tag:blogger.com,1999:blog-84390843600294113322024-03-12T17:25:39.328-06:00Mormon Audit and Doctrinal AnalysisA serious consideration of the present state of the LDS Church, with hopes it can revert to its initial purity.Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.comBlogger44125tag:blogger.com,1999:blog-8439084360029411332.post-33304079584828648112020-05-26T11:18:00.001-06:002020-05-26T11:52:38.560-06:00Cover Art Version 2<br />
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<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-19053010392097562892020-05-16T17:55:00.000-06:002020-05-16T19:19:14.805-06:00Cover art<br />
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<b><span style="font-family: "arial" , sans-serif;">Cover
art:</span></b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">
Temporary Temples. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Bottom – Two Old Testament alters of uncut
stone. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Center – The Endowment House, used until the
Salt Lake<o:p></o:p></span></div>
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City Temple was completed. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Top
– Some possible local architectural themes that might <o:p></o:p></span></div>
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conceivably be found in the announced Shanghai <o:p></o:p></span></div>
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Temple. The assumption here is that the building will <o:p></o:p></span></div>
<span style="font-family: arial, sans-serif; font-size: 10pt;"> alternate between temple status and meeting house status. </span><br />
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<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-71336241463783371892020-02-21T16:01:00.001-07:002020-05-14T14:55:53.730-06:00<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: center; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 14.0pt;">Chapter 28</span><br />
<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"><br /></span></b>
<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;">LDS
Church Grand Strategy: <o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;">Past,
Present, and Possible Future<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Where are we? Where are
we going?<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">What is the present
state of the church, and where do we go from here? In recent times the net growth
of the church has been very small, and we keep hearing of many people leaving
the church, supposedly because of the Internet and the opportunity for members
to hear many questions raised about the accuracy of the church history taught within
the church system. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Perhaps it would be
useful to list a sampling of some of the theories and opinions which have been
suggested for why we find ourselves where we are, and where we think we are
going. Jana Riess lists a few of these theories and opinions in her book <i>The
Next Mormons</i>, and I have found a few others: <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">1. Catholic sociologist Thomas O'Dea, in his 1978 book <i>The
Mormons</i>, based on his research from the 1950s, was pessimistic about the
future of the LDS church arguing "among other things, that higher
education would introduce such a strain of theological relativism to the LDS Church
that it would decrease faithfulness among the religions brightest and best."
But, as Riess points out in her book. "In fact, the opposite happened; … it
is often the best educated individuals who have the strongest ties to Mormon
orthodoxy." Nonetheless, perhaps we can say that, in the end, Thomas O'Dea
was correct in probably unknowingly anticipating the arrival of the Internet
which has had the negative effect that he predicted for higher education,
simply coming from a different source.<sup>1</sup> <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">2. Rodney Stark, an American sociology of religion
professor, made some very optimistic projections in the 1980s which would put
the church membership at 250 million by the year 2080. Actually, I think his
rejections were reasonable based on the data he had. It simply seems that he
did not anticipate that the LDS church would actively take steps to neutralize
itself so that his projections were short-circuited. Many of those growth-destroying
steps were taken in the 1960s and 1970s and apparently had not yet shown their
full depressing effects.<sup>2</sup> <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">3. A survey of over 3000 individuals, done by a group of
volunteers, and a related summary and interpretive book completed in 2013,
entitled <i>LDS Personal Faith Crisis,</i> seems to do a good job in describing
many of the individual symptoms of faith crises, which have resulted in many of
the best and brightest leaving the church. It points to the Internet and social
media as the main disruptive forces, as they have quickly introduced large
amounts of "uncorrelated" church history data to unprepared church
members. However, it does not seem to offer any specific solutions to these
problems, although it does express a sense of urgency about finding a good
operational theory and solution. Nonetheless, there are hints that a much more comprehensive
main church website might counter the many negative sites, but that appears to
be a nearly impossible and Herculean feat at this point. In my opinion, that
gigantic research and writing effort would be of limited value because it would
not be addressing the main problem. Just expressing love and concern for those
in faith crises seems to be the main proposed suggestion.<sup>3</sup><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">4. David B. Ostler has experience as a stake president and
mission president and has an MBA and has managed businesses focused on
improving healthcare. He has written a book entitled <i>Bridges: Ministering to
Those Who Question</i>. He does not seem to offer a theory about the reasons for
the problems the church is having in gaining and retaining members. His emphasis
seems to be mostly on finding ways to ease the mental and emotional pain of
members who are feeling doubts and conflicts, with listening and seeking understanding
as the main activities.<sup>4</sup><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">5. John Gee is the William (Bill) Gay Research Professor in
the Department of Asian and Near Eastern Languages at Brigham Young University.
As expressed in an article in the online <i>Mormon Interpreter</i>, he thinks
that Jana Riess is too pessimistic in her conclusions about the future of the
church. He claims to have seen surveys that give more optimistic results for
the future, but that optimism only seems to go so far as to indicate that the church
is stable and will likely remain static. It appears that he would be perfectly
happy if the church stayed stable and did not shrink, although in my opinion,
if the gospel is as great as we claim, it ought to be growing quickly.<sup>5</sup>
</span><o:p></o:p></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">6. Jana Riess is an American writer and editor,</span> and <span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">a senior columnist for Religion News Service, who has
written a book entitled <i>The Next Mormons: How Millennials Are Changing the
LDS Church,</i> mentioned above. She chooses not to offer her own personal
theory about Mormonism's future but favors the theory of Armand Mauss that "The
LDS Church has accommodated change before, and it can do so again." That
is a pretty thin and non-committal theory, not implying any particular
direction to be taken, but at least it is mildly optimistic. My observation is
that most past church changes have been driven mostly by economics, and one
might expect future changes to follow the same pattern. Riess points out
"that the literature about Mormonism and social science is so littered
with failed theories that anyone should be humbled by the prospect of adding
one more tombstone to that graveyard."<sup>6 </sup><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">7. Of course, church
leaders and speakers would typically say that everything today is just
wonderful, "all is well in Zion," and that the 2019 completion of the
magnificent temple in Rome should be seen as a "hinge point," presumably
the beginning of a story of great success for the church in "gathering Israel,"
also approximately coinciding with the 2020 marking of the 200-year anniversary
of the restoration of the church. My concern is that the 200-year mark is also
typically the point at which a restoration of the gospel starts to fall apart
as in 4 Nephi, and apparently as also seen in the Jerusalem church, to a lesser
extent. I fear that is the more likely outcome, as things stand.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">8. In the face of these
fairly limited and unconvincing attempts to theorize about the problem, about
where the church might or should go, or the attempts to simply ease the pain of
the symptoms, without trying to discover and deal with the cause, I am surely
going to seem excessively bold in pretending that I have a fairly comprehensive
theory about the nature of the problem and the appropriate and specific plans
to deal with it. Still, the project should be worth the effort and the risk
since there should be a big practical payoff for the church and, especially,
its members, in finding a workable theory and answer.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">My theory in a nutshell<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In the LDS church we
have a supposedly Christian church that does not practice, or barely practices,
the main tenet of Christianity as taught in the New Testament – CHARITY. 1 Cor.
13. Less than 1% of the money that goes to Salt Lake City is devoted to
humanitarian aid or other social improvements. What does that tell us about the
church's attitude about the doctrine of charity? This seems to explain essentially
all the problems with today's church, and also implies a set of answers.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Introduction</span> to
the </b><b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Three
Phases of The Modern Dispensation<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The church started out
on the right path under Joseph Smith, and then, 66 years later, at the time of
Wilford Woodruff, veered off the path of the gospel of Christ and gradually reintroduced
the law of Moses nearly 100% as did the Roman Catholic Church as it later developed.
The law of Moses today is no more inviting and exciting and uplifting or
"salable" than it was at the time of Christ, and I believe that
explains why the LDS church is barely expanding at all, or is actually static
or even shrinking. If we wish to see the Gospel reestablish its growth rates
and good influence on the world on the same scale that happened after Christ
organized his church in the Jerusalem area, where remnants of that distorted church
still eventually established Western civilization, then we will have to disassemble
and reverse the new installation of the law of Moses and go back to how things
were during the life of Christ and for about the first 300 years thereafter.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Three
Phases of The Modern Dispensation<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">1.
Joseph Smith period (same as Christ's)<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">2.
Today<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">3.
Future Zion-establishing church (suggested)<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●No tithing – No
central collection of money, no paid central bureaucracy at all -- no
professional priesthood.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●No charge for any
miracle or ordinance<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●Members were
expected to take care of each other and perform other charitable works as
wisdom dictated.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●No requirement for
chapels or temples, yet all higher ordinances were available locally, no need
for expensive communication or travel.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●With no building or
travel or communication costs, all personal resources were available for
charitable works.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●We have most of the ancient
Old Testament law of Moses operating today even though Christ ended it
completely at his time. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●The law of Moses
consisted of paying tithing to support a large professional priesthood who
performed animal sacrifices. We have
dropped the animal sacrifices, but still maintain many temple activities as just
as necessary to salvation. We have the Sanhedrin, the large central
bureaucracy. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●To support this vast
and unnecessary bureaucracy, we have essentially ended all charity, the heart
of the gospel of Christ.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●As under the Law of Moses,
tithing and charity are mutually exclusive: if you have one you do not find
the other.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●The cost of membership
is about $500,000 for a lifetime membership; we might think of each important
temple ordinance as costing about $50,000.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●Establish the "New
China Program" which is the same as the old Christian program.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●End tithing again
and encourage wise charitable behavior.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●Replace statist
tax-and-spend welfare programs with charity-based programs which are 2 to 5
times more efficient and they also encourage freedom in general.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●Actively assert
principles of freedom. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●Actively counteract
worldly philosophies including organic evolution.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●Gather all
freedom-loving people in one place for maximum mutual support.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">●Set up systems to
employ up to $10 trillion a year in charity operations in the world to raise
social standards to a millennial level. <o:p></o:p></span></div>
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<br /></div>
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<br /></div>
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</tbody></table>
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<br /></div>
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<br /></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Phase
1 economics<o:p></o:p></span></b></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Under Christ and under
Joseph Smith, joining the church cost nothing. All miracles and ordinances were
free and available locally. It was hoped that church members would assist each
other, and that would be their main financial commitment, although there was no
specific requirement.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The Jerusalem Saints
showed us that there was no religious requirement for building expensive
chapels or the even more expensive temples, so that essentially all personal
resources could be used for charity work. "Freely ye have received, freely
give" is the rule on how to use priesthood power. Something similar
applied to more worldly resources without any formal regulation. All saving
ordinances should be free and locally administered, removing essentially all
need for a paid central bureaucracy.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Until that crucial
original policy can be restored, the LDS church will likely remain a mere
tribal curiosity as was the Jewish church.
The Law of Moses rules and practices could not serve any but the Jews, being
completely unfit for worldwide consumption and application. The same is true of
the LDS church today among the Mormons.<o:p></o:p></span></div>
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<br /></div>
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<br /></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Phase 2 economics<o:p></o:p></span></b></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">As with the ancient law
of Moses, today the central bureaucracy of the LDS church collects up
essentially all charity from the members and spends it on itself, with less
than 1% going out as humanitarian assistance or other social improvements. Most
of the rest is spent on unnecessary things.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In today's LDS church
world, the expected cost of a lifetime membership is around $500,000. That could
mean that if a single person received one set of ordinances, their
"endowment," that would be the total return to them on their
$500,000. At the other extreme we might have a family with 10 children who were
all married in the temple, implying a cost of about $50,000 per ordinance. For
someone who did 100 ordinances for deceased relatives, that might bring the
cost per ordinance down to $5,000 each. Again, under the rules of Christ's
Church, or Joseph Smith's church, there would be no cost for any of those
ordinances.<o:p></o:p></span></div>
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<br /></div>
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<tbody>
<tr>
<td colspan="3" style="border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 6.65in;" valign="top" width="638"><div align="center" class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<b><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Some Important Events
Along the Way to Establishing Phase 2<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Year<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Event <o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Significance<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">1896<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Church contributions declared available to be
used for church leader salaries <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Formal beginning of priestcraft and attempts
to maximize headquarters income through new tithing channel to be developed. The
goal was to monopolize and monetize all important ordinances. Federal
persecution was used to the central church's advantage.<o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 36.9pt;" valign="top" width="49"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">1899<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Tithing re-invented and re-emphasized<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The next step in maximizing headquarters
income announced by Lorenzo Snow.<o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 36.9pt;" valign="top" width="49"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">1923<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Church incorporates as corporation sole<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Church cuts off all member participation in
church administration. Headquarters claims separate, complete, and even hostile
ownership of all church assets and property. <o:p></o:p></span></div>
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</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 36.9pt;" valign="top" width="49"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">1942<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Church embraces pacifism for WW II<o:p></o:p></span></div>
</td>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Church decides not to defend freedom in the
United States or anywhere else. Considers itself above the U.S. Constitution.<o:p></o:p></span></div>
</td>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">1960<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">about<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Church makes full central tithing mandatory
for temple attendance<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This was the formal end of Christian charity.
Tithing and charity are mutually exclusive in practice.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">1977<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Doctrine of the Gathering abolished <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Lowers general growth of church, but
maximizes income from existing members. Foreign members are trophies and
hostages to extract more money from more wealthy US members. 90,000 members
came from Europe to Utah in the 1850s and 1860s to escape the bad conditions
in their home countries and guaranteed church success in Utah. This vital growth
process was officially ended.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">1978<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Blacks given priesthood<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It is nice to have all men treated equally,
but notice that with temple privileges came tithing "privileges,"
as well, making it sound like a revenue measure as much as a fairness
measure. This would let the church grow in size, but even more in revenue.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">1979<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Abolish church patriarch position.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Finalize centralization, monopolization, and
monetization of sealing ordinances. Stake patriarchs previously held all
sealing powers, preventing central monetization.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">2019<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Ban guns from church facilities<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Another blow to gospel freedom requirements. Shows
willingness to degrade U.S. Constitution, not defend it, even though it is
incorporated into LDS Scriptures.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Consequences<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Since 1896, when the
church began collecting tithing centrally and authorizing it to be used for
salaries for church leaders and employees, a rough estimate would be that the
church has collected about $1 trillion from the church members to be spent
mostly on salaries and travel and office facilities for church leaders and
staff, with a small portion being devoted to chapels and temples, perhaps much
less than 10% of the total. For example, if we assign a value of about $30
billion to the church's holdings of chapels, that $30 billion is only about 3%
of the trillion dollars which has been collected over the past 120 years.
