“Patience” by Neal A. Maxwell

My attention has been drawn to an interesting talk by Neal A. Maxwell on the subject of patience, which can be found here. There’s a lot of substance to this talk, but what really caught my attention was this paragraph here:

When the veil which encloses us is no more, time will also be no more (D&C 84:100). Even now, time is clearly not our natural dimension. Thus it is that we are never really at home in time. Alternately, we find ourselves impatiently wishing to hasten the passage of time or to hold back the dawn. We can do neither, of course. Whereas the bird is at home in the air, we are clearly not at home in time—because we belong to eternity. Time, as much as any one thing, whispers to us that we are strangers here. If time were natural to us, why is it that we have so many clocks and wear wristwatches?

The Book of Mormon describes how God himself is not bound by time (Alma 40:8: “all is as one day with God, and time only is measured unto men”), but Elder Maxwell here talks about time is ultimately not an environment we are entirely comfortable with either, which struck me as a truly profound thought. There’s much more in this talk, however, so I thoroughly recommend reading all of it. Some other snippets that caught my eye:

The patient person assumes that what others have to say is worth listening to. A patient person is not so chronically eager to put forth his or her own ideas. In true humility, we do some waiting upon others. We value them for what they say and what they have to contribute. Patience and humility are special friends.

Further, the patient person can better understand how there are circumstances when, if our hearts are set too much upon the things of this world, they must be broken—but for our sakes, and not merely as a demonstration of divine power. But it takes real patience in such circumstances to wait for the later vindication of our trust in the Lord.

Patience is always involved in the spiritual chemistry of the soul, not only when we try to turn the trials and tribulations—the carbon dioxide, as it were—into joy and growth, but also when we use it to build upon the seemingly ordinary experiences to bring about happy and spiritual outcomes.

Patience is, therefore, clearly not fatalistic, shoulder-shrugging resignation. It is the acceptance of a divine rhythm to life; it is obedience prolonged. Patience stoutly resists pulling up the daisies to see how the roots are doing. Patience is never condescending or exclusive—it is never glad when others are left out. Patience never preens itself; it prefers keeping the window of the soul open.

“For if righteousness come by the law, then Christ is dead in vain”

I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

(Galatians 2:21)

I find this an interesting verse to mull over. Sometimes it seems our reaction to sin and bad habits is to try and conquer them purely through our own efforts or mortal means. But this isn’t possible. What is true of addictions is really true of all our sins: we, as natural men (and women) cannot overcome them by our own efforts (indeed, in this light addictions are simply the adversary getting smarter about how he preys upon our fallen natures), no matter how hard we try.

But Christ did not die in vain. Freedom from sin, from addiction, from bad habit is possible, but only through his power. Through him, we can be cleansed from all wickedness and have the power to put off our fallen natures to which we are otherwise prone:

Now I say unto you that ye must repent, and be born again; for the Spirit saith if ye are not born again ye cannot inherit the kingdom of heaven; therefore come and be baptized unto repentance, that ye may be washed from your sins, that ye may have faith on the Lamb of God, who taketh away the sins of the world, who is mighty to save and to cleanse from all unrighteousness.

(Alma 7:14)

For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father.

(Mosiah 3:19)

Hell!

My thesis presently prevents me from writing much on this blog, but it seems this article is still quite relevant…

David's random ramblings

There’s a quite misguided article on hell by some member at the Huffington Post (thanks to Dan Peterson’s blog for the link), in which she basically claims we don’t believe hell exists (“The short answer to this is simple: No”). She admits that while Mormons “casually” refer to hell, and even concedes that the Book of Mormon “mentions” it. However, she claims that really it’s used either in a metaphorical sense, refers to “spirit prison” (which she claims “is also not a place that God has created for sinners” but “is a place where those who die in ignorance of Christ go”), or lastly “outer darkness” as a destination for the devil and his angels and unspecified “sons of perdition”. “God does not punish us” claims the author.

