Them. “Father I pray for these whom thou hast given me, that they may be one as thou and I are one. Christ said of Himself in Ether 3:14: “Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters.” [This is the way we may become sons of God. The One who redeems us becomes our Father, and therefore He who is the Only Begotten of the Father in turn “begets many sons and daughters” (Snuffer, Denver. Preserving the Restoration pp.328-329., Mill Creek Press)
Partaking of the sacrament consistently in solemn humility is an expression of our desire to realize the substance of the sacrament prayer. The sacrament expresses our willingness to always remember Him in our daily walk and expresses our desire for the Spirit of Christ will dwell within us that we may be sanctified. As we become more sanctified we gain increased access to the “record of Heaven” or “peaceable things of immortal glory.” This is revelation restoring our pre-mortal knowledge; clarifying our mortal understanding and opens the doorway to the greater mysteries of God. “All truth,” which is knowledge of the past, present and future in eternity.[2]
The second phrase that must be defined is the term “powers of Heaven.” This is the means by which the “record of Heaven” opens to us. The glossary provides the following explanation:
“A title [Powers of Heaven] referring to a specific group with status on the other side of the veil; a proper noun, not just an abstraction. In the afterlife there are different rungs on Jacob’s ladder where different Powers are fixed: Angel, Archangel, Principality, Power, Dominion, Throne, Cherubim, and Seraphim — they may all be called Powers of Heaven. These Powers [Patriarchal Fathers][3] have no desire to control or compel others to rise on Jacob’s ladder. Each rung is a developmental stage of growth through which all must pass if they want to ascend nearer to God. Each individual on Jacob’s ladder should be moving toward perfection”[4] (A Glossary of Gospel Terms, Powers of Heaven, p.755, emphasis added).
The Powers of Heaven are men who are guided and sanctified through the Savior’s personal ministry until they are prepared to enter Heavenly Father’s presence within His temple; to be ordained to the Patriarchal Priesthood. Thereafter they are ministering angels who perform the Father’s work of fulfilling His covenants.
“And because he hath done this, my beloved brethren, hath miracles ceased? Behold, I say unto you, nay; neither have angels ceased to minister unto the children of men. For behold, they [Angels] are subject unto him, to minister according to the word of his command, shewing themselves unto them of strong faith and a firm mind in every form of godliness. And the office of their ministry is to call men unto repentance, and to fulfill and to do the work of the covenants of the Father which he hath made unto the children of men, to prepare the way among the children of men by declaring the word of Christ unto the chosen vessels of the Lord, that they may bear testimony of him; and by so doing, the Lord God prepareth the way that the residue of men may have faith in Christ, that the holy ghost may have place in their hearts, according to the power thereof; and after this manner bringeth to pass the Father the covenants which he hath made unto the children of men. And Christ hath said, If ye will have faith in me, ye shall have power to do whatsoever thing is expedient in me. And he hath said, Repent, all ye ends of the earth, and come unto me, and be baptized in my name, and have faith in me, that ye may be saved” (RE Moroni 7:6, emphasis added).
Those who keep their “second estate” have “glory added to their heads for ever and ever.” What is glory and why is it added to their heads?
“The glory of God is intelligence, or in other words, light and truth (T&C 93:11), and is obtained by obedience to law. The word glory refers to intelligence — or knowledge and understanding.2 “God says this is His work and [His] glory: to bring to pass the immortality and eternal life of man (RE Genesis 1:7) — that mankind returns to His presence and with Him partakes of eternal life and exaltation. Since His glory is intelligence, He shares it with us. Glory is shared intelligence” (A Glossary of Gospel Terms, Glory, p.665, emphasis added).
If the glory of God is intelligence or knowledge and understanding, the repository of glory is in the head. Where our brains are located.
Why is this relevant to the study of John the Beloved? It is relevant because in addition to John the Beloved gathering Israel, John also “restores all things”[5] including the means of restoring all things required to gain access to the “record of Heaven” and access to God’s knowledge throughout Eternity.
In addition to increased light regarding Peter and the Savior’s conversation, the Testimony of Saint John gives greater insight into their discussion of John’s fate.
“Then Peter turned and looked at the disciple whom Jesus loved, who was behind. This was him who was next to
Jesus at supper, and had quietly asked Him during supper, Lord, who is the one that will betray you? Peter saw him and asked Jesus, Lord, and what will become of this man? Jesus explained, I said to him, John, my beloved what do you desire? And John replied, Lord, give to me the power that I may bring souls to you. And I said to him, In the name of Father Ahman I commit to you that because you desire this you shall tarry until I return in my glory.
And for this reason the Lord said to Peter, If I will that he tarry till I come, what is that to you? For he desires from me that he might bring souls to me, but you desire that you might come to me in my kingdom. I tell you, Peter, yours was a good desire, but my beloved has undertaken a greater work on earth. In the name of Father Ahman I say to you that you shall both have what you requested, and you both will have joy from what you each requested” (RE T&C 171, Testimony of Saint John 12:18-20, emphasis added).
We turn now to what John the Baptist said regarding John the Beloved and his latter-day role of “Elias.”
[1] “Our scriptures speak carefully about the existence and importance of a Heavenly Mother, a Divine Female whose greatest attribute is to bestow wisdom upon the whole of this creation. It is possible to miss Her presence. That cultural and theological blindness is not because of Her absence from the scriptures. It's not hard to detect Her if you look. We just don’t look” (Our Divine Parents, Denver Snuffer Jr., p.2, emphasis added).
[2] “ . . . You were also in the beginning with the Father, that which is spirit, even the spirit of truth, and truth is knowledge of things as they are, and as they were, and as they are to come . . . ; (RE T&C 93:8).
[3] “ . . . The Patriarchal Priesthood is not defined in scripture. The most important point is that there is priesthood which exists, but is not contained within or conferred by [a] church. It comes from one source — the Father. To receive that, read The Tenth Parable and you will have a description of how it unfolds.” The Son is necessarily involved. He is the gatekeeper; He alone decides if a person is going to qualify. When the Son takes it as His work to bring a person before the Father, His ministry can take many years and is designed to cure what is wrong, fix all that is broken, and remove all that is impure in the candidate. Only when the Son can vouch for the individual is he brought before the Father. It is the Father who confers and ordains a man to the highest priesthood. Patriarchal Priesthood is obtained by meeting God in His temple, not merely in a ceremony on earth. In the last days, this priesthood will again be called the Holy Priesthood after the Son of God. The Priesthood at the end of the world will be a mirror image of what was in the beginning” (A Glossary of Gospel Terms, Patriarchal Priesthood, pp.745-747 , emphasis added).
[4] “The Spirit of Truth is of God. I am the Spirit of Truth. And John bore record of me, saying, He received a fullness of truth, yea, even all truth. And no man receives a fullness unless he keeps his commandments. He that keeps his commandments receives truth and light until he is glorified in truth and knows all things” (RE T&C 93:9, emphasis added).
[5] “Question: What are we to understand by the little book which was eaten by John, as mentioned in the 10th chapter of Revelation [Rev. 3:13]?Answer: We are to understand that it was a mission and an ordinance for him to gather the tribes of Israel. Behold, this is Elias [John the Beloved] who, as it is written, must come and restore all things” (RE T&C 74:14, emphasis added).
Scott Roderick
10/20/2024
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