(30,000 chapels at $1 million each would equal $30 billion.) Most of the rest
of the $970 billion collected has apparently been spent for living expenses for
church leaders and staff. That is $1 trillion which has been almost totally
diverted out of the set of vital charity applications it was originally
intended to be devoted to by the members who paid it in.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I think it is easy to
imagine that if the church members had applied that trillion dollars
effectively in charitable pursuits, instead of having essentially all of that
money taken and consumed by church headquarters, those church members would
have done a great deal of good in the world. People would see the good works of
the members and would wish to join in themselves, having been shown how to be
good Christians. That vast amount of individual charity work would probably be
the most effective missionary work that anyone could ever do.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In contrast, the church
has essentially ended all charity work of any significance, and they send their
missionaries out, the church's salesforce, for the main purpose of getting new
people to send tithing money into the central church headquarters, where all of
it is essentially wasted, regardless of the amount received.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I am going to assert as
highly likely that this expenditure of a trillion dollars in high-quality
charity work would have easily caused the church itself to be 10 times as large
as it is now, having generated enormous amounts of goodwill by that Christian
behavior. If we actually have 5 million serious and active members today, we
would then have 50 million serious and active members. It is vital to realize
that a very important aspect of this charity program is that it would create a
complete social insurance system for its participants, the members, which could
replace all of the extremely expensive, wasteful, and corrupt government
tax-and-spend "charity" programs that are now in existence. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">All of those resources
which are now taken by taxation by greedy governments would be available to
provide charity-based social insurance which would be at least 2 to 5 times as
efficient as anything found available today. That very large amount of
government tax money could be added to the church "tax" money, which
the church calls "tithing," to represent a very large amount of money
available for serious charity work. With that original 10-times increase in
membership, and the creation of this very powerful positive upward spiral, by
now we could have actually already reached another 10 times growth increment,
possibly reaching a total of 500 million worldwide.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Besides providing a
promise of overcoming death with a clearly described afterlife, the church
could also promise to overcome suffering in this life, so that fear of death
and fear of suffering could be greatly assuaged. Someone said that "a
church which cannot save us temporally cannot save us spiritually," and I
believe I have just briefly described how both can be achieved through correct
teachings and policies.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I believe it would be
sensible for the church to increase in size by 10 times every generation, which
would mean by the end of the second generation, or sometime about now, the
church could easily have an effective size of 200 million members or even 500
million members.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">As another way to
compute this, we might notice that when the federal Social Security program was
proposed in the 1930s, there was an option to create an alternate nongovernment
system to take care of the pension needs of citizens. Those who did take
advantage of that alternate system option have done extremely well, with their
pension payouts being in the range of 2.4 to 5 times as great as the government
pension system can produce. In many cases, the retirees receive $2.5 million
more than received by those in the government system, and that money is owned
by the pensioner and he can spend it as he sees fit or pass it along to his
children or devote it to charity or missionary work.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">If church members had
been encouraged to set up such systems 90 years ago, the typical retirees under
those private systems would have reaped about $10 trillion more in pension
benefits then they would have received under the single option of a government
Social Security pension. That extra $10 trillion could have done a great deal
to accomplish charity work and missionary work, far beyond what has actually
been accomplished under the actual system accepted by the church and its
members.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Precise calculations
are a bit difficult, but it should be easy to see that if church members had had
an extra $20 trillion to spend on charity work and missionary work over the
past 90 years, 20 times what the church took to itself for its short-term
purposes, it is not too much to expect that the church would have reached a 200
million membership level. The world is eagerly waiting for this kind of a
gospel solution to all of life's problems, and millions would rush to join in.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">As it is, with a
membership lifetime cost of $500,000, that is an enormous net loss as compared
to an additional increment such as the $2.5 million alternate Social Security
system could provide.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The main point here is
that by taking this money to itself, as a huge and almost prohibitive tax on
church membership and growth, the church has greatly discouraged membership
growth and has made essentially impossible the most effective kind of missionary
work imaginable which is individual charity work on a very large scale.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Phase 3 economics (suggested)<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">China
is the new Rome<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">China is the new Rome (but
so is Russia, only on a much smaller scale). Blacks were given the priesthood
so they could go to the temples, after paying tithing, which they now have an
incentive to do, accomplishing the main church goal of increasing revenue. That
action brought the blacks completely into the current system. In the Chinese
case, they ought to be given old-style patriarchs who could bring them all of
the sealing ordinances without the need for temples. That would be inventing a
new system to bring the Chinese into. The same strategy should work just as
well in Russia.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">If someone were looking
for a test bed to verify my claims here about how the gospel worked so
successfully before, just after the life of Christ, and could do so again under
the right conditions, all they would have to do is quickly create a very simple
"China program" that was indistinguishable from the church at
Christ's time. As under Roman rule, which
fostered paganism as the state religion, in China there could be no visible LDS
chapels and no temples</span> <span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">to
compete with the Chinese "state religion" of atheism, but all the
saving ordinances, including all temple ordinances, could still be delivered
there. Also, the comprehensive social
insurance system that is an inherent part of a charity-based religious society
would probably be very well received and would likely cause the church to grow
explosively. The church would also find itself gently supporting freedom
instead of trying to suppress freedom for its own financial benefit, as it does
today in so many countries by explicitly supporting freedom-hostile regimes, as
the current method of expanding gospel penetration into new areas.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">India could be a
similar trial ground, and the new program should be a lot easier to apply there,
since the fanatically totalitarian communists do not have such a tight grip on
that country. However, the temptation
for the church to try to continue its law of Moses imposition in India as well,
would probably doom that program to failure.
Apparently, the original gospel of Christ can only work properly and
reliably, on a long-term basis, in an authoritarian country like Rome or China.
That is, we have the strange situation where an authoritarian government helps
to enforce the correct version of Christianity, where a free country allows the
priests to hornswoggle the members and set up their separate and destructive religious
priestcraft systems, as in the U.S. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The authoritarian
countries try to suppress all competing centers of influence and power,
especially including outside religions that have not been certified as
authentic "warlord religions" supporting dictatorships. The LDS
church would apparently be willing to do that, but, thankfully, has not been
very successful at it. For correct Christian religions to be successful in that
context, it requires that those religions operate at least semi-underground so
that there is at least no visible political and "hearts and minds" influence
and ideological challenge to the reigning dictatorship.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Obviously, if this proposed
China test were successful, it could show the absurdity of what the
"free" West has been trying to do to the gospel, and with the gospel,
by imposing a greedy professional priesthood to exploit and neutralize the
natural charity-based Gospel for short-term financial gain.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Perhaps this suggested
program is what is going on already in China, with the LDS commissariat having
been forced to do what it would never do willingly and spontaneously. But this
new China program would have to be kept more secret in the West than it is in China,
since if anyone in the West knew that they could be active members in good
standing without paying tithing to Salt Lake City, the entire current financing
system would collapse. As it is, here we could have one authoritarian
government (China) keeping another would-be authoritarian government (the LDS
church) straight. There is quite a bit of irony there.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I believe the church
normally demands that an adequate banking system be set up to collect and transfer
money from foreign member locations to Salt Lake City before the church
considers itself to have been established in some country. In the China case, there
could be no import or export of tithing money, especially not through any
official banking system, without putting the church, and especially the
members, in harm's way, so that the churches there would have to be self-contained
as was intended to be true under Christ's church. Again, we would have made a "virtue of
necessity" and accidentally got the right religious answer.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">If members were to
travel from China to Hong Kong, for example, to receive temple ordinances, they
would immediately reveal their identity to the Chinese dictatorship and potentially
cause themselves a great deal of trouble. However, if all ordinances could be
administered in China, and done quietly, it would very definitely not be
visible, and the Chinese government may not feel any need to intervene, especially
since there would be no government profit in intervening. If everything is
free, there is nothing to tax or extort, so there may be no reason to intervene
as long as the members are not proposing revolution.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">If members were able to
migrate out of China as part of the Gathering, that could give even more
Chinese people an incentive to associate with the church, and the process could
collect the most freedom-loving people out of China and give them a better place
to live and operate. A gradual brain-drain from China of the most freedom-loving
people, leaving behind the "dregs," so to speak, could perhaps be a
gentle reminder to the Chinese Communists that the way to a nation's greatest
success is through establishing freedom-enhancing policies.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The attempt by the LDS
church to add its extra governmental layer of revenue-producing religion over
the top of a communist regime in East Germany, as part of the USSR, did not
work out too well. Hopefully that was taken to demonstrate that Mormonism and
communism cannot be made explicitly compatible, and even complimentary on a
long-term cooperative basis, although they might be able to be peacefully
overlapping in the same space for a short period until greater freedom arrives
as with the fall of the Soviet Union.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The results of such
experiments could reasonably mean that we eventually add 200 million members
each in China, India, and Russia, plus another 200 million in the United States
and Europe, and then, at perhaps 800 million members, we could actually claim
to be a world church, having established a worldwide gospel-based civilization.
This is what could reasonably happen if the church would get out of the way of gospel
progress,</span> a<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">nd
stop compulsively trying to milk a huge, even obscene profit on every single
person who joins the church anywhere in the world.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Totally charity-based
organizations (such as The Red Cross and Father Flanagan's Boys Home, now known
as Boys Town -- both of which could probably be improved upon) can do very well
in a free society, demonstrating that there is no need to monopolize religious ordinances
and extort the members to get religious operating funds. It just requires an
adjustment in thinking and an adjustment in how one presents projects worthy of
member support. We have the totally non-religious "GoFundMe" or "Facebook
Fundraiser" type of Internet mechanisms for assembling funds for good
projects. Besides, with perhaps $200
billion in accumulated funds, the church could operate indefinitely without
receiving another dime in tithing funds from anywhere in the world, although it
might need to cut down on the number of structures built, which it probably ought
to do anyway.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">For some reason, the
church has been afraid to use its $200 billion in reserves to use today's media
outlets to prepare people to receive the gospel. That $200 billion is the same
as about 200 presidential campaigns as far as being able to make people aware
of what is going on. A media blitz on a much smaller scale would be more than
enough to prepare the way for missionaries so that there would be no need for
them to behave as independent unsupported door-to-door salesman, but they could
simply become "order takers" in a system for those who would like to
join the church, empowering missionaries to bring in hundreds of people every
year per missionary. Presumably, those techniques have not been used simply
because the church wants to make no ideological or political ripples anywhere
in the world and is perfectly happy with the current size of the church budget,
so it sees no need to make its presence any better known.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This charity-based technique
or business model would allow the church to draw in hundreds of billions of
dollars from sources outside of its current tithing extraction membership base.
The church could become THE charity organization worldwide with multi-trillion-dollar
budgets. Someone just needs to make the necessary changes in concept and direction.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Further information<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">For extra detail on
many important points that underlie this paper, see MormonAudit.com, a blog which
contains a book-length work entitled <i>Is the Church as True as the Gospel? A
Constitutional Approach.<o:p></o:p></i></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;">NOTES<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">1.
https://www.goodreads.com/book/show/2649810-the-mormons<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">2. https://en.wikipedia.org/wiki/Rodney_Stark<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">3. https://faenrandir.github.io/a_careful_examination/2013-faith-crisis-study/<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">https://faenrandir.github.io/a_careful_examination/documents/faith_crisis_study/Faith_Crisis_R28e.pdf<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">4. David B. Ostler, <i>Bridges:
Ministering to Those Who Question</i> (Salt Lake City: Greg Kofford Books, 2019).
<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">5. John Gee, "Conclusions
in Search of Evidence." <i>Interpreter: A Journal of Latter-day Saint
Faith and Scholarship</i> 34 (2020): 161-178; https://journal.interpreterfoundation.org/conclusions-in-search-of-evidence/<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt; line-height: 107%;">6. Jana
Riess, <i>The Next Mormons: How Millennials Are Changing
the LDS Church</i> (New York: Oxford University Press, 2019),</span><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;"> </span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt; line-height: 107%;">pp. 233-5</span>Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-5607903744231736302020-01-07T19:30:00.000-07:002020-01-14T11:38:44.731-07:00<b>Preface – Is the (LDS) Church as True as the Gospel? A Constitutional Approach</b><br />
<br />
What follows is a nearly complete first draft of about a 250-page book intended to describe the major problems with the LDS church today, plus a few suggested remedies. This draft will probably need to go through numerous changes before it could be more formally published.<br />
<br />
At the moment, four chapters near the end of the book each contain little more than a topic sentence and a few research notes. Those chapter numbers have an "x" in front of them.<br />
<br />
The intent of this effort is to try to discover whether some portion of those people who are leaving the church (which one estimate puts at about 500 members per day) would be willing to put in a little extra effort to study my analysis of the current LDS church, and decide to use this book text as at least a partial guide to implementing some major changes to the church from the inside. I am hoping that about 20% of those people who "resign" from the church will be willing to consider a new option. Besides the two basic options of staying in the church and leaving the church, there may be a third option which allows people to stay in the church while gently making their views known and promoting change for the better.<br />
<br />
I believe most church members do not typically have the time to study church history and church doctrine to the extensive degree necessary to form their own well considered opinion on all the most basic issues concerning religion and its management. Hopefully, this book will contain enough information for individuals to begin to form their own well-established opinions.<br />
<br />
The biggest single problem which I see today is that the church has gradually chosen to end typical vigorous Christian charity activities, and instead to claim all of that member charity money for use at church headquarters, using the old law of Moses term of "tithing." The bulk of that "tithing" money I believe is used very poorly or even completely wasted, where judicious use of that money and the related human resources could be used to make enormous improvements in our society. I believe that if the church were making remarkable improvements to our society and our nation, many of those who are now unhappy with the church would have a reason to change their opinion and their actions.<br />
<br />
In summary, I see Christian charity and "tithing" as mutually exclusive concepts: if the "tithing" (taxation to gain salvation) option is chosen, serious charity disappears, meaning that the most important sign of a Christian person disappears. This is especially true when every other level of government is constantly trying to raise taxes or "tithing" to build their own economic empires which compete with what should be more efficient voluntary religious activity.<br />
<div>
<br /></div>
Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-84216155938532511522020-01-07T18:24:00.001-07:002020-05-14T14:53:03.882-06:00<br />
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<b><span style="font-family: "arial" , sans-serif; font-size: 18.0pt;">Is
The Church As True As The Gospel?<o:p></o:p></span></b></div>
<span style="mso-bookmark: _Hlk26547358;"></span>
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<b><span style="font-family: "arial" , sans-serif; font-size: 18.0pt;">A Constitutional
Approach<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;">Table of Contents<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Chapters:<o:p></o:p></span></b></div>
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<i><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Section 1 --
Introduction</span></i><i><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;"><o:p></o:p></span></i></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span></span><br />
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"> 1. The problem. p.6</span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">2. A suggested
solution sent by letter. p.10</span><br />
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"> -- Plus an unsent letter expanding the solution.</span></div>
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<i><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Section 2 -- The
Overwhelming Historical And Scriptural Case Against A Paid Ministry And Related
Tithing. p.17.<o:p></o:p></span></i></div>
<span style="mso-bookmark: _Hlk26441391;"></span>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"> 3. The issue of
financial classes in the church. p.20</span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">4. Temples, altars, and
work for the dead. p.23</span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">5.
A modern summary of the history of tithing. p.27.</span><br />
<span style="font-family: "arial" , sans-serif; font-size: 10pt;">6. The 1657 Quaker position on the evils of forced tithing </span><span style="font-family: "arial" , sans-serif; font-size: 10pt;">-- </span><span style="font-family: "arial" , sans-serif; font-size: 10pt;">partly
based on the earlier work of John Selden p.29</span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10pt;">7. An 1894 history of
tithing, beginning with Christian free-will offerings.p.50</span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">8. Excerpts from a 1618
history of tithing by John Selden, the predecessor to all later historical
studies and arguments against tithing, asserting that no tithing was paid to
the original apostles.p.57</span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">9. The 95 theses (1517)
of Martin Luther apply today for the same reasons they did then, demonstrating
that tithing and charity are mutually exclusive policies. p.62</span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">10. James Talmage and <i>The
Great Apostasy</i> -- An argument for replacing one divergent religious empire
with another.<span style="mso-spacerun: yes;"> </span>p.72</span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">11.
Incidents of shock and awe to introduce Christ's new gospel, powerful enough to
change the world for 2000 years. Dire threats issued to any who attempt to
distort the new gospel. These are views </span>of restoration <span style="mso-bookmark: _Hlk15664991;"><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">history we usually ignore. p.81</span></span></div>
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<span style="mso-bookmark: _Hlk15664991;"><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">12. Discussion of
FairMormon questions and answers on professional clergy, paid ministry, and
tithing p.105.</span></span><br />
<span style="font-family: "arial" , sans-serif; font-size: 10pt;">13.
The uncertain basis for today's LDS tithing policies. p.144</span></div>
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<span style="mso-bookmark: _Hlk15827093;"><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">14. The use of "increase" vs.
"interest" in tithing scriptures. p.153</span></span></div>
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<span style="mso-bookmark: _Hlk15827093;"><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">15. The terrible performance statistics this paid ministry
creates. p.160</span></span></div>
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<span style="mso-bookmark: _Hlk15827093;"><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">16. The LDS church is finally being called to account. p.165</span></span></div>
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<br /></div>
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<span style="mso-bookmark: _Hlk15827093;"><i><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Section 3 -- Amending
the Gospel<o:p></o:p></span></i></span></div>
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<br /></div>
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<span style="mso-bookmark: _Hlk15827093;"><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">x17. Are all living prophets given unbounded powers to
alter the gospel? [Christ did not. He quoted them and fulfilled them..]<span style="mso-spacerun: yes;"> </span>Our path of prophecy has given us the same
result as the Roman Catholic Church reached. Is that good? p.178</span></span></div>
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<span style="mso-bookmark: _Hlk15827093;"><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">x18. Are the historical Scriptures now treated as Secondary
sources of religious truth? (see prophetic powers)-p.191</span></span></div>
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<br /></div>
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<span style="mso-bookmark: _Hlk15827093;"><i><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Section 4 -- Creation
vs. Evolution<o:p></o:p></span></i></span></div>
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<br /></div>
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<span style="mso-bookmark: _Hlk15827093;"><span style="font-family: "arial" , sans-serif; font-size: 10pt;">19. The Church drops creation and adopts atheistic organic
evolution</span></span><span style="mso-bookmark: _Hlk15827093;"><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"> at BYU -- embracing
the teachings of men presumably to increase membership and income. p.192</span></span></div>
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<br /></div>
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<i><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Section 5 -- Some Potential Charitable
Activities<o:p></o:p></span></i></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">20. A major charitable
activity suggestion concerning reducing abortions – much like occurred in Rome
where saving discarded babies was a signature Christian activity. p.195</span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">x21. Women's duties and
opportunities under a proper program of charity -- A well-funded Relief
Society. p.229</span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">22. Creating and
demonstrating a charity-based welfare system for the world. p.232 <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">23. A gospel-based
program for developing countries. p.240<o:p></o:p></span></div>
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<br /></div>
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<i><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Section 6 -- Building Up Zion<o:p></o:p></span></i></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">24. Government
corruption in Utah<b>:</b> Our non-Zion could be transformed into a Zion. p.241<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">25. A breach of fiduciary duty by the LDS church.