There’s bits of truth here mixed with folk doctrine and some real misconceptions, but these are widespread misconceptions. I remember as a…

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On Loving Those Who Really Are Your Enemies | Sixteen Small Stones

When Jesus enjoined his followers to love their enemies, he didn’t simply mean that they should stop demonizing those who they wrongly perceived as enemies because they were different; He wasn’t suggesting that conflict is the consequence of misunderstanding, and that if we would just try to understand those who we perceive as enemies we would discover that they are not enemies after all. He actually requires us to love those who really are our enemies; those whose ideas, desires, and actions truly are incompatible and in conflict with our own.

A thoughtful little article – read the rest at On Loving Those Who Really Are Your Enemies | Sixteen Small Stones

“Love Wins,” and Charity Loses

A great article has been put online, first presented by Ralph Hancock (a professor of political science at BYU) at the 2016 FAIRMormon conference in which he discusses the modern ideology of “love” and the confusion some have had between such concepts and the ideal of charity, and the consequent belief that obedience towards God is less or unimportant. Read it here: “Love Wins,” and Charity Loses – FairMormon (link courtesy of Daniel Peterson’s blog here).

Personally I am reminded of Matthew 22:35-40:

Then one of them, which was a lawyer, asked him a question, tempting him, and saying,

Master, which is the great commandment in the law?

Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

This is the first and great commandment.

And the second is like unto it, Thou shalt love thy neighbour as thyself.

On these two commandments hang all the law and the prophets.

Love is certainly central to Christ’s teachings, but it should never be forgotten that loving God comes first.

What brings Miracles

As one does, I happened to come across some meme that was being shared on facebook, one clearly aimed at an LDS audience. There’s lots of them floating out there, usually with some snippet of a talk or some well-meaning sentiment. The ones I tend to notice however are the ones that, while well-meaning, fall short on the “actually right” scale. Those who know me will know my annoyance at things like the “I never said it’d be easy, I only said it’d be worth it” when Christ didn’t actually say that. However, the one I noticed today was, I believe, sufficiently wrong that it is not just a matter of me being crotchety, and worth bringing up here.

I’m not going to reproduce the image, since it’d end up being shared with this blogpost and people would get the wrong idea. However, the text stated: “Obedience brings blessings, but obedience with exactness brings miracles.”

I’m really not sure this is true.

And I think this is important because a lot of people can come to believe this: that they must be absolutely, 100% obedient, before God will intervene. “Obedience with exactness” can become a never-ending standard that only one person ever born on this earth ever met. But it isn’t true. I’ve been blessed to be a witness and a recipient of miracles on a number of occasions – and I’m not simply talking “happy coincidence” level of miracles (sometimes I think we sell such things short with low expectations, but that’s another matter) either – but I certainly haven’t been perfectly obedient. Yet I think this sort of belief can hold people, who are many times more obedient or charitable than I am, from receiving miracles that are otherwise on offer.

There are several scriptures I believe are pertinent when faced with this statement.

Wherefore, beware lest ye are deceived; and that ye may not be deceived seek ye earnestly the best gifts, always remembering for what they are given;

For verily I say unto you, they are given for the benefit of those who love me and keep all my commandments, and him that seeketh so to do; that all may be benefited that seek or that ask of me, that ask and not for a sign that they may consume it upon their lusts.

(D&C 46:8-9)

Spiritual gifts seem very much a sort of miracle, especially when we consider one gift is the “working of miracles” (D&C 49:21). Here in the verse above we learn that such gifts are for those who love God and keep all his commandments… “and him that seeketh so to do”, a merciful caveat. An important one too. I was fortunate while serving my mission, for example, to be blessed with many miracles. Yet I certainly cannot claim to have been 100% perfectly obedient at all times. I made mistakes, and so does anyone else. But did I want to be obedient? Yes, I certainly did, and I think that made a big difference. God takes our desires into account, not just our “results”.

However, there is one factor in the scriptures, more than any other, that is associated with the occurrence and the working of miracles. And it is not exact obedience:

For if there be no faith among the children of men God can do no miracle among them; wherefore, he showed not himself until after their faith.

