New review at Interpreter

George L. Mitton, member of the editorial board of the new Interpreter: A Journal of Mormon Scripture (link) and former associate editor of FARMS Review, has published a review of Jeff Bradshaw's book Temple Themes in the Book of Moses.

The full text of the review can be seen here.

Interpreter: A Journal of Mormon Scripture

We're proud to announce a new outlet for peer-reviewed scholarly Mormon studies! You can see it here. Its mission statement is as follows:

Interpreter: A Journal of Mormon Scripture is a nonprofit educational journal focused on the scriptures of The Church of Jesus Christ of Latter-day Saints: the Book of Mormon, the Pearl of Great Price, the Bible, Doctrine and Covenants, early LDS history, and related subjects. All publications are peer-reviewed and are made available as free internet downloads or through at-cost print-on-demand services.

Our goal is to increase understanding of scripture through careful scholarly investigation and analysis of the insights provided by a wide range of ancillary disciplines, including language, history, archaeology, literature, culture, ethnohistory, art, geography, law, politics, philosophy, etc. Interpreter will also publish articles advocating the authenticity and historicity of LDS scripture and the Restoration, along with scholarly responses to critics of the LDS faith. We hope to illuminate, by study and faith, the eternal spiritual message of the scriptures—that Jesus is the Christ.

Although the editors of the journal fully support the goals and teachings of the Church, the journal is an independent entity with no affiliation with The Church of Jesus Christ of Latter-day Saints, nor with Brigham Young University. The Board of Editors alone is responsible for its contents.

Take a look at www.mormoninterpreter.com and feel free to leave feedback and comments at their site. Jeff is on the editorial board and is excited to see this organization grow.

What are the Three Degrees Within the Celestial Kingdom?

Temple teachings and ordinances are sometimes called “mysteries.” Though, in general religious usage, the word “mystery,” when standing alone, is typically used in a general way to signify revealed knowledge and understanding, references to the “mysteries of the kingdom” in the revelations and teachings of Joseph Smith clearly point to priesthood ordinances of the “royal priesthood” connected with the temple that have been given to certain individuals and families from the time of Adam. Though God had given to Joseph Smith “the keys of the mysteries, and the revelations which are sealed,” the Prophet encouraged the Saints to learn of these things for themselves, beseeching them to go forward and “search deeper and deeper into the mysteries of Godliness.” As their reward, the faithful are promised: “And to them will I reveal all mysteries, yea, all the hidden mysteries of my kingdom from days of old.”

These ideas did not originate with the Prophet Joseph Smith. For example, when Jesus Christ spoke of the “mysteries of the kingdom,” he also alluded to temple matters. Margaret Barker, writes:

…Jesus’ parables were more than simple stories. “To you,” he said to his closest disciples, “has been given the secret of the Kingdom of God, but for those outside, everything is in parables.”

Secrets and mysteries were characteristic of temple tradition, and were the exclusive preserve of the high priesthood, who were permitted to enter the Holy of Holies.

Though differing somewhat in their terminology, the writings of Philo Judaeus, an important Jewish priest in the first century AD, and those within the New Testament book of Hebrews share similar distinctions in their description of a lower and higher priesthood, and their corresponding “mysteries.” In broad strokes, the significant contrast in both cases is between the lesser and the greater priesthood and their corresponding rites; in other words, between the Levitical priesthood (as described in Hebrews)—roughly corresponding to the Lower Mystery of Aaron (as described by Philo)—and the Melchizedek priesthood of Christ (in Hebrews)—analogous to the Higher Mystery of Moses (in Philo). In both cases, what characterizes the greater rites is that they bring the initiate beyond the veil into the presence of God, and there invest him with an eternal priesthood and kingship in the likeness of the Divine.

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The Parable of the Unjust Judge: “Weary Him Until He Blesses You”

The lesson of Jesus’ little-remembered parable of the importunate widow and the unjust judge was a recurring allusion in the teachings of the Joseph Smith. The parable reads:

And he spake a parable unto them to this end, that men ought always to pray, and not to faint; Saying, There was in a city a judge, which feared not God, neither regarded man: And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.

Harvey summarizes the cultural background of the story:

The setting was a small town. A widow—which was a byword for someone reduced to poverty through no fault of her own—had been the victim of some fraud or sharp practice, and in order to recover her money she had to go to law. In such cases, this did not involve a formal sitting of a court; it was sufficient for the parties to agree upon a qualified lawyer to arbitrate between them. The little town, in any case, may have possessed only one such lawyer; if so, the widow’s only hope of redress lay in persuading this lawyer to attend to her case. Now it was a fundamental principle of Jewish justice that a judge received no payment. There was therefore only a moral obligation for the lawyer to attend to all the cases brought before him. This particular lawyer was not sensitive to his moral obligations—he cared nothing for God or man; possibly he waited until litigants brought him a present before he concerned himself with their affairs. But the widow, by again and again thrusting her papers in front of him, finally got her way.