<span style="background-color: white; color: black; display: inline; float: none; font-family: "arial" , sans-serif; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: 400; letter-spacing: normal; text-align: left; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;">Straighten out
church structure and procedures. </span>The membership did not vote for that fraudulent takeover, which I call the
lawyers' coup. "One man, no vote" – is our current condition. p.245<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">26. No time to relax.
No "all is well in Zion." p.251</span> <o:p></o:p></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">27. Other priestcraft
Issues, including promoting one-world government on Satan's terms r</span><span style="font-family: "arial" , sans-serif; font-size: 10pt;">ather than resisting it. p.257</span></div>
</div>
<br />
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<i><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Section 7 -- Conclusions</span></i></div>
<br />
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">28. LDS Church grand
strategy: past, present, and possible future. p.270</span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="background-color: white; color: black; display: inline; float: none; font-family: "arial" , sans-serif; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: 400; letter-spacing: normal; line-height: 115%; text-align: left; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;">29. Epilogue. p.278</span></span></div>
<span style="font-family: "arial" , sans-serif; font-size: x-small;"></span><b></b><i></i><u></u><sub></sub><sup></sup><strike></strike><br />
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike><br />
<br /></div>
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<span style="mso-bookmark: _Hlk26441085;"><b><span style="font-family: "arial" , sans-serif; font-size: 18.0pt;">Is The Church As True As The Gospel?<o:p></o:p></span></b></span></div>
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<span style="mso-bookmark: _Hlk26441085;"><b><span style="font-family: "arial" , sans-serif; font-size: 18.0pt;">A Constitutional Approach<o:p></o:p></span></b></span></div>
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<span style="mso-bookmark: _Hlk26441085;"><i><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Section 1 -- Introduction</span></i></span><span style="mso-bookmark: _Hlk26441085;"><b><span style="font-family: "arial" , sans-serif; font-size: 18.0pt;"><o:p></o:p></span></b></span></div>
<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-72736512907764239352020-01-07T18:22:00.002-07:002020-01-14T11:29:53.885-07:00<br />
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<span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter 1<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;">The Problem<o:p></o:p></span></b></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Today, simply accurately defining the problems
faced by the LDS church may be almost enough to imply the correct answer: <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Throughout recorded history, all other
restorations of the gospel have begun to seriously deteriorate by the 200-year
mark. We are at the 200-year mark, assuming we start counting at 1820. How
stands the restoration? In my opinion, we have deteriorated at least as much as
the other two restorations carried out by Christ himself in Jerusalem and in
the New World. My goal here is to point out the difficulties as I see them, and
hope that everyone else who has an interest in maintaining and promoting the
gospel will help make any changes necessary to bring us back into conformance
with Christ's true gospel as lived by him and his followers in Jerusalem and
the New World.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Some people who are not church members, but who
have studied the LDS church and its history, have concluded that the LDS church
does not have a theology but only a history. That was a shocking and puzzling
statement when I first read it. I have been puzzling on that statement for many
years. In retrospect, it appears that outside researchers are simply saying
that the numerous major changes in doctrine and practice over the life of the
LDS church, starting in 1820, must indicate that the church <i>has</i> no
stable doctrine and practice, but has had a long history of making major
changes to the church teachings and practices over the decades. In other words,
they conclude that the church has no dependable "constitution," but
is whatever the current church leaders choose to say it is on any particular
day.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This naturally brings up the question as to
whether the gospel consists of a set of eternal unchanging principles and
practices, or whether that church's leaders have full authority to make major
changes at any time according to their individual viewpoints and preferences. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">One might initially expect that the church
leaders would be totally bound and constrained by the unusually large amount of
scriptures which they have received and presented to the world. But it is easy
to show that the church leaders actually feel bound and constrained by almost
nothing which is in the written scriptures, but indeed do feel free to make
major changes as they see fit.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We might express this thought in another way:
What is the purpose of thousands of pages of carefully preserved scripture if
every new church president can feel free to ignore all that has gone before and
make any changes as might seem convenient, often with little or no explanation
for the changes? The words of all the previous prophets, as recorded in
scripture, may be interesting as guidelines, but they are not binding in any
way? That appears to be the church position today. "Living prophets"
might seem like a good idea for maintaining church guidance, but are those
"living prophets" authorized to override anything and everything that
has gone before as part of their church assignment?<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">As concerns the U.S. Constitution, we have a
few Supreme Court justices who are considered "originalists" who
strive to always apply the Constitution as the founding fathers intended, if
that is possible. We have other Supreme Court justices who prefer to believe
that the Constitution is a "living document," meaning that it can be
changed in any way that seems convenient to a small number of activist judges
if they simply have enough votes on their side. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The LDS church has exactly the same question
come up on a regular basis. Are the writings of all the previous prophets,
which we might call the "original intent" of the scriptures, an
"original intent" which goes back perhaps 6,000 years (or beyond that
to the beginning of eternity?), to be binding in almost every conceivable case,
or are those scriptures highly plastic and malleable, to be used or ignored as
current leaders prefer?<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In national politics today, it is considered
important to "follow the money" to understand what is actually going
on in political maneuvering. Perhaps the same principle applies just as well to
religious matters. The single largest change which has occurred to the LDS
church in its 200-year history is the re-adoption of the law of Moses principle
of tithing, supposedly making it a part of the gospel of Christ. The original
tithing was devoted to supporting an entire tribe of Levites, a professional
priesthood. In a similar way, today's tithing supports tens of thousands of
"Levites," members of a new professional priesthood consisting of
church employees, even though a critical part of Christ's new gospel was to
make every man his own priest, so that no professional priesthood was required
whatsoever. This new professional priesthood even includes a
"Sanhedrin," a large and all-powerful headquarters unit which
controls every aspect of the religion, as was done under the law of Moses.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It is interesting to realize that the religion
which Christ instituted during his life was extremely efficient, making it
suitable to provide guidance for any people at any time at any place, giving
them every needful priesthood blessing at no charge. It required no payment of
tithing and had no need for any temples or paid clergy or even any chapels. In
fact, it did not even require a central headquarters of any kind. There was a requirement
that the members look after each other and share each other's burdens, but that
was the complete extent of their practical commitments. Being a member of the
church thus added no financial burdens at all to those burdens which might
already have been imposed by any aggressive tax-and-spend secular government
organizations.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This very efficient arrangement leaves room for
some large "extra credit" charitable projects specifically designed
to repair a damaged society, done with or without the involvement of top church
leaders. Often it would be better done without their involvement, again
following the pattern Christ set. Such programs would be especially attractive
to all charity-minded people if there were zero or minimal program overhead
costs to administer them since most administrators would be volunteers.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This latter-day reversion to law of Moses
tithing and paid ministry is especially puzzling, since Christ went to such
great lengths to end every aspect of the old law of Moses, especially including
the principle of tithing, with its paid priests. One might think that if Christ
himself thought that his original gospel was faulty in some way, and that it
should revert to including many prior law of Moses practices, then he would
likely make it extremely clear that he was amending his gospel. One would not
expect that this was something that a restored church would merely drift into
by incremental administrative steps as opposed to receiving new scripture,
probably delivered by Christ himself, concerning such a momentous change to
reembrace Old Testament concepts and mix them in with New Testament concepts
and expectations, making the new mixture internally inconsistent and
incoherent.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">One might reasonably expect that the dramatic
events surrounding the occasion of Moses giving the children of Israel the law
of Moses for the first time would be at least partially recreated on the
occasion of reinstituting the law of Moses at a later time. But, as far as I
know, none of those bombastic events have ever happened.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">But perhaps that reversion to the lucrative law
of Moses religious economic system is not really so puzzling when we observe
that, at least according to appearances, all prior restorations have gone
through the exact same steps of adopting a paid ministry, complete with the
creation of a class system, where at least some of the leaders choose and demand
to live off the resources of the members. It inevitably ends badly as the
entire society is corrupted and disintegrates as it is infected with a
pathologically self-centered and non-idealistic view of life, beginning with
the church itself, leaving no good examples and leadership for the rest of
society. No one is paying the maintenance costs of keeping a vigorous and
spontaneously cooperative society intact. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">If local church leaders can serve without pay,
so can any more general leaders. It is not that they need no resources at all
to operate, it is just that they should not demand any, leaving it to the
generosity of God and church members to spontaneously supply whatever may be
needed. Christ and his disciples demanded nothing of the members by right of
their priesthood positions and yet they had what was needed. This system at
least prevents any of the waste, fraud, and abuse typically associated with many
secular governments' tax-and-spend social programs.<span style="mso-spacerun: yes;"> </span>Worst of all, and a sure path to complete
corruption of the church, is its direct participation in any of those secular
government tax-and-spend programs.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Alma 1 points out how dangerous it is to allow
the church and its good influence on society to deteriorate as far as it
already has: <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">12 But Alma said unto
him [Nehor]: Behold, this is the first time that priestcraft has been
introduced among this people. And behold, thou art not only guilty of priestcraft,
but hast endeavored to enforce it by the sword; and <u>were priestcraft to be
enforced among this people it would prove their entire destruction.</u><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">(In case someone wishes to quibble that the
church uses no force in its demand for tithing, we need only notice that
members are completely kept from the benefits of the higher saving ordinances
unless a lifetime of full tithes are paid to the central offices. Putting an
earthly price on eternal salvation, which everyone naturally desires and
deserves, is itself a very improper use of force or prevention, blocking or
cutting off free access unless a fee is paid. "Freely ye have received,
freely give." Matt. 10:8. One might need to do something to be worthy of
receiving those ordinances, but the payment of large sums of money every year
to the church central offices cannot be one of those criteria.)<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">From the account in 4 Nephi, it appears that
that particular prophecy was fulfilled completely at about 300 A.D., as not
only the church was destroyed, but the entire associated nation disappeared. It
seems logical to assume that we face the exact same danger at this point. The
church today is very weak and may actually be shrinking in size and influence,
and the nation around us is rushing towards its own destruction. Hardly anyone
is doing anything about it, or perhaps even <i>can</i> do anything about it if
they cannot present solutions based on the principles and religion of Christ.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The level of political discord is so striking
today that people often wonder about the possibility of another civil war. Of
course, it was a civil war that destroyed the New World church. There have been
plenty of religious conflicts and wars in Europe, and the true church was also
lost there, as it was in the New World, but at least some Christians and
Christian principles were able to survive the centuries of conflict, at least
in the form of writings, and finally succeeded in creating the remarkable
Western Civilization, culminating in the rise of the United States with its
inspired Constitution.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It seems obvious at this point that the only
way to sustain a permanent and complete restoration of the gospel is to take
the "constitutional" approach of carefully defining all the important
elements of the gospel, and then coming up with an auditing system which makes
sure that no one deviates from that specification without the most rigorous of
explanations and verifications. One might protest that this sounds too much
like the law of Moses, if we have to specify everything in detail. However, men
are by nature foolish and corrupt and self-centered so that, given the
opportunity, they will veer off course every time if there is not some system
to keep them on the straight and narrow path, and, unfortunately, they will
often take many others with them. Every church member should wake up every
morning and ask themselves the question, "Is The Church As True As The
Gospel?" That should put a brake on inappropriate changes.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The following chart is intended to be a
beginning point on what principles the correct gospel includes, plus a
comparison with how today's church has modified those basic gospel principles.
Making these major repairs would move us a goodly way toward getting back to
the true religion of Christ.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<table border="1" cellpadding="0" cellspacing="0" class="MsoTableGrid" style="border-collapse: collapse; border: none; margin-left: -12.6pt; mso-border-alt: solid windowtext .5pt; mso-padding-alt: 0in 5.4pt 0in 5.4pt; mso-yfti-tbllook: 1184; width: 666px;">
<tbody>
<tr style="mso-yfti-firstrow: yes; mso-yfti-irow: 0;">
<td colspan="3" style="border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 499.5pt;" valign="top" width="666"><div align="center" class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<b><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">A Partial Gospel "Constitutional"
Summary and Comparison<o:p></o:p></span></b></div>
</td>
</tr>
<tr style="mso-yfti-irow: 1;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 1.75in;" valign="top" width="168"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Gospel principle/theme<o:p></o:p></span></b></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Christ's church<o:p></o:p></span></b></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 193.5pt;" valign="top" width="258"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Today's church<o:p></o:p></span></b></div>
</td>
</tr>
<tr style="mso-yfti-irow: 2;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 1.75in;" valign="top" width="168"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Freedom is first principle of heaven.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">If the institutional church acts in any way
to limit any kind of freedom, it is almost certainly wrong.<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Observe inspired US Constitution as part of
scripture.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Maintain consent of governed.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Maintain all freedoms -- religious,
political, economic.<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 193.5pt;" valign="top" width="258"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Ignores US Constitution.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Ignores consent of governed.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Interferes with freedoms -- religious, political,
economic. Constantly promotes exact obedience to central church bureaucracy,
limiting member freedom, damaging the spread of the gospel.<o:p></o:p></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 3;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 1.75in;" valign="top" width="168"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Required contributions<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">None.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">All ordinances and services are free.<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 193.5pt;" valign="top" width="258"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Reinstituted Law of Moses tithing and paid
ministry, charges large fees for all higher ordinances<o:p></o:p></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 4;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 1.75in;" valign="top" width="168"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Charity<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">First practical responsibility of members.<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 193.5pt;" valign="top" width="258"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Charity is minimal and is mostly ignored.