Yea, and even all they who wrought miracles wrought them by faith, even those who were before Christ and also those who were after.

(Ether 12:12, 16)

Thus God has provided a means that man, through faith, might work mighty miracles; therefore he becometh a great benefit to his fellow beings.

(Mosiah 8:18)

Behold I say unto you, Nay; for it is by faith that miracles are wrought; and it is by faith that angels appear and minister unto men…

(Moroni 7:37)

He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

(Galatians 3:5)

And that he manifesteth himself unto all those who believe in him, by the power of the Holy Ghost; yea, unto every nation, kindred, tongue, and people, working mighty miracles, signs, and wonders, among the children of men according to their faith.

(2 Nephi 26:13)

For I am God, and mine arm is not shortened; and I will show miracles, signs, and wonders, unto all those who believe on my name.

(D&C 35:8)

The fundamental precondition, aside from the will of God, for miracles is faith. Sometimes, it is true, that faith must be trust that even if God chooses not to act, that he knows best anyway. But it must also include a trust that he can and is willing to help and work miracles in the lives of his children, and that he is capable and willing to do so despite our imperfections .The Gospels contain a litany of accounts of the Saviour healing the sick and working mighty miracles, and then calling the recipients to a life of obedience. The entire premise of the Atonement is that God acted without waiting for us to reach some level of perfection: that “while we were yet sinners, Christ died for us” (Romans 5:8). And so it is with his miracles. The Lord is not waiting for our perfect obedience to help us, but rather works with us according to our faith and His will, and it is through his help and miracles that we become perfect.

Linked article: “The Ammonites Were Not Pacifists”

There’s an excellent article at the Interpreter website on the Ammonites and the question as to whether or not they were pacifists. I think it’s not only a good article on its subject, but also a good example of the sort of thing I’d like to see more of: it’s not just about some niche area that may be interesting from a historical or cultural perspective, but rather about something which has important implications for what the Book of Mormon is trying to teach us (in this case on the topic of just war).

Why go to church

I’ve recently seen several posts, giving various reasons why people found it emotionally difficult to go to church and in some cases had stopped. It’s happened to coincide with a few things in my personal study, so I thought I should touch on the topic. It’s one where – for all the difficulty I have with empathy – I think I’m in some position to understand. I too find church difficult at times. Part of this is simply due to the fact that I find groups difficult anyway (thankfully people in my ward are very understanding about this). On some occasions, however, I do run into the same difficulty that I’ve seen mentioned: namely the emphasis the Church places on the family. I’m a 35 year old never married male, in a Church where one prominent leader taught that “no other success can compensate for failure in the home”*. Nor do I particularly have a litany of successes outside the “home”. So when the topic turns to families, or eternal marriage, or whatever, it’s hard not to feel like some sort of failure. And I know there’s quite a lot of people in different circumstances who experience similar feelings of falling short.

I’ve seen some attempts to regard this as some sort of cultural difficulty, as opposed to a doctrinal matter. Yet I do not believe that can resolve everything. While there are definitely sentiments and so on out there that are the product of culture, culture isn’t exactly something that can be easily or swiftly steered, and certainly isn’t easily amenable to central direction (I can only imagine that governments would love to if they could). Furthermore, this isn’t just an issue of culture: the importance of the family, the covenant of eternal marriage and so on are matters of doctrine, and they’re ones the world needs to hear. At a time when such matters are increasingly depreciated in Western civilisation, the Church would be failing in its divine responsibility were it not to speak frequently on these topics. The Church’s message is true and needed, even if it may cause discomfort in those who’d like those blessings but who have not received them. There’s a dilemma here that reminds me of Jacob 2 and 3, where (as I mention) Jacob is left having to give a message that may cause some distress because other people need to hear it.

And, after all, this is not the only such thing that may cause discomfort in attending church. I’ve mentioned my own personal difficulty around groups of people. Others may feel they don’t fit in, or face some other anxiety about their situation. Many have their crosses to bear, in many cases through no fault of their own. While others can perhaps make these things easier, ultimately some individuals will be faced with choosing between attending church and incurring some discomfort, and choosing not to.