…The justice of the widow’s claim is taken for granted; the point is the difficulty she had in getting it attended to.

In what sense can God be compared to such a judge? Elder Talmage explains:

Jesus did not indicate that as the wicked judge finally yielded to supplication, so would God do; but He pointed out that if even such a being as this judge, who “feared not God, neither regarded man,” would at last hear and grant the widow’s plea, no one should doubt that God, the Just and Merciful, will hear and answer… The Lord’s purpose in giving the parable is specifically stated; it was “to this end, that men ought always to pray, and not to faint.” [= Greek ekkakeo, to be weary or to lose heart]

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The Second Comforter: The Father Teacheth Him

D&C 84:47-48 speak of what might be called the blessing of “Divine Tutorial,” wherein the Father provides personal instruction to those who have received Him:

And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father.

And the Father teacheth him of the covenant which he has renewed and confirmed upon you…

In his explanation of the promise given in the gospel of John of a Second Comforter, the Prophet Joseph Smith described the privilege of personal instruction from the Father and the Son, making it clear that it may be enjoyed in mortality by those who have had their calling and election made sure, long before such individuals actually receive the Father’s kingdom: When any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God. After Jesus reassured His ancient apostles with the promise of His return with the Father to minister to them as a Second Comforter, He taught them about the new relationship He now had with them as “friends” rather than “servants”:

Greater love [= Greek agape] hath no man than this, that a man lay down his life for his friends [= Greek philoi].
Ye are my friends, if ye do whatsoever I command you.

Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.

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“All That My Father Hath Shall Be Given Unto Him”: Receiving the Kingdom

D&C 84:35-37 teaches an important aspect of the order of the priesthood; namely, that no one can receive the Father or the Father’s kingdom until he has received the Son, and that no one can receive the Son unless he accepts the Lord’s authorized priesthood servants:

And also all they who receive this priesthood receive me, saith the Lord;
For he that receiveth my servants receiveth me;
And he that receiveth me receiveth my Father;

In New Testament times, Peter, James, and John were given the keys of the Melchizedek Priesthood to represent the Lord in directing the work of salvation on the earth. Likewise, in the last dispensation, the Lord specifically told his Saints to receive the Prophet Joseph Smith’s word “as if from mine own mouth, in all patience and faith.” Conversely, he who rejects the Lord’s servants rejects the Lord and the Lord’s prophet. Elder Boyd K. Packer taught: “The man who will not sustain the bishop of his ward and the president of his stake will not sustain the President of the Church.” Elder Melvin J. Ballard explained that these principles operate even in the next life:

Some folks get the notion that the problems of life will at once clear up and they will know that this is the Gospel of Christ when they die. I have heard people say they believe when they die they will see Peter and that he will clear it all up. I said, “You never will see Peter until you accept the Gospel of the Lord Jesus Christ, at the hands of the elders of the Church, living or dead.” They will meet these men to whom this right and authority has been given, for this generation shall receive it at the hands of those who have been honored with the priesthood of this dispensation. Living or dead, they shall not hear it from anyone else.

Those who receive the Father eventually receive the supernal blessing of His kingdom. D&C 84:38 reads:

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The Elect of God: Receive the More Sure Word of Prophecy

In previous articles, we have examined the significance of each of the phrases of D&C 84:34, a key verse in the passage describing the Oath and Covenant of the Priesthood:

They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God.

The ordinance of the endowment portrays the process of the Saints becoming “the sons of Moses and of Aaron,” and the sealing ordinance of celestial marriage symbolizes their becoming “the seed of Abraham.” The phrase “the church and kingdom” refers to the blessings of the fullness of the Melchizedek Priesthood, belonging to one who is made a “king and a priest unto God, bearing rule, authority, and dominion under the Father.” Correspondingly, worthy women may receive the blessings of becoming queens and priestesses. Continuing with this description of the required sequence of temple blessings, in this article we will examine the phrase “the elect of God.” In the language of scripture, to be “elect” is to be “chosen.” The scriptures and the teachings of Joseph Smith refer to the blessing of election as having one’s calling and election made sure or as having received the “more sure word of prophecy” (i.e., “a man’s knowing that he is sealed up to eternal life”).

The knowledge received by this means is something even more than a personal vision or visitation of Jesus Christ or a testimony from heaven that He is the Son of God. Specifically, those who have received the fulness of the priesthood and who have afterward demonstrated their determination to serve God “at all hazards” eventually will be privileged to hear the solemn oath from the Father Himself that they shall obtain the fulness of the joys of the celestial kingdom forever and ever. For example, although Abraham previously had received the blessings of patriarchal marriage, and then had been made a king and a priest under the hands of Melchizedek,[xi] Abraham’s “election sure” came only afterward, when he demonstrated his willingness to sacrifice his son Isaac.

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