Tithing and charity are mutually exclusive concepts, and the church
consistently chooses tithing.<o:p></o:p></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 5;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 1.75in;" valign="top" width="168"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Creation<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">God created earth and all life. Man is
literal offspring of God<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 193.5pt;" valign="top" width="258"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Church accepts and promotes all atheistic
organic evolution speculations, including the origin of man, concerning which
much ambiguity is maintained.<o:p></o:p></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 6;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 1.75in;" valign="top" width="168"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Grace and works<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Grace covers many things concerning
salvation, but grace alone is not sufficient to qualify a person for the extensive
responsibilities that come with exaltation.<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 193.5pt;" valign="top" width="258"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Accepts Protestant formulation of grace and
works and its links to the nature of heaven.<o:p></o:p></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 7;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 1.75in;" valign="top" width="168"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Nature of heaven<o:p></o:p></span></div>
</td>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Qualified, exalted beings continue the eternal
advancement of souls. All others have no responsibility for anyone but
themselves.<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 193.5pt;" valign="top" width="258"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Largely accepts Protestant formulation of
heaven, although it adds its own version of universal salvation involving
various levels of heaven, and essentially removes the "hell"
option.<span style="mso-spacerun: yes;"> </span>Ignores or waffles on extra duties
and opportunities of qualified, exalted beings.<o:p></o:p></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 8;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 1.75in;" valign="top" width="168"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Marriage<o:p></o:p></span></div>
</td>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Joinder of a man and a woman to bring souls
into the world and teach them the correct gospel so they can gain valuable
experience and serve others in turn.<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 193.5pt;" valign="top" width="258"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The definition is becoming more fluid. The
church seems to have recently compromised with gay activists on same-sex
marriage, opening the path for a new kind of gay-pagan-Mormon to be welcomed
into the church to further dilute its ability to be a standard and an influence
for good. This is apparently part of a commercially oriented "big
tent" strategy to maintain church income.<o:p></o:p></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 9; mso-yfti-lastrow: yes;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 1.75in;" valign="top" width="168"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Amending the gospel<o:p></o:p></span></div>
</td>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Extremely difficult and rare. Requires direct
heavenly intervention with new scripture, formally accepted by church
members.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">Most apparent "changes" are simply the
result of getting a better understanding of the original gospel.<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 193.5pt;" valign="top" width="258"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Leadership whimsy and convenience is all that
is required, as in the case of initiating tithing, charging for priesthood ordinances,
ending the literal gathering of Israel, ending vigorous support for freedom,
and embracing evolution.<o:p></o:p></span></div>
</td>
</tr>
</tbody></table>
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<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-32481015416980172892020-01-07T18:20:00.002-07:002020-05-14T15:06:26.493-06:00<br />
<div align="center" class="MsoNormalCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter 2<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;">A Suggested Solution<o:p></o:p></span></b></div>
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<br /></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Although the church problem as outlined above
may seem complex and even overwhelming, l believe the general solution is
rather simple in concept, however complicated it may be in execution. Here is a
high-level treatment of the situation, sent to church headquarters as a
suggestion:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">------------------------------------</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">November 1, 2019<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Elder _________<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">50 East North Temple<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Salt Lake City, Utah 84150<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Subject: Member faith crises: a suggestion<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Dear Elder <a href="https://www.blogger.com/null" name="_Hlk26198372">_________</a>,<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">It makes me sad to see people leaving the church for
potentially preventable reasons. The question then is, what are the options for
encouraging them to want to stay?<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Recently, I have been studying the issue of LDS member faith
crises. Some materials available on the Internet include a June 2013 study
entitled "LDS Personal Faith Crisis," 140 pages in length, which you
have probably seen, which surveyed over 3000 people concerning their individual
faith crises. In that report, a sense of urgency was expressed as to the
importance of resolving this issue. At least two other similar survey studies
have been done on this topic, with one set of results reported in a published
book, and another set of results reported on an Internet site. I have also been
conducting my own informal survey, on a much smaller scale.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Representing a different collection
of faith crisis data, in August 2019 a lawsuit was brought in federal court
against the LDS church alleging that a large class of people were taught
throughout their young lives numerous aspects of early church history, which
aspects supposedly have now been shown to be incorrect. These allegedly
incorrect teachings are said to have amounted to a fraud, which has caused
numerous personal faith crises. <o:p></o:p></span></div>
<span style="mso-bookmark: _Hlk23237899;"></span>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">The case is named <i>Gaddy vs COB (LDS).</i> It began with a
75-page complaint which outlines the various claimed fraudulent teachings
concerning Joseph Smith, the Book of Mormon, etc. The case is only in the
beginning stages, but it does appear that the plaintiff and her highly
experienced attorney are well prepared to pursue this case as far as possible.
The attorney also considers herself to be among the defrauded members or
ex-members. No specific numbers are given concerning class size or the expected
jury-trial-approved award, but my own quick estimate based on outside data
would put the class size at about 26,000, with a potential total award in the
range of $250 million.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">These kinds of continuing public activities seem to indicate
that this "faith crisis" issue will not soon go away, and so should probably
be taken seriously and directly addressed. The church statistical data from
2018 seem to show that the church is barely replacing those who die or leave
the church, achieving little net growth in active members.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">I have been a church member all my life, born and raised in
Utah, and at age 78, I have spent most of my life studying various unique
aspects of the church, including many aspects of its early history. I have
written five books on those topics and have published three of them. I have two
law degrees but have spent most of my career as a computer consultant, spending
14 years overseas, which offered three different views of the foreign
operations of the church in Saudi Arabia, Mexico, and Russia.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">I consider many aspects of church history that are widely
objected to today to be based on a profound ignorance of the settings in which
many of these events took place. Uninformed and unrestrained
"presentism" is seen in almost every one of today's arguments. At the
same time, it is often very difficult to find out the exact truth on any
particular historical issue because there is so little fully complete and
reliable historical evidence available. Joseph Smith made a heroic effort to
record the relevant history, but, several generations later, it is not nearly
enough to settle all important historical questions that might arise. Most of
the data available is nearly all very old and of low quality, and so is a poor
basis for any kind of definitive judgment.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">I believe several of these historical issues could indeed be
settled with broader and better-informed reviews of history, but, at the same
time, many more of those kinds of questions may never be fully answered using
only historical materials.<o:p></o:p></span></div>
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<b><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Move the discussion to a different kind of history? <o:p></o:p></span></b></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Considering overall strategy, we could continue to struggle
mightily with these troublesome historical issues, often using nothing more
reliable than 200-year-old rumors which are poorly documented and therefore
poorly understood. However, I believe in many areas that quest for truth would
still prove to be unfruitful.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">As an alternative to a constant and sweeping review of
innumerable church history topics, I suggest that the church put major
resources into creating a new and current "replacement" history,
completely positive and verifiable, which would show by its actions that today's
LDS church is indeed a copy of the church which Christ himself restored in the
meridian of time.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Pres.
Nelson has emphasized the need for more personal charitable activity, which is
part of the idea of ministering. My main suggestion is that the church simply
take some much longer steps down that same road of expanding charity, which was
considered the number one focus of the gospel among the early Christians. See 1
Cor. 13.<o:p></o:p></span></div>
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<b><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">The essence of my suggestion is that the church consider
engaging in some large-scale, society-changing charitable activities as a
counterbalance to a less-than-perfect grip on 200-year-old church history,
rendering that old history much less relevant</span></b><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">It
should not be too difficult to find suitable social problems in our nation that
obviously require enormous charitable efforts to resolve properly, since
governments have clearly failed. We have the abortion problem, the homelessness
problem, and the immigration and border problem, to name just a few of the more
widely recognized situations crying out for solutions. Slightly less obvious
are such problems as inner-city education failures, broken families, and social
violence. Those particular inner-city activities would also tend to counteract
claims of church racism, past or present. (Those claims of racism are
incorrect, but I doubt that any amount of public discourse will dispel those
claims without some impressive associated actions.)<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Most
of the surveys mentioned above did not explicitly address this issue of
membership opinions of church charitable activity levels. That could have been
done through appropriately themed or focused survey questions, designed for
easy tabulation, but it was not done. However, I believe the free-form written
essay answers, and other similar materials from other sources, do give us some
valuable insights into important attitudes. First, we should recognize that
most of the respondents were from among the previously most serious and active
members -- many of the "best and brightest" -- as indicated by their
usually extensive church experience, including demanding positions held. They
typically expressed their seeming concern about various historical issues, like
so many other people, but I believe they were also, and more importantly,
expressing concerns that they were seeing far too little good societal effects,
too little "return on investment (ROI)" on church activity in
general, based on the extreme levels of individual inputs of time, energy,
commitment, and money. These resource factors have not been officially
quantified and made public by today's central church, but they certainly amount
to many tens of billions of dollars in volunteer payments and volunteer hours,
with relatively little to show for it in the realm of improvements to society.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">For
example, Utah might logically be a social showcase of the best that is possible
in the nation and the world, but Utah is not actually very remarkable on many
important measures. Perhaps something besides standard secular government
methods is needed to achieve impressive excellence. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Based
on numerous comments about church financial matters in survey responses, I
believe that the underlying logic of many of those disappointed members who
were surveyed, however imprecisely that logic may have been stated, is that if
the gospel doesn't actively change the world for the better, as it was
prophesied it should do, then there must be something wrong with that church's
policies and practices. The original church that Christ restored in Jerusalem
certainly did go on to almost single-handedly create the cultural richness and
technological wonders of Western civilization. Perhaps all we need to do to
satisfy some of these serious Christian people is to more staunchly continue
that Christian tradition.<o:p></o:p></span></div>
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<b><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">A
more perceptive membership?<o:p></o:p></span></b></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">I think we are also glimpsing another interesting, and
presumably unexpected problem where the constant reading and studying of the
scriptures by bright, highly educated, and committed members, which reading activity
is supposed to help keep them committed and doubt-free, can actually serve to
highlight the deficiencies in today's church behavior, when compared to the
foundational scriptures. This would likely be especially true concerning the
topic of charity and general issues of freedom, and could thus create cognitive
dissonance and raise doubts, even if only subconsciously, felt as a kind of
general unease. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">For example, the Book of Mormon, especially in the Book of
Alma, vigorously teaches the vital importance of individual political freedom
through portraying at length the strenuous lifelong labors of Captain Moroni to
keep his religious compatriots free. And the first chapter of Alma describes an
extremely efficient system of charity and welfare where there is no expensive
central bureaucracy either for government or for church administration, leaving
all the resources of the population available to be used in individual
charitable acts. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Two remarkably enlightened kings, King Benjamin and King
Mosiah, paved the way for a new democratic system of judges, with an absolute
minimum of taxes and central administration, matched with the maximum of
personal freedom and responsibility. One might conclude that if the church is
not vigorously promoting individual freedom and individual charity, as did the
original church of Christ, which was actually historically <i>preceded</i> by
the practices described in the Book of Alma, then something must be wrong.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">We also might notice that the saints described in the Book
of Alma, and the early saints after the life of Christ, had no requirement to
pay into any tithing system, and also built no chapels or temples, leaving
essentially all their personal resources available for individual acts of
charity, giving them the maximum religious freedom to do good.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">I
am confident that most of the current history-based objections to the church's
legitimacy would disappear from public discussion if the church reverted to
those original arrangements established by the original apostles. Under those
ideal circumstances, the church grew at about 10% a year for hundreds of years,
presumably because of the sense of community and security the members provided
each other.<o:p></o:p></span></div>
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<b><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Church-driven
limitations on freedom and charity?<o:p></o:p></span></b></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">From
observations made during my international travels, apparently the church has
explicitly or implicitly made the determination that it must operate worldwide
based on the most restrictive conditions found anywhere, always seeking and
applying the lowest common denominator. For example, whatever modicum of individual
and church religious freedom is found in Russia must not be exceeded anywhere
else in the world, regardless of the vastly different conditions found in other
countries. In Russia there are legal limits on any potentially widespread
society-changing charity activities. Should the limits on individual religious
freedom found in Russia also apply in the United States, where freedom is
celebrated and churches are still essentially unconstrained? It seems difficult
to justify such widespread, self-imposed religious limitations, even if it
might offer some conveniences of consistency of administration to the central
church offices.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">In other words, should the religious freedom problems of
10,000 members in restrictive countries control the behavior of 10,000,000
members in freer countries, where those freer members could do perhaps hundreds
of times more good with their freedom than they do now? As an extra
consideration, those good deeds done elsewhere might eventually indirectly help
the plight of members in restrictive countries.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">I have more information on many of
these topics if that seems useful.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Sincerely yours, <o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_Hlk26199035"><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">------------------------------------</span></a><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Receipt
of the letter was acknowledged, but no substantive response was provided.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The
suggestion for a solution might have been said more succinctly</span></b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>1. Make sure that current church
teachings and activities conform with the actual gospel of Christ. It turns out
that this is actually very difficult to accomplish, especially after 200 years
of doctrinal drift.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>2. Make sure that the members
actually understand the basic principles of the gospel, which I see as freedom,
charity, God as Creator, the nature of the heaven we are striving to reach
(since heavenly and earthly principles should be very much the same), what a
practical gospel community should look like, etc. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">If church
members have a clear understanding of these basic philosophies, they can
largely compute for themselves what all the other sub-principles of the gospel
ought to be. Loving God and loving your neighbor as yourself are two good places
to start. A heavy emphasis on personal charity would help get us back into
conformity with New Testament and Book of Mormon teachings.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It seems to
be a current anti-Mormon fad to find some nit-picking historical issue and use
that to convince church members that that proves that the gospel is untrue. But
that seems to be the classic problem of not being able to see the forest for
the trees, allowing some small point, some shiny object, to obscure the big
picture. For example, rather than getting hung up on how many different ways
Joseph Smith described his first vision in writing, perhaps we should strive to
find out what was learned from that first vision and all other revelations
Joseph Smith received, certainly including the Book of Mormon. We have a large
mass of scriptures, but our understanding of the most important teachings of
the scriptures currently leaves much to be desired.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In my opinion, it is not enough for us to know
how to be nice to each other, although that is an important part of the gospel
for both children and adults. However, as adults who are managing their own
lives and helping others to manage their lives, it is very important to know
what an entire Gospel society, what a "Zion," would look like. Only
then can we make sure that our actions are always going in the right direction.</span><br />
<span style="font-family: "arial" , sans-serif; font-size: 24.0pt;"><br /></span>
<span style="font-family: "arial" , sans-serif; font-size: 24.0pt;">
<br />
</span><br />
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<span style="font-family: "arial" , sans-serif; font-size: 24.0pt;"><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">A second letter was drafted but never sent:</span></span><span style="font-family: "arial" , sans-serif; font-size: 24.0pt;"><br /></span></div>
<span style="font-family: "arial" , sans-serif; font-size: 24.0pt;">
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">May 5, 2020</span><br />
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">LDS First Presidency</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">50 East North Temple</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Salt Lake City, Utah 84150</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Subject: Member faith crises: a suggestion, part 2</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Dear Brethren,</span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">I recently sent a rough
book manuscript to a publisher, and during the resulting lull in activity it
occurred to me that this might be a good time to communicate with church
headquarters about an idea. This book is part of a project I want to carry out,
but I now realize that there might be other ways to do the project.</span></div>
<br />
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The current working
title of the book is "Is The Church As True As The Gospel?<span style="mso-spacerun: yes;"> </span>A Constitutional Approach." The main purpose
of the book is to point out that the LDS Church today has gradually become more
a reflection of Old Testament teachings than it is of New Testament
teachings.<span style="mso-spacerun: yes;"> </span>The Old Testament was focused
on paying tithing, supporting a professional priesthood, and attaining personal
purity, while the New Testament ended tithing and any related professional
priesthood, and was instead focused almost entirely on carrying out charitable
acts that improved the lives of individuals and of society – the Good Samaritan
focus.<span style="mso-spacerun: yes;"> </span>There was less concern about
static purity and more concern about active good works. Doing good works vigorously
may cause controversy, of course, but Christianity is not supposed to be
passive, in my view. I believe Christianity should be an active leaven to
society.</span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Many people may not be sophisticated
theologians who can describe and discuss these religious issues and the related
ideologies in detail, but a very large number of people nonetheless can sense
the strong practical difference between an Old Testament program and a New
Testament program. My book simply explains how we got here. I believe these
issues have a great deal to do with the missionary and retention success of the
church.</span></div>
<br />
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">I find it interesting
that the new information that the LDS Church has at least $100 billion in
liquid investments is in the headlines at the same time I am finishing my book
that has to do with church policy drift. To my knowledge, the church has not
denied the essence of any of these reports, but rather has taken some steps to
try to defend its actions, perhaps as being needed preparation for some unclear
future events.</span></div>
<br />
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">This new public
knowledge confirms and validates the book I have assembled, since the news
makes it clear what the Church's real priorities have been in recent decades – giving
charitable works less emphasis and banking the savings. Perhaps we could call
this "burying the talent," referring to the New Testament parable. If
church headquarters wanted to do something to change that image, perhaps we
could work together.</span></div>
<br />
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">It seems to me that
this might be a good time to offer an alternative suggestion.<span style="mso-spacerun: yes;"> </span>As part of my publication project I have
intended to offer to manage a project which I have called the "Fund for
Zion."<span style="mso-spacerun: yes;"> </span>In my opinion, there are
many valuable things that $100 billion could have been spent for during the
last many decades, but those actions were not taken.<span style="mso-spacerun: yes;"> </span>What I am proposing is a separate fund to
actually do those things which the Church has chosen to avoid. For example, the
church has ended its adoption services, presumably for reasons of avoiding political
conflict, but I believe an independent non-church organization would not
experience the same political constraints.</span></div>
<br />
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">I have in mind at least
six different "shovel-ready projects" of a charitable nature, at
various levels of research and definition, which would make a good beginning in
solving a few important social problems that can be easily identified
today.<span style="mso-spacerun: yes;"> </span>Each of these projects needs some
seed money to get them started and to introduce and verify some new concepts.