I can understand the latter decision. But I believe it is a mistake, and one perhaps grounded in a misunderstanding of what attending church is supposed to do. From the way that I’ve heard a number of people speak, there seems to be an expectation that attending church is something we do for our sake, so we feel uplifted or edified or so on. With that expectation, it is understandable that people may conclude that if it is not doing that, well, why go?

It is true that one of the purposes of meeting together is to be “instruct[ed] and edif[ied]” (D&C 43:8) and “speak one with another concerning the welfare of their souls” (Moroni 6:5). But if that were the only reason, well we’d often fall short. To quote Bruce R. McConkie:

…We come into these congregations, and sometimes a speaker brings a jug of living water that has in it many gallons. And when he pours it out on the congregation, all the members have brought is a single cup and so that’s all they take away. Or maybe they have their hands over the cups, and they don’t get anything to speak of.

On other occasions we have meetings where the speaker comes and all he brings is a little cup of eternal truth, and the members of the congregation come with a large jug, and all they get in their jugs is the little dribble that came from a man who should have known better and who should have prepared himself and talked from the revelations and spoken by the power of the Holy Spirit.

Sure, it’s an opportunity to be uplifted and enlightened, and when that happens: great! But the Lord has chosen in his wisdom to staff the place with very imperfect volunteers, and so we don’t always deliver what other people need. We should try harder, of couse. But if we were to assess the Church as if we were some sort of consumer, expecting a service to be delivered, then we are bound to be disappointed.

But that’s not why the Lord has us meet together, certainly not as mere recipients of a service. Setting aside the fact that the Lord also expect us to seek to teach and encourage others also, the scriptures give us a number of other key reasons to worship together.

Firstly, it’s a commandment. If we believe in a God who has given us commandments, we have to take seriously scriptural statements that “the children of God were commanded that they should gather themselves together oft” (Alma 6:6), or (as part of a modern decalogue) the commandment “and that thou mayest more fully keep thyself unspotted from the world, thou shalt go to the house of prayer and offer up thy sacraments upon my holy day” (D&C 59:9).

Secondly, as in the verse quoted above, its an opportunity to participate in sacred ordinances, most especially that of the sacrament. Participating in this is likewise a commandment, one we are to “always observe to do” (3 Nephi 18:6-7, 10-12, D&C 20:75), and a major reason for the Church to “meet together oft” (Moroni 6:6).

Thirdly, and encompassing the points mentioned above, we are to gather together not to receive a service, but to worship. The “children of God” were commanded to meet together often to “join in fasting and mighty prayer in behalf of the welfare of the souls of those who knew not God” (Alma 6:5–6). They “assemble[d] themselves together at their sanctuaries to worship God before the altar, watching and praying continually” (Alma 15:17). The church established by Alma at the waters of Mormon had “one day in every week that was set apart that they should gather themselves together to teach the people, and to worship the Lord their God, and also, as often as it was in their power, to assemble themselves together” (Mosiah 18:25). As the commandment in Section 59 elaborates (v.10):

For verily this is a day appointed unto you to rest from your labors, and to pay thy devotions unto the Most High;

None of these other purposes really depend upon what other people do or feel or say. Other people might be insensitive, or unthoughtful, or unsupportive or even judgmental (though I often find people worry about being “judged” by a congregation who are actually far more worried about their own problems). We may not fit in; they may not like us; we may not enjoy it; we may not feel we have gotten the right “experience”; it may be uncomfortable or even painful. But none of that matters.

This is not to detract from the fact that attending church may require much more from some people than it does others. I sympathise with those facing that. I also know the Lord is just and merciful, and I have no doubt that He will recognise that, and judge (and bless) accordingly. But perhaps it will help us if we recognise that going to church is not about what other people do or feel towards us, or even about how we feel and whether we feel good or uplifted. It’s about about obeying and worshipping God, and Him only. Other people are involved because He has commanded us to worship collectively, and as part of our worship He has expectations as to how we treat them and the rest of his children. But whether we enjoy church or not, whether we fit in or not, whether we feel uplifted or not: none of this can stop us from paying our devotions to the Most High. And if we attend and reverently offer our worship, despite our difficulties, then we are doing what the Lord requires of us.