The projects could then proceed autonomously and independently in many cases.</span></div>
<br />
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<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Some project examples</span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">1. An abortion/adoption/foster-care
project. In my book, I describe in some detail an idea for a demonstration charitable
project to deal with the social issues of abortion and adoption on a fairly
large scale.<span style="mso-spacerun: yes;"> </span>I believe the first step in
the project would be to get long-term control of the development of perhaps
1200 contiguous acres of suitable undeveloped ground to be used for housing,
schools, work experience opportunities, etc., that could be used to support
many different aspects of the abortion/adoption project.<span style="mso-spacerun: yes;"> </span>I am guessing that it would take about $20
million to get the necessary control of that land so that long-term plans could
then be made and carried out.<span style="mso-spacerun: yes;"> </span>The
general idea would be to end up with a facility which could support about 20,000
orphans or foster-care kids somewhere in central Utah. The total long-term cost
to develop all the facilities might be in the $2 billion range.</span></div>
<br />
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">2. A genealogy
project.<span style="mso-spacerun: yes;"> </span>I have actually spent the most
research time on a genealogy-related project which would have the goal of
completing the United States within two years and the entire world within 10
years.<span style="mso-spacerun: yes;"> </span>Enormous amounts of money and
labor have been applied to the genealogy activity already, but the levels of
duplication and inefficiency are astronomical.<span style="mso-spacerun: yes;">
</span>A change in concept and technology would make possible the timeframes I
mentioned without any more effort or money being applied than is available
now.<span style="mso-spacerun: yes;"> </span>I hold two software patents whose
purpose it is to demonstrate the feasibility of what I have just described. Most
technical aspects have been tested already, but a few million dollars could be
used to further prove all practical concepts and methods, including user
acceptance. My calculations are that $70 million would be required to finish
all the basic genealogy for the United States up to about 1940, and that data
product should be valuable enough as a starting place, if handled properly, to
make possible completing the processing of all records available for the rest
of the world.</span></div>
<br />
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">3. A government
integrity project.<span style="mso-spacerun: yes;"> </span>I have observed
through my own sad experiences (described in my book) that the legal and
judicial system in the state of Utah is not obviously much better than that in
any other state of the Union.<span style="mso-spacerun: yes;"> </span>If Utah is
supposed to represent "Zion," then one of the elements of
"Zion" is to have an honest and dependable government administration,
something which is not always present in the state of Utah.<span style="mso-spacerun: yes;"> </span>It seems to me it would be very useful to
have an ongoing review and evaluation of most important government and judicial
opinions and actions, pointing out the major biases and prejudices that exist in
Utah as much as anywhere else. This kind of monitoring of governments is
something which news organizations only do on a very sporadic basis. Perhaps a
$5 million study project could make major progress in this area.<span style="mso-spacerun: yes;"> </span></span></div>
<br />
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">4. A
gathering/migration project. One look at the United States southern border
presents a whole list of social problems that need attention – unaccompanied
minors, economic refugees, health problems, etc.<span style="mso-spacerun: yes;"> </span>There are numerous opportunities for
charitable activities to help with all the many problems that are highlighted
at the border, many of which the state and federal governments are poorly
prepared to deal with.<span style="mso-spacerun: yes;"> </span>As one
interesting example, there are people leaving from Venezuela, Honduras,
Guatemala, etc., to try to reach the United States.<span style="mso-spacerun: yes;"> </span>In many cases those people risk their lives
many times over using underground-style travel methods while also still paying
out enough money to actually be provided safe and easy passage out of their
Third World difficulties.<span style="mso-spacerun: yes;"> </span>One
interesting solution, among many, would be to help some of these people
relocate to Europe where they would be well received as having much closer
values and social ties to the local society than do the majority of the Muslim
immigrants who have been flooding Europe and causing many problems.<span style="mso-spacerun: yes;"> </span>After some further education and experience,
those same Hispanic people might be able to move in a logical progression to
the United States, if that is their goal.<span style="mso-spacerun: yes;">
</span>They often have the funds to be able to move from their unpleasant homes
to a better place, but they need some guidance and advance preparations to make
the transitions pleasant and productive. A few million dollars would go a long
way to research and set up practical systems to help these people. </span></div>
<br />
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">5. An education
project.<span style="mso-spacerun: yes;"> </span>There are many ways in which
the current, mostly government-controlled education systems are failing the
students and the rest of society.<span style="mso-spacerun: yes;"> </span>We
have the interesting situation where large local companies are willing to
invest money in school systems to improve the educational levels of the
students those schools produce, but there does not appear to be any really
satisfactory place to invest that money effectively.<span style="mso-spacerun: yes;"> </span>At the same time, the homeschool effort in
Utah is doing great things, largely driven by LDS mothers with very high goals
and expectations for their children, pointing out that the possibilities for improvement
of the state's education systems are numerous. A few million dollars would
allow research and practical systems to be set up to help students and families
and companies.</span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">6. A health/pension demonstration
project. It appears that the New Testament program of individual charitable
works amounted to a complete social insurance system for church members and
their friends, but without all the rigidity, unfairness, inefficiency, coerciveness,
and waste of the typical government tax-and-spend welfare system. That early
New Testament charitable system, or any other charitable system, can be up to
five times more efficient than any government program could ever be, meaning
that real needs can be met quickly and flexibly as they arise. Today, the lion's
share of government budgets, and therefore nearly all political conflict,
relates to health care, pensions, and other welfare matters, but a secular
government is usually poorly prepared to administer such programs well and
wisely. For political reasons, governments almost always promise more than they
can deliver, typically eventually bankrupting those systems. Those excessive
government promises also tend to result in lowering the growth rate of their population
below replacement value. Citizens might wonder why they should bother with
raising children of their own to care for them in their old age when the
government has promised to always take care of them (by taxing other peoples'
children). If everyone follows that logic, then the number of children raised
to adulthood drops drastically. This tendency of an overreaching government to
initiate a society death spiral through welfare systems seems to be too well-hidden
for most people to recognize. A family-oriented, pro-life church might consider
advocating strongly against some of our society's current anti-family,
anti-life policies.</span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">These few ideas barely
begin to deal with the many major problems which are in the world and which
need attention, for church members, and for others as well.<span style="mso-spacerun: yes;"> </span>Also, I'm quite confident that there are many
good people in the world, regardless of their church affiliation, who would
help with some of these projects if it was clear to them that they were getting
a good value for the money they were contributing.</span></div>
<br />
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">If any of these ideas
seem like useful topics for discussion, I hope you will let me know.</span></div>
<br />
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;">Sincerely yours, </span></div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike></span><span style="font-family: "arial" , sans-serif; font-size: 24.0pt;"><b></b><i></i><u></u><sub></sub><sup></sup><strike></strike><br /></span>
<span style="font-family: "arial" , sans-serif; font-size: 24.0pt;"><br /></span>
<span style="font-family: "arial" , sans-serif; font-size: 24.0pt;"><br /></span>
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<o:p></o:p></span></div>
<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-67858572206323317622020-01-07T18:17:00.002-07:002020-01-07T18:17:31.994-07:00<br />
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<i><span style="font-family: "Arial",sans-serif; font-size: 12.0pt;">Section 2 -- The Overwhelming Historical And
Scriptural Case Against A Paid Ministry And Related Tithing<o:p></o:p></span></i></div>
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<br /></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Section introduction<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Having briefly outlined the problems faced by
the LDS church and its members, and having suggested a general solution,
perhaps it is now time to dive deeper into the various issues behind these
high-level topics and conclusions. The most critical of all issues is that of
tithing and the closely related system of a professional priesthood. I think it
is fair to say that every other divergence by the church from the original
gospel can be tied in some way to that placing of church income ahead of every
other principle of the gospel.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Insisting on treating a restored religion as a
for-profit business, complete with retaining massive profits to make equally
massive investments in land and other assets, for purposes of supplying pension
funds, rainy day funds, and management perks, cannot possibly do anything else
except warp essentially every aspect of the original gospel. This makes the LDS
church look exactly like the religious empire of the Roman Catholic Church,
which it supposedly replaces with supposedly better principles and better
intentions.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Selling the gospel is a great deal different
from giving it to the world free of charge, as did Christ himself. The current
church had no research or development costs in developing this wonderful gospel,
but still it wants to seek enormous rents on every aspect of the restored
church, changing details and "simplifying it" to optimize income. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">We are certainly not the first generation who
have suffered because of similar decisions made by church leaders on the issue
of tithing. Reading about some of their problems and objections should help put
our own situation into better context<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Excerpts from about five or six different works
from about five or six different time periods should give us a pretty good sampling
of past experience. The simple conclusion one might reach from reading all of
this history is that the concepts of tithing and charity are mutually
exclusive, and always have been. One might easily guess that the "Lamb
slain from the foundation of the world" knew all of these things long
before he came to earth, and he presented his gospel accordingly, not finding
any need to equivocate or be unsure of himself. There was no reason to
"test drive" this gospel, making changes on the fly.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">After that we will analyze in some detail a
portion of the voluminous scriptural information on this point, plus review our
own church history to locate some pivotal events and decisions.<o:p></o:p></span></div>
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<br /></div>
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<br /></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;">Section
Contents<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The
argument of this book section on the topic of tithing and paid ministry will be
established by drawing on <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">1. introductory topics related to tithing and
temples, <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">2. histories of tithing written by other authors,
<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">3. new historical material compiled using an
LDS viewpoint, <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">4. the presentation of more closely reasoned
examinations of all LDS Scriptures, <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">5. a presentation of statistical evidence
showing the vast inefficiencies of churches controlled by paid ministries, <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">6. more general
comments concerning the consequences of the paid ministry choice.</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;"><o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Tithing histories that appear below, in full or
in part:<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Internet access to these histories:<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">A very short history of
tithing (full text appears below)<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">"A Brief History Of
Tithing After Christ’s Crucifixion" by Dr. Fillmer Hevener, 2005, 2 pages<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">http://www.guthriememorial.org/articles/brief_history_of_tithing.htm<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">This item is included in
the book.<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">A short history of
tithing</span></b> <b><span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">(full
text appears below)<o:p></o:p></span></b></div>
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<i><span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">The Great Case of Tithes
Truly Stated</span></i><span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">
(1657) by Anthony Pearson, multiple later editions beginning in 1720, 36 pages.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">Read the online 1850
edition:<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">https://play.google.com/books/reader?id=ECTQZZb4LuAC&printsec=frontcover&pg=GBS.PA1<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">The document opens in a reader
application.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">This book by Pearson
appears below in compact form, but is much easier to read online.<o:p></o:p></span></div>
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<a href="https://play.google.com/books/reader?id=ECTQZZb4LuAC&pg=GBS.PA2"><span style="color: blue; font-family: "Arial",sans-serif; font-size: 9.0pt;">https://play.google.com/books/reader?id=ECTQZZb4LuAC&pg=GBS.PA2</span></a><span style="font-family: "Arial",sans-serif; font-size: 9.0pt;"><o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">A medium length history
of tithing (excerpts appear below)<o:p></o:p></span></b></div>
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<i><span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">A history of tithes</span></i><span style="font-family: "Arial",sans-serif; font-size: 9.0pt;"> (1894) by Henry William
Clarke, 268 pages, 304 pdf images<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">Here is the full text of
the Clarke book, or the reader can choose other formats:<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">https://archive.org/stream/historyoftithes00claruoft/historyoftithes00claruoft_djvu.txt<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">Images of original
pages:<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">https://archive.org/details/historyoftithes00claruoft/page/6<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">This book is based to a
large extent on the earlier Selden book. <o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">A very long history of
tithing (excerpts appear below)<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">John Selden, <i>History
of Tithes</i>, 1618, 491 pages<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">Old English text is
somewhat difficult to read<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">Here the full text appears
in outline form<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">https://quod.lib.umich.edu/e/eebo/A68720.0001.001?rgn=main;view=fulltext<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">Here the reader can see
all the original images for the John Selden book<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">https://play.google.com/books/reader?id=ntZIAQAAMAAJ&hl=en&pg=GBS.PP11<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Commentary on the tithing histories used in
this book<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The first history of tithing appearing below is
a modern summary probably written in about 2005 and placed on the internet
along with other religious writings by the same author. Since the history of
tithing seems to not be widely known by the Christian church populace today, this
will give us a simple historical framework to begin with.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Next comes materials from three longer
documents: a Quaker tract originally published in 1657 by Anthony Pearson (the
1850 edition is used here for easier reading), a major 1618 work by John Selden
which explored this subject in extreme detail (although it is hard to read in
middle English), and a later (1894) and more readable compilation based to a
large extent on the work of John Selden and others. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">As a useful historical reference point, it was
in 1517 that Martin Luther posted his 95 theses and inadvertently started the
Protestant Reformation. The English Reformation happened a little later: <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt;">The break with Rome was
effected by a series of acts of Parliament passed between 1532 and 1534, among
them the 1534 Act of Supremacy, which declared that Henry was the "Supreme
Head on earth of the Church of England". </span><span style="font-family: "Arial",sans-serif; font-size: 8.0pt;">https://en.wikipedia.org/wiki/English_Reformation</span><span style="font-family: "Arial",sans-serif; font-size: 9.0pt;"><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Looking at the "history of histories"
on the topic of tithing, John Selden was apparently the first to do an enormous
amount of original research on the topic and published his work in 1618 in the
book entitled <i>The Historie of Tithes</i>. Since his research was considered
anti-church and anti-monarchy, the two improper beneficiaries of the collection
of tithes, it is not surprising that his work was not well received by the
social elite at the time. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Other writers later adopted and adapted his
material and added their own viewpoints. In 1657 Anthony Pearson composed a
lengthy pamphlet to express the Quakers point of view. <span style="mso-spacerun: yes;"> </span>A Rev. Henry William Clarke prepared a 268-page
book in 1894 on the same topic. These writers allude to a larger body of
writings from earlier times, presumably mostly referring to John Selden. <o:p></o:p></span></div>
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<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-56869419595748414372020-01-07T18:13:00.000-07:002020-01-14T13:03:45.714-07:00<br />
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<span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter 3<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"> The issue of financial classes in the
church<o:p></o:p></span></b></div>
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<br /></div>
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<br /></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The recognized danger of creating
doctrinally-required financial classes within the church<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">A
review of the Scriptures and of church history for all available time periods
seems to tell us that every time a dispensation of the gospel fails, as all
previous ones have failed, and as the current one is failing, it is apparently
always for the same reason: the adoption of a paid ministry by the church
itself. That inevitably results in the corrupting and paralyzing of the main
source of good in the world and gives Satan free reign, uncontested by any
vigorously competing group or organization promoting classic Christianity.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">1.
The church which Christ restored in Jerusalem existed for about 300 years
before the twin visible corrupting features of tithing and a paid ministry
largely finished off and corrupted that initial restoration.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">2.
In the New World, the Scriptures tell us that the church lasted about 320 years
before falling apart, most likely after adopting the tithing/paid ministry
heresy.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">3.
In our day, it was only 66 years after the church was organized that the
tithing/paid ministry heresy was brought in to neutralize and paralyze the
church. It took a few more years for that heresy to establish a complete grip
on the church, and it has been all downhill since then.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The
concept of creating classes among the people is always an issue in the falling
away process. And the main way which the church itself participates in this
class-creating process, and thus encourages other class-creating processes</span><span style="mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;">
</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">concerning other
aspects of the society, is to bring in the tithing/paid ministry heresy. If the
church has adopted this corrupt class-creating process itself, you can be sure
that every other Satan-inspired, freedom-weakening government centralization
process will be essentially approved by the church and thus greatly
accelerated, to the great detriment of the entire society.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It
is easy to see the effects of the class system that was the inherent nature of
the law of Moses system that later invaded the Christ-restored Jerusalem church
which ended up producing the highly political, heavily bureaucratic monarchical
Roman Catholic Church, which invented all manner of paid positions</span><span style="mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;">
</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">and policies and
practices which have no justification in the scriptures. It is easy to see the
class system which has been created in the modern-day LDS church, where an
enormous and wasteful central bureaucracy lives off the tithing the church now
demands before anyone can use the temples. The old "freely ye have
received, freely give" (Matt. 10:8) counsel concerning all priesthood
blessings and ordinances has been completely overridden concerning all the
higher ordinances, essentially monetizing all those religiously valuable higher
ordinances. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It
is not quite so easy to verify that that is what happened in the New World
church that was created after Christ's resurrection. However, I think we can
infer that the exact same process occurred and produced the exact same results.
I think we can call this essentially a nearly inevitable religious law of
degradation. The scriptures in 4 Nephi tell us that classes were created among
the people. That is the definition of adopting the tithing/paid ministry
heresy. We might recall that King Mosiah (who gave up his kingship and ended
kings among his people, consciously adopting a democratic system) had carefully
ended all "paid ministries," whether they were religious or
governmental. Those unusually wise people of Mosiah called themselves
"Christians" while apparently essentially abolishing nearly all
aspects of the law of Moses, almost certainly ending anything that looked like
the tithing/paid ministry heresy.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This
all seems to suggest a very specific way to purify a restoration and keep it
pure, allowing it to have the effect on the world that was intended. The most
important thing an organization needs to do is to make sure that it never
adopts the tithing/paid ministry heresy, which is the "pathway drug"
which leads to all other deviations and heresies, all introduced to make life
even easier for a paid ministry which has gained control of the church. The
entire point of a paid ministry is to achieve wealth and ease with nothing more
than a skill with ideology and rhetoric. Actual valuable service is not
required, but only the feigning of it.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Although
Christ did everything in his power to make it clear that the law of Moses
tithing/paid ministry heresy was to be ended with his act of atonement, the natural
man and the greed factor, with constant cheerleading from Satan, is relentless
in trying to reestablish that heresy in every possible situation. We need to
make it clear that the temptations of Christ, where he refused to accept any of
the temptations Satan set before him concerning wealth and fame and power, are
all critical prerequisites for the gospel to remain uncorrupted. The number of
ordinary men is extremely small who are similarly willing to pass the same
temptation tests and deny themselves wealth and fame and power even though they
have been given important gospel authorities which give them innumerable
opportunities to fail those temptation tests. Giving men the opportunity to
profit from religious leadership almost inevitably dooms them to be corrupted
by that opportunity. Only by permanently obliterating that opportunity is there
a chance that men will remain pure.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In
our own time, we can see exactly how that process played out, as Joseph Smith,
Brigham Young, and John Taylor faithfully followed the principles and practices
of Christ, and consistently resisted all the same temptations that Christ
resisted, but when Wilford Woodruff became the president of the church, he and
all his associates and successors quickly failed that set of temptations and
started the church on the standard downward spiral. Once one person in
leadership makes that choice, apparently no succeeding leader can ever
understand the long-term problem that has been created, or has the grit and
determination to undo what was wrongly done. Apparently, once one is called a
"prophet," it is just too embarrassing, inconvenient, and unthinkable
to "prophesy" that a previous prophet made a serious doctrinal and
practical error concerning church finance that needs to be rectified. This
seems to create a one-way ratchet downward, where no one in the leadership
sequence dares interfere with the very process that gave them their existing
power and authority, however illegitimate it may be when compared with original
principles.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In
order to maintain a good reason for the church's existence, the church members
and affiliated organizations should work hard to END the class-infected
society, NOT contribute to classes for self-interest's sake, like everyone else
is doing.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The church leaders first deplored and then
created financial classes <o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In the 1800s, numerous church leaders worried
about the problem of social and economic classes forming among the church
members. It is somewhat ironic that a little bit later, very specifically
beginning in 1896 at the instigation of Wilford Woodruff (who seems not to have
spoken out publicly on this issue), it was the church leaders themselves who
invented a class system based upon the church leaders living on the religious
contributions of the members.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">As a curiosity, of those who spoke in public on
this topic, it may be that only George Q. Cannon lived to see the church invent
its own version of a class society with church leaders being supported by the
labor of the members.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Here
are a few rhetorical text samples from the Journal of Discourses:<o:p></o:p></span></div>
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<span style="color: blue; font-family: "times new roman" , serif; font-size: 9.0pt;">JD 15:209, George Q. Cannon,
October 8, 1872<o:p></o:p></span></div>
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<span style="color: black; font-family: "times new roman" , serif; font-size: 10.0pt;">Before co-operation started,
you doubtless saw and deplored the increase of wealth in some few hands.<span style="mso-spacerun: yes;"> </span>There was rapidly growing in our midst a
class of monetary men composing an aristocracy of wealth. Our<o:p></o:p></span></div>
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<span style="color: black; font-family: "times new roman" , serif; font-size: 10.0pt;">community was menaced by
serious dangers through this, because if a community is separated into two<o:p></o:p></span></div>
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<span style="color: black; font-family: "times new roman" , serif; font-size: 10.0pt;">classes, one poor and the
other rich, their interests are diverse. Poverty and wealth do no[t] work
together well − one lords it over the other; one becomes the prey of the other.
This is apt to be the case in all societies, in ours as well as others;
probably not to so great an extent, but still it was sufficiently serious to
menace us as a people with danger. God inspired his servant to counsel the
people to enter into co-operation, and it has now been practiced for some years
in our midst with the best results. Those who have put in a little means have
had that more than doubled since Z. C. M. I. started − three years last March.
And so it is with co-operative herds, co-operative factories, and co-operative
institutions of all kinds which have been established in our midst, and all the
people can partake of the benefits of this system. You can see the effect of
co-operation on the people. But this is only a limited system, it does not
extend as far as needed, although it required faith to enter into this; yet it
will require more to enter upon the other of which I have spoken.</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="color: blue; font-family: "times new roman" , serif; font-size: 9.0pt;">JD 15:335, Orson Pratt, January
26, 1873<o:p></o:p></span></div>
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<span style="color: black; font-family: "times new roman" , serif; font-size: 10.0pt;">The Lord means what he says,
He has told us in one of the first revelations published in this book, that
though the heavens and the earth should pass away, not one of the prophecies
and predictions contained in these revelations should go unfulfilled; therefore
if Zion sin, if her people suffer pride to arise in their hearts, and follow
after the foolish fashions of the Gentiles who come into their midst, and are
lifted up one above another, the rich and wealthy looking down upon the poor
with scorn and derision because they cannot clothe themselves in the same
costly apparel as the rich, and begin to make distinctions of classes among
themselves, behold the Lord will visit Zion according to all her works, and he
will purge her and pour forth his judgments upon her, according to that which
he has spoken.<o:p></o:p></span></div>
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<span style="color: black; font-family: "times new roman" , serif; font-size: 10.0pt;">I hope that we shall take a
course to prevent these things coming upon us. It is better to be chastened and<o:p></o:p></span></div>
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<span style="color: black; font-family: "times new roman" , serif; font-size: 10.0pt;">receive judgment in this world,
even if it be sword, pestilence, famine and the flame of a devouring fire, if
we can be brought to repentance thereby, than to remain unchastised and go down
swiftly to the pit. If we,<o:p></o:p></span></div>
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<span style="color: black; font-family: "times new roman" , serif; font-size: 10.0pt;">because of our sins, need
chastising by the Almighty, let the chastisement come while we are in the
flesh, that we may repent; and I would say still further, and pray in the name
of the Lord, "Oh Lord, if chastisement must come, may it come from thine
hands." When the Lord through the Prophet gave David the choice of one of
three terrible judgments − first to fall into the hands of his enemies, and for
the people of Israel to be afflicted many years; second, a lengthy famine, and
third, three days' pestilence, he chose the three days' pestilence, for he said
it was better to fall into the hands of the Lord, who was full of tender mercy,
and who might repent and withdraw the chastisement, than to fall into the hands
of the wicked who have no mercy. I would say the same so far as my feelings are
concerned, and if it be needful let the Lord chasten those who need it, and not
suffer us to continue in our sin, and to grow and flourish like the green bay
tree, as the wicked do until we are cut off finally from the earth and cast
away in the eternal worlds. It is better for us to be saved there if we are
punished here.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Here are a few more similar references in the
Journal of Discourses:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">JD 15:210 1872 GQC --class distinctions;<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">15:335 OP 1873 --make distinctions of classes
among themselves<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">15:358 OP 1873 --distinctions of classes arise<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">16:7 OP 1873 --may prove the overthrow of many<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">16:19-20 1873 BY --distinctions will cease<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">16:57 OP 1873 --different classes<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">16:117 GQC 1873 --puffed up in pride<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">17:31 OP 1874 --classes introduced<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">21:6-7 JT 1879 --treat all men alike<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">25:352 JT 1884 --desperate classes<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">26:186 GQC 1884 --divide humanity into classes<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Life spans of speakers:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">GQC Lived: Jan 11, 1827
- Apr 12, 1901 (age 74)<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">OP Lived: September 19,
1811 - October 3, 1881 (aged 70)<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">BY Lived June 1, 1801 -
August 29, 1877 (aged 76)<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">JT Lived: November 1,
1808 - July 25, 1887 (aged 78)<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Abbreviations: GQC
George Q. Cannon, OP Orson Pratt, BY Brigham Young, JT John Taylor<o:p></o:p></span></div>
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<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-74116088825454271402020-01-07T18:12:00.002-07:002020-01-14T13:04:15.388-07:00<br />
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<span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter 4<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"> Temples, Altars, and
Work for the Dead<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Profiting from the dead<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This might be a convenient place to point
out a common practice of a degenerate church used to extract the largest possible
amount of money from its members. From the Pearson book on tithing that appears
below in this book:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>If any man claim tithes by my
ancestor's gift, may I not ask him, To whom, and for what my ancestors gave
them? And it is plain beyond denial, that all those gifts of lands or tithes in
England, since Augustin the monk* planted the Roman Catholic faith, and
preached up the payment of tithes, were given to priests, for saying prayers
for the souls of the givers, and <u>their deceased ancestors</u>, as old consecrations
do witness: And therefore in reason, if the consideration and service be<span style="mso-spacerun: yes;"> </span>ceased, so ought also the wages; for no man
in law or equity, ought to claim wages when he will not do the work for which
it was given; and seeing those priests and prayers are laid aside, the gift
ought to return to the donor, and may not without his consent be perverted to
another use.<span style="mso-spacerun: yes;"> </span></span><span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">See Page 27 of the
Pearson book (emphasis added)<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">*Presumably
Augustine of Canterbury (Not to be confused with Augustine of Hippo.). Augustine
of Canterbury (born first third of the 6th century – died probably 26 May 604)
was a Benedictine monk who became the first Archbishop of Canterbury in the
year 597. He is considered the "Apostle to the English" and a founder
of the English Church. https://en.wikipedia.org/wiki/Augustine_of_Canterbury<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Here we learn that Augustine initiated
in England the practice of paying priests "for saying prayers for the
souls of the givers, and their deceased ancestors." Of course, the
beginning assumption here is that a professional priesthood has been
established, and it has been determined that one of their salaried duties can
be praying for the living and the dead (and perhaps providing special
facilities for carrying out such prayers). It appears that the LDS church has
learned well this administrative lesson from the past, and it seems likely that
its largest source of income, and the largest impetus for its members
continuing to pay tithing every year, has to do with building extravagant
temples and maintaining individual licenses ("recommends") to use
those temples to do work for themselves and their dead. We should point out
that the early Christians had no need for any kind of temples and therefore no
need for any related contributions. The work they did for themselves and for
the dead was all completely without charge.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We might notice that many other
religions have adopted the same monetizing technique. Buying and burning
candles for the dead appears to be a major franchise in the Russian Orthodox
Church, for example. At least buying a few candles would certainly be less
expensive than paying out a tenth of one's income every year. One of the
purposes for the "indulgences" which were a major source of money to
the Roman Catholic Church at the time of Martin Luther was supposedly to free
souls from purgatory. Never mind that it is unknown just how the Catholic
Church signaled the heavens that those individual souls in purgatory should be
released. Similarly, it is not perfectly clear that the massive expenditures of
time and money on behalf of the dead under LDS administration is effective or
even necessary. We have the case of Alvin Smith who was resurrected and exalted
before any temples were built or any regular LDS work for the dead could be
initiated. There is also a basic fairness question which is unresolved: does it
really make sense for the perhaps 70 billion souls, or more, who have lived on
this earth to wait hundreds or thousands of years for the relatively tiny LDS
church to finally get around to releasing them from spirit prison by finally
doing their temple work? After nearly 200 years of effort we have still not
finished the work just for those who have lived in the United States, let alone
everyone else who has lived in our big world. If all this work must be done by
proxy on earth, which seems questionable, then perhaps it can only be done on
an industrial scale during the millennium when all these people can come to the
earth themselves to do their own work, if that is necessary. I would argue that
we ought to do all that we can to move towards a millennial condition where all
of these things could be taken care of quickly and properly rather than
continuing to move at an extremely expensive and slow snail's pace under
current conditions.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Temples and altars<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">There is a related issue concerning the
need for temples. The LDS Bible dictionary presents an entry which perfectly
fits the current church's definitions, doctrines, and practices:<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Temple<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>A temple is literally a house of
the Lord, a holy sanctuary in which sacred ceremonies and ordinances of the
gospel are performed by and for the living and also in behalf of the dead. A
place where the Lord may come, it is the most holy of any place of worship on
the earth. Only the home can compare with the temple in sacredness.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Whenever the Lord has had a
people on the earth who will obey His word, they have been commanded to build
temples in which the ordinances of the gospel and other spiritual
manifestations that pertain to exaltation and eternal life may be administered.
In cases of extreme poverty or emergency, these ordinances may sometimes be
done on a mountaintop (see D&C 124:37–55). This may be the case with Mount
Sinai and the Mount of Transfiguration. The tabernacle erected by Moses was a type
of portable temple, since the Israelites were traveling in the wilderness.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>From Adam to the time of Jesus,
ordinances were performed in temples for the living only. After Jesus opened
the way for the gospel to be preached in the world of spirits, ceremonial work
for the dead, as well as for the living, has been done in temples on the earth
by faithful members of the Church. Building and properly using a temple is one
of the marks of the true Church in any dispensation, and is especially so in
the present day.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>The best known temple mentioned
in the Bible is that which was built in Jerusalem in the days of Solomon. This
was destroyed in 587 B.C. and rebuilt by Zerubbabel about 70 years later. The
restored structure was partially burned in 37 B.C. and was partially rebuilt by
Herod the Great, although the rebuilding continued until A.D. 64. It was
destroyed by the Romans in A.D. 70. See also Tabernacle.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">https://www.churchofjesuschrist.org/study/scriptures/bd/temple?lang=eng<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The basic problem here, as in so many
other places, is that the current church indiscriminately mixes Old Testament
Law of Moses principles and practices with New Testament Christian principles
and practices, as though they were all the same and had the same authority and
application today. The critical statement "Whenever the Lord has had a
people on the earth who will obey his word, they have been commanded to build
temples…" is demonstrably untrue. It would be correct to say that Adam and
Noah and Abraham built altars to the Lord, but those altars were just a pile of
rocks put together perhaps with a few hours work, hardly something which could
be called a temple on the scale of the Temple in Jerusalem or one of the modern
day temples. These rocks were required to be whole and untouched by iron and
could not be piled high enough to require climbing any steps. (See Topical
Guide entry for "altar.")<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Exodus
20:25 And if thou wilt make me an altar of stone, thou shalt not build it of
hewn stone: for if thou lift up thy tool upon it, thou hast polluted it.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">26
Neither shalt thou go up by steps unto mine altar, that thy nakedness be not
discovered [revealed -- in footnote] thereon.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Deut.
27:5 And there shalt thou build an altar unto the Lord thy God, an altar of
stones: thou shalt not lift up any iron tool upon them.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">6
Thou shalt build the altar of the Lord thy God of whole stones: and thou shalt
offer burnt offerings thereon unto the Lord thy God:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">These alters were much less permanent
and stationary than the portable tabernacle constructed under the law of Moses.
In fact, those early Christians from Adam to Abraham were forbidden to use any
modern construction techniques which might result in a permanent temple, and
yet they had access to all the higher ordinances they had need of for themselves.
After the life of Christ (if not before his death), the church members were
able to do work for the dead on a regular basis, again without the need for any
special structures. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Although we are told that Adam built at
least one of these unhewn rock altars, apparently it does not explicitly affirm
that in the Scriptures. The same thing seems to go for Noah. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Gen
8:20 And Noah builded an altar unto the Lord; and took of every clean beast,
and of every clean fowl, and offered burnt offerings on the altar.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">One bit of church history humor, which
may or not may not be true, is that many people that go to Adam-ondi-Ahman in
Missouri take away a rock, hoping it was one of the rocks that made up the
altar of Adam, so that the church has to keep bringing in trucks full of rocks
to replace those carried off by visitors.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">More thoughts on the
history of temples<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">If large, permanent, ornate temples were
always really so important, surely we would have heard of the great and
wondrous Temple of Adam, the Temple of Enoch, the Temple of Noah, the Temple of
Abraham, the Temple of Melchizedek, etc. Unless we want to describe the giant
ark built by Noah as a "temple," there seems to be no scriptural
evidence of any kind of large permanent temple before the children of Israel
left Egypt. In fact, one might argue that having a large, permanent, ornate
temple is direct evidence of general religious degeneration. The example of the
Tower of Babel comes to mind, where the intent was to defy God. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">King David gathered the materials for
the Jerusalem Temple but was not allowed to construct it. King Solomon, his
son, oversaw the building of that Temple, but I don't think that anyone would
say that Solomon represented the peak of righteousness. Having that Temple to
the one true God was better than having a Temple to some pagan idol, but not by
much.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It is the pagans who build the large,
permanent, ornate temples and groves at which they worship idols. The
pretentious temples of the Israelites are too much like those of the pagans. For
example, the Roman government built numerous temples to various gods and for
their cult of the Emperor. Building ostentatious public buildings signaled the
merger of the corrupted Christian church with the pagan Emperor Constantine and
the beginning of the collection of tithes to support such construction.