 

* Postscript: Interestingly, it seems that David O. McKay did not coin this particular quote, but was actually quoting a particular author. President Harold B. Lee also offered a paraphrase of this particularly quotation, which may be encouraging for those who are trying but feel like they are meeting little success in family life: “Remember, paraphrasing what President McKay said, “No success will compensate for failure in the home.” Remember also that no home is a failure as long as that home doesn’t give up.” (Emphasis from linked blog).

“The Visions of Joseph Smith”

I ran across the following devotional after being asked a question about the first vision and thought it was interesting enough to share. Several snippets:

Visions can take various forms. Personal visitations or appearances of deity, angels, or even Satan and his emissaries certainly come under the heading of visions. Visions can also include seeing vivid images where the veil is lifted from an individual’s mind in order to see and comprehend the things of God. Certain dreams could be considered visions, particularly when heavenly or spiritual messages are conveyed. Finally, certain revelations received through the Urim and Thummim mediums such as the Nephite interpreters and the seer stone may also be classified as visions.

While the visions received by Joseph Smith were also revelatory experiences, revelations were not always visionary. Hence, in researching Joseph Smith’s visions, I attempted to distinguish between visions and other kinds of inspiration or revelation. More often than not, when a vision was involved, the wording of the source material indicated that a vision–not a more general “revelation”–had been received. However, in some instances, the visual nature of the experience was not quite clear.

Three major points became apparent as I researched Joseph Smith’s visions. First, and perhaps most remarkable, is the sheer number of visions the Prophet received. The majority of these visions are not found in the standard works but pervade the Prophet’s own history and the records kept by contemporaries who were present when a vision was received or when Joseph Smith spoke about his sacred communications. As I began collecting the accounts of the visions, I realized that any attempt to total the number of visions would risk excluding some, since evidence of visions relies upon documentation, and some visions may have been purposely unrecorded. Of one vision Joseph remarked, “I could explain a hundred fold more that I ever have of the glories of the kingdoms manifested to me in the vision were I permitted, and were the people prepared to receive them.”

Second, the Prophet was privileged to receive so many visions that is appears they became almost commonplace experiences for him. For example, in 1843 he said, “It is my meditation all the day, and more than my meat and drink, to know how I shall make the Saints of God comprehend the visions that roll like an overflowing surge before my mind.” Perhaps because his visionary experiences were so frequent, he often left out details or failed to record certain events altogether.

Finally, in a number of instances, others witnessed Joseph Smith’s visionary experiences or were present when the Prophet had visions, often seeing the manifestation with him. The recorded statements of these witnesses and co-participants give additional testimony and credibility to the reality of the Prophet’s seeric experiences.

The remainder can be found at the BYU Hawaii website at “The Visions of Joseph Smith” | Devotionals and Speeches

Hell!

There’s a quite misguided article on hell by some member at the Huffington Post (thanks to Dan Peterson’s blog for the link), in which she basically claims we don’t believe hell exists (“The short answer to this is simple: No”). She admits that while Mormons “casually” refer to hell, and even concedes that the Book of Mormon “mentions” it. However, she claims that really it’s used either in a metaphorical sense, refers to “spirit prison” (which she claims “is also not a place that God has created for sinners” but “is a place where those who die in ignorance of Christ go”), or lastly “outer darkness” as a destination for the devil and his angels and unspecified “sons of perdition”. “God does not punish us” claims the author.

There’s bits of truth here mixed with folk doctrine and some real misconceptions, but these are widespread misconceptions. I remember as a missionary teaching around one family’s home, where my companion at the time (a good man and teacher – I enjoyed serving with him) made the claim that we did not believe in hell. After the discussion when we were alone again I brought it up. “Er… we do believe in hell. In fact we believe in lots more hell than most people. We just don’t think most people are going to be there permanently”. More recently I’ve had the opportunity to notice that despite it being more than a decade since I got home from my mission, the same phrases keep getting repeated (such as “spirit prison isn’t a place of punishment, it’s simply a place of learning), even though they cannot be found in either the scriptures or things like Preach My Gospel (which basically paraphrases Alma 40 on the issue). On a side issue, finding out how such notions get transmitted nearly word for word despite zero official support would be an interesting topic in itself.