Apparently, avoiding building temples is one way to avoid idolatry. It is
actually a little bit difficult to differentiate the law of Moses temple in
Jerusalem, and all its sacrificial rules and activities, from the pagan
practices of the Romans around them. We might notice that the New Testament has
many warnings about the new Christians getting caught up in the old practices
of the Roman pagan temples, including food offerings. That seems to indicate that
the law of Moses and the pagan practices were really not all that different.
Perhaps the only real difference was the specific named god they were
supposedly worshiping. This brings to mind Paul's reference to the
"unknown god" worshiped by the Greeks, where the religious practices
were not all that different, but getting the name right was the important
thing. Acts 17:23.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Acts
17:22 Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I
perceive that in all things ye are too superstitious.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">23
For as I passed by, and beheld your devotions, I found an altar with this
inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him
declare I unto you.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">24
God that made the world and all things therein, seeing that he is Lord of
heaven and earth, <u>dwelleth not in temples made with hands;<o:p></o:p></u></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">25
Neither is worshipped with men’s hands, as though he needed any thing, seeing
he giveth to all life, and breath, and all things;<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">26
And hath made of one blood all nations of men for to dwell on all the face of
the earth, and hath determined the times before appointed, and the bounds of
their habitation;<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">27
That they should seek the Lord, if haply they might feel after him, and find
him, though he be not far from every one of us:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">28
For in him we alive, and move, and have our being; as certain also of your own
poets have said, For we are also his offspring.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">29
Forasmuch then as we are the offspring of God, we ought not to think that the
Godhead is like unto gold, or silver, or stone, graven by art and man’s device.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">30
And the times of this ignorance God winked at; but now commandeth all men every
where to repent:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">31
Because he hath appointed a day, in the which he will judge the world in
righteousness by that man whom he hath ordained; whereof he hath given
assurance unto all men, in that he hath raised him from the dead.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I think it is significant that the early
Saints had just broken off all connections with the temple in Jerusalem, having
no need for any temples of stone, and that complete disconnect from any
physical temple remained in effect for at least 300 years. That should tell us
that a physical temple is simply not part of the New Testament gospel, and all
saving ordinances can be conducted in other places, and apparently were so conducted
after the life of Christ. This does leave us a small bit of ambiguity to
resolve sometime. The Kirtland Temple, Nauvoo Temple, Salt Lake Temple, St.
George Temple, etc., seem to be unexplained exceptions to this general rule.
The approximately 200 extravagant temples, which have been either built or are
planned in our own time, raise a number of questions.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">There are even serious questions about
the need for ANY work for the dead except perhaps to help the living better
understand the plan of salvation. We have the interesting case of Alvin Smith
who apparently died, was resurrected, and exalted, before any priesthood was on
the Earth to conduct any ordinance work for either the living or the dead.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Section
137<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">A
vision given to Joseph Smith the Prophet, in the temple at Kirtland, Ohio,
January 21, 1836. The occasion was the administration of ordinances in
preparation for the dedication of the temple.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">1–6,
The Prophet sees his brother Alvin in the celestial kingdom; 7–9, The doctrine
of salvation for the dead is revealed; 10, All children are saved in the
celestial kingdom.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">1
The heavens were opened upon us, and I beheld the celestial kingdom of God, and
the glory thereof, whether in the body or out I cannot tell.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">2
I saw the transcendent beauty of the gate through which the heirs of that
kingdom will enter, which was like unto circling flames of fire;<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">3
Also the blazing throne of God, whereon was seated the Father and the Son.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">4
I saw the beautiful streets of that kingdom, which had the appearance of being
paved with gold.<o:p></o:p></span></div>
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<u><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">5
I saw Father Adam and Abraham; and my father and my mother; my brother Alvin,
that has long since slept;<o:p></o:p></span></u></div>
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<u><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">6
And marveled how it was that he had obtained an inheritance in that kingdom,
seeing that he had departed this life before the Lord had set his hand to
gather Israel the second time, and had not been baptized for the remission of
sins.<o:p></o:p></span></u></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">7
Thus came the voice of the Lord unto me, saying: All who have died without a
knowledge of this gospel, who would have received it if they had been permitted
to tarry, shall be heirs of the celestial kingdom of God;<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">8
Also all that shall die henceforth without a knowledge of it, who would have
received it with all their hearts, shall be heirs of that kingdom;<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">9
For I, the Lord, will judge all men according to their works, according to the
desire of their hearts.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">10
And I also beheld that all children who die before they arrive at the years of
accountability are saved in the celestial kingdom of heaven.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Since it is obviously impossible to do
all the Temple work on earth for the more than 70 billion people who have lived
on the Earth, especially since we have individual records for only a tiny
fraction of those people, perhaps no more than 5%, with perhaps no more than
0.5% completed so far after 200 years of effort, one might expect that heaven
has a far more efficient plan for taking care of these matters. I would argue
that our first duty should be to the living, and we should devote only a small
part of our effort to work for the dead. We can see exactly what is happening
in our help of living people, and all we really have is speculation about
whatever help we might be offering those who are dead.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">All the marvelous New Testament manifestations
of the day of Pentecost occurred without any special buildings being available
as a prerequisite. One might wonder why the Kirtland Temple was required for
similar manifestations. The Salt Lake City saints functioned without a
completed temple for 40 years and seemed to do well enough, making the need for
a temple a bit questionable. Perhaps an actual structure is a partial throwback
to a law of Moses "schoolmaster" time, hopefully not a permanent
need.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">As another consideration, building and
maintaining a highly visible temple will always require some compromise with
the local governments controlling that land, and any such compromise could
damage the religious, political, and economic freedom of the Saints who live
there, unless the Saints actually control the political government.<o:p></o:p></span></div>
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<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-35002009218905905332020-01-07T18:11:00.002-07:002020-01-14T13:04:27.030-07:00<br />
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<span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter 5<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"> A Brief History of Tithing After Christ’s
Crucifixion<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The most basic church history<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Everyone in our nation, and certainly in our
church, should know a few simple, well-documented facts about the history of
the early Christian church, especially on the topic of tithing, but for some
reason these very basic elements of information have been forgotten and blotted
out, presumably for the sake of widespread church administrative self-interest.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The short article quoted below, apparently
published in 2005, gives us the essence of what we need to know. As the article
points out, for at least 300 years after Christ, there was no such thing as
doctrinally-required payment of tithing to any church organization or leaders.
The people voluntarily took care of each other and contributed to other church
needs that arose. There were no chapels or temples built during that 300 years,
leaving all of those material resources available to aid the poor. That is the
simple essence of the gospel, but enormous amounts of thought and effort seem
to always be going into trying to confuse that simple essence, for the purpose
of self-aggrandizement, profit-taking, and creating a class structure. This is
the "mystery of iniquity" we will read more about later from the
Quaker pamphlet.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Since I assume there are many people who will
be very surprised to hear this ancient but previously well-known news about the
history of tithing, and will therefore be very skeptical, I am also supplying
excerpts from and links to other materials in the following chapters to flesh
out that basic concept for many hundreds of pages, certainly to the extent any
reasonable person might want to read more about it.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">A BRIEF HISTORY OF
TITHING AFTER CHRIST’S CRUCIFIXION<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-spacerun: yes;"> </span>by Dr. Fillmer Hevener<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Most Christians
understand that with the death of Christ on the cross, the Ceremonial Laws,
requiring such practices as the sacrificing of animals, circumcision, and
tithing, were abrogated.<span style="mso-spacerun: yes;"> </span>The animal
sacrifices pointed to the coming Messiah, whose spilling of His blood, would
annul the sacrificing of animals and all other requirements associated with the
Ceremonial laws.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">After the crucifixion of
our Savior, therefore, the New Testament Church was supported by free-will
gifts.<span style="mso-spacerun: yes;"> </span>Since there was no longer
tithing, how did the Church survive financially? <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">For several hundred
years after Christ’s death, churches were not institutions with large buildings
or paid leaders supported by the members.<span style="mso-spacerun: yes;">
</span>Instead, the churches were similar to modern-day home groups.<span style="mso-spacerun: yes;"> </span>They met in homes with leaders who supported
themselves through such labor as carpentry, fishing, farming, etc.<span style="mso-spacerun: yes;"> </span>Therefore, the early church groups had few
expenses.<span style="mso-spacerun: yes;"> </span>The vast majority of the funds
given could be used for missionary purposes, for spreading the gospel at home
and in distant places.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The Apostle Paul, a
tentmaker, notes that although he had the right to receive support from the
congregation, he refused to accept this support.<span style="mso-spacerun: yes;"> </span>Why, because he did not want to take money
from mission needs and because he did not want anyone suspecting that he was
preaching the gospel out of a desire for money. (1 Cor. 9.)<span style="mso-spacerun: yes;"> </span>He did not wish to hinder the spreading of
the gospel of salvation through Christ.<span style="mso-spacerun: yes;">
</span>The churches did frequently support widows, the poor, and orphans. (1
Tim. 5.)<span style="mso-spacerun: yes;"> </span>Paul did at times accept
gratuities from friends (food, shelter, and friendship).<span style="mso-spacerun: yes;"> </span>Paul, being of the tribe of Benjamin, could
not have legally accepted tithe; only the Levites could have done this. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">THE CHURCH CONTINUED
WITH THIS VOLUNTARY APPROACH TO GIVING AND TO THE SUPPORT OF THE CHURCH FOR
OVER 300 YEARS.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">In the fourth century,
the Roman Emperor, Constantine, converted to Christianity. He is credited with
bringing status to Christianity and with starting the first large church
building program. (Note: he is also credited with instituting the first Sunday
law in 321; his edict required the people to rest on the “venerable day of the
sun.”)<span style="mso-spacerun: yes;"> </span>Constantine wanted the church to
have impressive buildings that would honor his name and his contributions to
the church.<span style="mso-spacerun: yes;"> </span>Consequently, the church
groups moved out of homes and into finer buildings and began employing
full-time ministers.<span style="mso-spacerun: yes;"> </span>Therefore, there
was a need to support these buildings and these salaried bishops.<span style="mso-spacerun: yes;"> </span>The New Catholic Encyclopedia summarizes the
situation: <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">“The early Christian
church had no tithing system.<span style="mso-spacerun: yes;"> </span>The tithes
of the Old Testament were regarded as abrogated” by Christ’s death.<span style="mso-spacerun: yes;"> </span>However, as the church’s material needs grew
because of its vast building program and paying of bishops, it adopted the
pre-cross, Ceremonial Law-method of support, tithing.<span style="mso-spacerun: yes;"> </span>Therefore, “the Council of Macon in 585,
ordered the payment of tithes and threatened excommunication to those who
refused to comply.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">From the sixth century
forward, tithing was adopted by the Catholic Church and later accepted into
many protestant churches from the 1500’s onward. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The Encyclopedia
Britannica notes: “Despite serious resistance, tithing became obligatory as
Christianity spread across Europe. It was enjoined by ecclesiastical law from
the sixth century….”<span style="mso-spacerun: yes;"> </span>In the 14th
century, Pope Gregory VII, outlawed …lay ownership of tithes.”<span style="mso-spacerun: yes;"> </span>In other words, Pope Gregory VII, concluded
that only paid clergy could receive and direct the use of tithe, not lay,
unpaid, Christians. (Note: A similar position is taken by E. G. White when she
states that the tithe is to be used for ministers, only. Testimonies, Vol. 9,
248-249.<span style="mso-spacerun: yes;"> </span>This position is contrary to
Deut. 14, which teaches that tithe was, among other things, to be used for
strangers (refugees), orphans, and widows.)<span style="mso-spacerun: yes;">
</span>The following statement is made by the Archdiocese of St. Louis:
“TITHING IS ABSOLUTELY STILL NECESSARY IN THE CATHOLIC CHURCH TODAY. (See
their: Office of Stewardship and Development statement on the www.) <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">In 765, the Carolingian
King Pepin III (the Short) sent a letter to all bishops making the payment of
tithe by each individual to his parish church a legal obligation. Also,
everyone was forced to tithe 800 years after Christ when Charlemagne founded
the Holy Roman Empire, blending church and state and making tithing a state
law. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Unfortunately, when the
Protestant reformers of the 1500’s broke with the Catholic Church over such
issues as “salvation by grace, rather than by works,” they did not reject the spurious
Sabbath, Sunday, nor the Ceremonial Law’s practice of tithing. These reformers
could have had much greater credibility if they had adopted the post-cross
method of support of the church through free-will giving.<span style="mso-spacerun: yes;"> </span>See: Matthew 10:8; Luke </span><span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">6:38; Acts 20:35; II
Cor. 9: 6-7; I Tim. 5:8. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">In summary, this is what
we know: <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">1.<span style="mso-spacerun: yes;"> </span>Tithing was a part of the Ceremonial Law,
which was abrogated by Christ’s death.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">2.<span style="mso-spacerun: yes;"> </span>The early Christian church was supported by
free-will giving for at least 300 years.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">3.<span style="mso-spacerun: yes;"> </span>Tithing first came into the Christian
church when Constantine was converted; he needed money for fine buildings and
for bishops’ salaries.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">4.<span style="mso-spacerun: yes;"> </span>The Catholic Church made tithing a law
nearly six centuries after Christ’s crucifixion.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">5.<span style="mso-spacerun: yes;"> </span>Some 800 years after Christ, Charlemagne
required the paying of tithe under the penalty of imprisonment.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">6.<span style="mso-spacerun: yes;"> </span>Priests cursed for their tithe, telling
those who didn’t tithe that they would lose their salvation and go to hell.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">7.<span style="mso-spacerun: yes;"> </span>In the 1500’s, Protestant churches preached
“salvation by grace,” but they continued to preach and practice tithing and the
false Sabbath, Sunday. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">Friend, reject erroneous
traditions!<span style="mso-spacerun: yes;"> </span>Prepare for eternity by
accepting Christ as your Savior and by following His teachings in Holy Scripture,
the Bible. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">May our Lord bless and
keep each of you! <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">Pastor Fillmer Hevener,
Ed. D.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">© 2005 Guthrie Memorial
Chapel<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">http://www.guthriememorial.org/articles/brief_history_of_tithing.htm<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Other sources<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In the next few chapters, I will present
excerpts from and links to other longer historical works on the general subject
of tithing.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-57957350798258888732020-01-07T18:10:00.002-07:002020-01-14T13:04:41.450-07:00<br />
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<span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter 6<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"> The 1657 Quaker
position on the evils of forced tithing<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;">-- partly based on the
earlier work of John Selden.<o:p></o:p></span></b></div>
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<br /></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Having
presented a very short history of tithing in the prior chapter, as a brief
introduction to this whole important topic, I now want to present in its
entirety a pamphlet on the topic of tithing written by a Quaker in 1657. It was
36 pages in the original, which makes for a rather lengthy quote, but the
material he covers seems very important to show how corrupted the history and
doctrine of tithing had become by 1657 and how corrupt the actual handling of
tithing had become at his time, including jailing people indefinitely for not
paying up to three times what was imagined to be their "tithing." As
a justice of the peace himself, he would be only too aware of the misbehavior
of other courts. Some of his descriptions may be meaningless to people who have
lived exclusively in cities, but those who own and work the land, as farmers or
ranchers, might find some of his detailed treatment of land uses quite
interesting. Part of his pamphlet is based on the earlier work of John Selden,
who will be discussed below. This pamphlet has been republished many times over
the years, in 1850 in this case, which has allowed the language to be updated
to be something closer to what we can easily understand today.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I view this Quaker pamphlet partly as a
cautionary tale to indicate how deviant and corrupt church and government
organizations can become on religious topics. The LDS church today has not yet
resorted to confiscating property and jailing people to collect a full tithing,
but the pressures to do these kinds of extraordinary things are present at all
times once the church has started down the path of doctrinally making tithing
paid to a central organization mandatory to gaining salvation. Every time I
hear someone repeat the phrase "Will a man rob God?" I wince. Remember
that that quote comes from Malachi 3:8 in the Old Testament. That kind of
thinking, where non-payment of tithing is made a crime, is the path to the kind
of trouble discussed in the Quaker pamphlet. Today we ought to have nothing to
do with the old law of Moses or any of the pronouncements that come from that
time, as in the Book of Malachi. So, when someone starts quoting the law of
Moses and thus perhaps inadvertently trying to reinstitute the law of Moses, my
alarm bells go off.</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">There are many interesting points made in this
pamphlet, but one small segment struck me as especially interesting, almost
poetic.</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 10.0pt;"><span style="mso-spacerun: yes;">
</span>5th, That as the <u>mystery of iniquity</u> began to work, and men's
imaginations were taught, instead of the doctrine of Christ, divers men, taking
their ground from Moses, began to preach that tithes again ought to be paid.