However, it is on hell itself that I address myself. The following points seem to be misunderstood, and yet easily established from scripture:

 

A) God does punish sinners

Perhaps the most fundamental misunderstanding here. The author of the linked article bluntly claims the opposite, but this is (as also noted by one commentator on Daniel Peterson’s blog, who quotes some of the same passages) quite unscriptural. Take the following scriptures:

And because of the intercession for all, all men come unto God; wherefore, they stand in the presence of him, to be judged of him according to the truth and holiness which is in him. Wherefore, the ends of the law which the Holy One hath given, unto the inflicting of the punishment which is affixed, which punishment that is affixed is in opposition to that of the happiness which is affixed, to answer the ends of the atonement—

2 Nephi 2:10

Now, repentance could not come unto men except there were a punishment, which also was eternal as the life of the soul should be, affixed opposite to the plan of happiness, which was as eternal also as the life of the soul.

Now, how could a man repent except he should sin? How could he sin if there was no law? How could there be a law save there was a punishment?

Now, there was a punishment affixed, and a just law given, which brought remorse of conscience unto man.

Alma 42:16-18

For, behold, the mystery of godliness, how great is it! For, behold, I am endless, and the punishment which is given from my hand is endless punishment, for Endless is my name. Wherefore—

Eternal punishment is God’s punishment.

Endless punishment is God’s punishment.

Doctrine and Covenants 19:10-12

And I will punish the world for evil, and the wicked for their iniquity; I will cause the arrogancy of the proud to cease, and will lay down the haughtiness of the terrible

2 Nephi 23:11//Isaiah 13:11

At present this punishment is largely deferred (thankfully!) as we are experiencing a probationary state to give us time to repent (Alma 12:24). But God most certainly will punish wickedness; in fact to do otherwise is to be merciless to the victims of sin.

 

B) Hell Exists, and God has prepared it for those who do not repent

Hell is not just “mentioned” in the Book of Mormon: the word is used 59 times, more than in the Old Testament and New Testament combined (31 and 23 times respectively). Both the Book of Mormon and other latter-day scripture speak of it being prepared by God for the wicked:

Yea, they are grasped with death, and hell; and death, and hell, and the devil, and all that have been seized therewith must stand before the throne of God, and be judged according to their works, from whence they must go into the place prepared for them, even a lake of fire and brimstone, which is endless torment.

2 Nephi 28:23

And, behold, there is a place prepared for them from the beginning, which place is hell.

D&C 29:38

Wherefore, they have foresworn themselves, and, by their oaths, they have brought upon themselves death; and a hell I have prepared for them, if they repent not;

Moses 6:29

(1 Nephi 15:35 speaks of the devil being the “preparator” of hell, but Royal Skousen argues – quite convincingly in my opinion, in the light of passages such as Moses 6:29 and D&C 29:38 – that this is a scribal error and “proprietor” is intended).

 

C) Hell does sometimes have a broader meaning

“Hell” is sometimes used in other senses. Thus we find it used as a label for the forces of the opposition (as in D&C 6:34 or 88:113), or some other despairing situation (as by Jonah in Jonah 2:2). Jacob uses the term hell to mean “the death of the spirit” (2 Nephi 9:10). One particular notable use is by Alma when teaching the people of Ammonihah:

And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.

And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell.

Alma 12:10-11

Here Alma is using the “chains of hell” to describe not a place, but a condition, where someone has rejected the word, lost what they already have and is held captive by the devil’s will. However, I’m not sure Alma would quite agree that what he is describing is “metaphorical”. I suspect he would describe it as a very real spiritual phenomena (and one we can see elsewhere in the Book of Mormon).

 

D) Hell also refers to the destination of the spirits of the wicked go after death

Alma describes:

And then shall it come to pass, that the spirits of those who are righteous are received into a state of happiness, which is called paradise, a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow.

And then shall it come to pass, that the spirits of the wicked, yea, who are evil—for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house—and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth, and this because of their own iniquity, being led captive by the will of the devil.

Alma 40:12-13

We seem to shy away from such descriptions, but Alma does not: indeed he describes the destination of the wicked as “outer darkness” (a term we moderns seem to have solely associated with the sons of perdition, although of the six times the term is used in scripture – Matthew 8:12, Matthew 22:13, Matthew 25:30, Alma 40:13, D&C 101:91, D&C 133:73 – not once is it so associated; in fact all the uses in latter-day scripture clearly have reference to broader groups). This is “spirit prison”. This is hell.

However, there seem to be a misunderstanding that may explain why people try to soften this. As in the linked article, there seems to be this belief that all who are not members of the Church, including those who were simply ignorant, are going to spirit prison. But Alma simply divides between the “righteous” and the “wicked” (indeed “evil”!). He nowhere states that this includes righteous non-members, particular those who simply lack knowledge of Christ. Likewise Joseph F. Smith, in his vision, speaks of Spirit Paradise as the home of “the ungodly and the unrepentant who had defiled themselves while in the flesh” and “the rebellious who rejected the testimonies and the warnings of the ancient prophets”.

We furthermore have an actual example, in the thief on the cross:

And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?

And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.

And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

Luke 23:39-43

It is highly unlikely that the thief on the cross had been baptised or received other essential ordinances, nor presumably had his life been an unspotted one. But Christ tells him: “To day shalt thou be with me in paradise”. Doubtless the thief had a lot more learning to do and things to do to be ready for heaven itself, but it seems his heart was right enough that he could escape hell. There are things to be learned and ordinances to be received, but the righteous dead need not wait for those in hell.

And really, if members think their ancestors are waiting in hell for them to get their baptisms by proxy sorted out, even delaying Temple attendance by 24 hours seems an outrageous sin (and quite unjust)!

 

E) All are ultimately saved from hell, save the “sons of perdition” and the devil and his angels.

One measure of quite how many people are going to pass through hell is that this is listed as a defining characteristic of those who receive a telestial glory. I’m not exaggerating:

And again, we saw the glory of the telestial, which glory is that of the lesser, even as the glory of the stars differs from that of the glory of the moon in the firmament.

These are they who are thrust down to hell.

D&C 78:81, 84

However – since again there seems to be some confusion on the matter – this is not a reference to the telestial kingdom itself, the glory of which “surpasses all understanding” (D&C 76:89 – despite hypothetical spiders?). Rather we learn of these people:

These are they who are cast down to hell and suffer the wrath of Almighty God, until the fulness of times, when Christ shall have subdued all enemies under his feet, and shall have perfected his work;

D&C 76:106 (my emphasis)

The telestial kingdom is what comes after hell, and the future inhabitants of the telestial kingdom must spend some time in hell – in spirit prison, awaiting their resurrection – for their sins “until” Christ has perfected his work. But their time in hell will come to an end, because of the efficacy of Christ’s atonement. For:

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

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.

Wherefore, he saves all except them—they shall go away into everlasting punishment, which is endless punishment, which is eternal punishment, to reign with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment—

And the end thereof, neither the place thereof, nor their torment, no man knows;

D&C 76:42-45

With the exception of the “sons of perdition”, the devil, and his angels, all mankind will be ultimately saved from hell. This is not because of the article’s mistaken claim that “God does not punish us”, for God is just, and will punish unrepentant sin. There is no cause for complacency, or believing that we can sin “and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God” (2 Nephi 28:8). God is a holy and a just God, who “cannot look upon sin with the least degree of allowance” (D&C 1:31). He will require a reckoning from us and we are accountable to him, as much as we will want the same of those who’ve sinned against us. But he couples those traits and holds them in perfection alongside his equally perfect love and mercy: seeking to save, but not permissive and an enabler of evil.