[emphasis added.]<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This is the gospel-killing process that has
happened over and over throughout the history of the earth. The "mystery
of iniquity" phrase is used by Paul in 2 Thess. 2:7.</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The last statement from this pamphlet is
so profound that it deserves to be read first. After the many explanations of
the pamphlet, <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">And let no man
henceforth think it strange, that any should refuse to pay tithes; but rather
wonder, that any will pay them.</span><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><o:p></o:p></span></div>
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<br /></div>
<span style="font-family: "glyphlessfont"; font-size: 9.0pt;"><br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
</span>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">THE<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">GREAT
CASE OF TITHES<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">TRULY
STATED, CLEARLY OPENED,<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">AND
FULLY RESOLVED.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">BY
ANTHONY PEARSON,<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">A
JUSTICE OF PEACE IN WESTMORELAND IN THE TIME<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">OF
THE COMMONWEALTH.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">LONDON:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Printed
for the TRACT ASSOCIATION of the SOCIETY of FRIENDS.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Sold
at the DEPOSITORY, 84, Houndsditch.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">-<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">1850.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">No.
63.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>[Price 1s. 6d. per dozen.]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">ADVERTISEMENT.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The ensuing
treatise was first published in the year 1657, and was so well received, that a
subsequent Editor says, it passed through three editions in about two years;
the present is a reprint of the former editions, with the exception of most of
the Latin notes and phrases, and a few omissions and corrections, which are not
intended to alter the sense. The Author was a zealous advocate for liberty of
conscience in those days, and it appears he was induced to write on this
subject, by the many complaints of the people, then labouring under severe
prosecutions for tithes. By way of preface, he introduces his work with the following
short address. <o:p></o:p></span></div>
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<i><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">To
the Countrymen, Farmers, and Husbandmen of<o:p></o:p></span></i></div>
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<i><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">England.<o:p></o:p></span></i></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It is for
your sakes that this small treatise is sent abroad, that in a matter wherein
you are so much concerned, you might be truly informed: and because there are
many differing opinions, and of late years have been great disputes, concerning
<i>the right of Tithes</i>, which makes the case seem difficult to be resolved,
I have given you the substance of all that ever I could find written, or hear
discoursed, touching that point; and for more than two years last past, I have
made much enquiry into it.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">First, <i>I
have begun with tithing among the Jews, which, either in precept or example, is
the foundation of all others.<o:p></o:p></i></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Secondly, <i>I
have given you a short view of the opinions and practices of the primitive
church concerning them, and from thence downward until this day.<o:p></o:p></i></span></div>
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<i><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">After
which, having made some short observations, I state the case as it concerns us
in England. And then hearing what every one hath to say for them, I proceed to
satisfy some great objections, and so conclude the whole, in as much brevity as
the variety of the subject would permit.<o:p></o:p></span></i></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 6;"> </span>A.
PEARSON.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">THE GREAT
CASE OF TITHES.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">------------<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">OF TITHING
AMONGST THE JEWS.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">God having
chosen Aaron and his sons for the office of the Priesthood, and the rest of the
tribe of Levi for the service of the Tabernacle, he gave unto the Levites all
the tenth in Israel for an inheritance for their service, and they were to have
no inheritance among the children of Israel.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And the Levites out of their tithe,
were to offer up a tenth part unto the Lord and give it unto Aaron the priest
for him self and his sons; and no other portion had the priests out of the
tithes, but they were for the Levites that did the common services of the tabernacle,
for the strangers, for the fatherless, and the widows.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Besides the tenth of the tithe,
(Deut. xviii. 4) the priests had the first ripe fruits of the ground, of wheat,
of barley, of figs, of grapes, of olives, of pomegranates and dates, at what quantity
the owner pleased; an offering also of corn, wine, oil, fleece, and the like,
was given to the priests at the sixtieth part, sometimes at the fiftieth or
more, at the devotion of the owner. Ezek. xlv. 13.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Of cattle also the first-born were
the Lord's, paid to the priests, of clean beasts in kind, of unclean in money,
with a fifth part added: also divers parts of the sacrifices were appointed for
the priests. Exod. xiii. 2.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But no tithes did the priests
receive of the people: for those belonged to the Levites that were appointed
over the tabernacle, and the instruments thereof, to bear it, to take it down,
and set it up, to serve Aaron and his sons, and to do the services of the
tabernacle, and keep the instruments thereof; and their service chiefly was
upon removing of the host; for better ordering whereof, and every one's
service, they were divided into three parts, the Koathites, the Gershonites,
and the Merarites, and these received tithes of the people, and out of them, a
tenth part they delivered to the priests.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Afterwards, when Solomon built the
temple, and placed the ark therein, other offices were appointed for the Levites;
(1 Chron. xxvi., xxx., and xxxii.) one part of them were to be singers; another
to be porters, and take the charge of the gates of the temple; another to be
keepers of the treasury; others of them also were placed abroad in the country,
on the west side of Jordon one thousand seven hundred, and on the east side two
thousand seven hundred.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>By this time also, the posterity of
Aaron being much increased, the priests were divided into twenty-four ranks or
courses, according to the names of their families, and every one's attendance
[page 4] was required by turns; and hereupon Zacharias is said to be of the
course of Abia, and to execute the priest's office, and burn incense as his
turn came, (Luke i.) and the first of the first rank had the pre-eminence, and
was the High Priest, and so every one according to their precedency.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The Levites that were singers were
divided, as the priests, into twenty-four ranks or courses; the porters into
five parts, one part to every of the four gates of the temple, and the fifth to
Asuppim, i.e., the Council-house.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The treasury was generally committed
to one, as the chief, but under him to two sorts of other officers; one to keep
the treasures of the house of the Lord, and those things that were offered to
the Lord; and the other to keep the dedicate things. In these treasuries were
put the second tithes, the offerings of all sorts of people, which were for the
uses and services of the temple, for the fatherless, the stranger, and the
widow.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>After the captivity, and new
dedication of the temple, it appears that, in many particulars, their laws,
ordinances, and customs were much changed, especially in this of tithing: but
not being pertinent to this discourse, I shall pass them over; only let the
reader understand, that though the priests and Levites were both of the tribe
of Levi, yet was the priesthood settled in the sons of Aaron, and the offices
of the priests were quite different from the Levites, and so was their
maintenance distinct.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>These priests and Levites being
separated for the work of the Lord in the tabernacle and in the temple, they
ministered according to the ordinances of the first covenant which were figures
for the time then present, and shadows of good things to come.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">----------------------------<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">A VIEW OF
THE DOCTRINES, DECREES, AND PRACTICES OF TITHING, FROM THE INFANCY OF THE
CHRISTIAN CHURCH UNTIL THIS DAY.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">But in the
fulness of time, God raised up another priest, CHRIST JESUS, who was not of the
tribe of Levi, nor consecrated after the order of Aaron: for he pertained to
another tribe, of which no man gave attendance at the altar, who, (having
obtained a more excellent ministry, of a greater and more perfect tabernacle,
not of the former building, being the sum and substance of all the patterns of
things under the first covenant) put an end to the first priesthood, with all
its shadows, figures, and carnal ordinances, and changing the priesthood, which
had a command to take tithes of their brethren, there was made of necessity
also a change of the law, and a disannulling of the commandment going before,
which was but imposed until the time of reformation.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And the apostles and ministers of
Christ Jesus, when he had [page 5] finished his office upon earth, by offering
up himself through the eternal Spirit, a sacrifice without spot unto God, did
not look back to the ordinances of the former priesthood, but testified that <i>an
end was put unto them;</i> and witnessed against the temple, wherein the priests
ministered, for which Stephen was stoned to death: against circumcision,
saying, <i>it was not that of the flesh;</i> against the Passover, priests,
&c.; and preached up Christ Jesus and his doctrine, the new and living way,
which was not made manifest while as the first tabernacle was standing. Nor did
they go about to establish the law by which tithes were given in the former
priesthood, but freely they preached the Gospel which they had received, and
did not require any settled maintenance, but lived of the free offerings and
contributions of the saints, who by their ministry were turned to Christ Jesus.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>At Jerusalem, and thereabouts, such
was the unity of heart among the saints in the apostles' time, that all things
were in common, and none wanted (Acts iv. 34); and as many as were possessors
of lands or houses, sold them, and brought the price, and laid it down at the
apostles' feet, and it was distributed unto every man according as he had need.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>So the church gathered by Mark at
Alexandria in Egypt, followed the same rule as the Saints did at Jerusalem,
having all things in common. And Philo Judaeus, a famous author of that time,
reporteth, that not only there, but in many other provinces, the Christians
lived together in societies.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In the churches at Antioch, the
saints possessed every man his own estate (Acts xi. 29); so likewise in Galatia
and Corinth, where the apostle ordained, that weekly offerings for the saints
should be made by every one as God had blessed him (1 Cor. xvi. 2); and by
these offerings (which were put into the hands of the deacons of the churches)
were all the services and need of the church supplied.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>By example of these, the course of
monthly-offerings succeeded in the next ages, not exacted, but freely given at
the bounty of every man, as appears plainly by Turtullian in Apolog. cap. 39, where,
upbraiding the Gentiles with the piety and devotion of Christians, he saith
“Whatsoever we have in the treasury of our churches, is not raised by taxation,
as though we put men to ransom their religion; but every man once a month, or
when it pleaseth himself, bestoweth what he thinks good, and not without he
listeth; for no man is compelled, but left free to his own discretion: and that
which is given, is not bestowed in vanity, but in relieving the poor, and upon
children destitute of parents, and maintenance of aged and feeble persons, men
wrecked by sea, and such as are condemned to the metal mines, banished into
islands, or cast into prison, professing the true God, and the Christian faith.”
[page 6]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And this way of contribution
continued in the church till the great persecution under Maximinian and
Dioclesian, about the year 304, as Eusebius testifieth, which also appears by
the writings of Turtullian, Origen, Cyprian, and others.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>About this time also, some lands
began to be given to the church, and the revenue of them was brought into its
treasury; belonged to the church in common, and was distributed, as other
offerings, by the deacons, and elders; but the bishops or ministers meddled not
therewith: for Origen saith, “It is not lawful for any minister of the church
to possess lands (given to the church) to his own use.” And called to the
ministers, “Let us depart from the priests of Pharoah, who enjoy earthly
possessions, to the priests of the Lord, who have no portion in the earth.” And
in another place he saith, “It behoveth us to be faithful in disposing the
rents of the church, that we ourselves devour not those things which belong to
the widows and the poor; and let us be content with simple diet and necessary
apparel.” And Urban, bishop of Rome, anno 227, did declare, “That the church
might receive lands and possessions offered by the faithful, but not to any
particular man's benefit, but that the revenues thereof should be distributed
as other offerings, as need required.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Cyprian, bishop of Carthage, about
the year 250, also testifieth the same, and sheweth, that “the church
maintained many poor,” and that “her own diet was sparing and plain, and all
her expenses full of frugality.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Prosper also saith that, “a minister
able to live of himself, ought not to participate of the goods of the church;
for,” saith he, “they that have of their own, and yet desire to have somewhat
given them, do not receive it without great sin.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The council at Antioch, in the year
340, (finding that much fault had been among the deacons, to whom it properly
belonged,) ordained that “the bishops might distribute the goods of the
church,” but required, “that they took not any part to themselves,” or “to the use
of the priests and brethren that lived with them, unless necessity did justly
require it,” using the words of the apostle, “having food and raiment be
therewith content.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In these times, in many places, the
Christian converts joined themselves in societies, and chose a separate life,
selling what they had, and living together in common, after the example of the
former saints about Jerusalem, as Chrysostom notes, who lived about the year
400, by whose writings it also appears that there was not the least practice of
the payment of tithes in those ages.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The church now living altogether by
free offerings of lands, money, and goods, the people were much pressed to
bountiful contributions for holy uses, as may be seen by the writings of [page
7] Hierom and Chrysostom, who brought the Jewish liberality in their payments
of tenths for an example, beneath which they would not have Christians
determine their charity; where Chrysostom says, “he speaks these things not as
commanding or forbidding, that they should give more, yet as thinking it fit,
that they should not give less than the tenth part.” Hierom also doth earnestly
admonish them “to give bountifully to the poor, and double honour to him that
labours in the Lord's work;” not binding at all to offer this or that part,
leaving them to their own liberty, but pressing “they might not do less than
the Jews did.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Ambrose, who was bishop of Milan,
about the year 400, preached up tenths to be offered up for holy uses, as may
be seen in his Sermon on Repentance; but his authority he produceth wholly from
Moses, and quotes divers sentences, and threatens the people, that “if they
would not pay their tenths, God would reduce them to a tenth.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In like manner Augustin, Bishop of
Hippo, hath a whole homily for the right of tithes, and calls upon those that
have no fruits of the earth to pay the tenth of whatsoever they live by; and
saith, “the neglect of payment of tithes is the cause of sterility and
blasting;” and agrees with Ambrose in his threats, that, “God would reduce them
to a tenth;” and tells them, “that not paying their tithes they shall be found
guilty, at God’s tribunal, of the death of all the poor that perish through
want, in the places where they dwell;” and bids them “that would either get
reward, or desire the pardon of their sins, to pay their tithes.” These two
great bishops agree, and from the law given to the Israelites, take their whole
doctrine, and impose their own opinion with heavy penalties. But take notice to
what end they require them, that the poor might not want, saying that God had
reserved them for their use.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Leo, who was pope from 440 to 460,
was likewise very earnest in stirring up every man's devotion to offer to the
church part of his received fruits, but speaks not a word of any certain
quantity, as may appear by his sermons.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Severin also, about the year 470,
stirred up the Christians in Panonia, who in example of his bounty, gave the
tenth of their fruits to the poor.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Gregory not only admonisheth the
payment of tithes from Moses's law, but also the observing the time of lent,
consisting of six weeks, out of which take the Sundays, and there remain
thirty-six days, the tenth part of the year, fractions of days omitted; this
tenth of time he would have given to God, saying, “we are commanded in the law
to give the tenth of all things unto God.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And from the opinions of these and
other ancient fathers, who [page 8] took their ground from the law, tithes,
Easter, Pentecost, and other things, came to be introduced into the church.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But notwithstanding the doctrine and
hard threats of some of the great bishops of that time, it was not a generally
received opinion, [as is testified by Agobard, bishop of Lyons,] that <i>tithes
ought to be paid;</i> nor till about the year 800 was anything by the then
church determined, touching the quantity that should be given; though, no
doubt, in many places, amongst the offerings of the devouter sort, tenths, or
greater parts of their annual increase were given according to the doctrine of
Ambrose and others.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The offerings of the people in those
ages were received and disposed of in maintenance of the priests, and relief of
those that were distressed; neither had the priests such a particular interest
in the profits received, as of late time they have usurped; all that was received,
wheresoever in the bishoprick, was a common treasury, and was dispensed, one
fourth part to the priests, out of which every one had his portion; another
fourth part to the relief of the poor, sick, and strangers; a third to the
building and repairing of churches; and the fourth to the bishop. And generally
then, the bishop lived in some monastery, and his clergy with him, from whence
he sent them out to preach within the counties in his diocese, and there they
received such offerings as were made, and brought them to the treasury.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And though divers of the fathers,
popes, and bishops, did declare <i>that tithes were due,</i> and <i>ought to be
paid,</i> none of the first eight general councils of the church did ever so
much as mention the name of tithes, or declare them a duty. The ninth, held at
Lateran, under Pope Calixtus II., about the year 1119, mentions tithes, but
speaks only of those which had been given to the church by special
consecration; so doth also the council held under Pope Alexander III., anno 1180,
but that only prohibits appropriations to religious houses without assent of a
bishop; for, at that time, people being led to believe that their tithes ought
to be given for the use of the poor, did chiefly dispose of them to the
governors of religious houses, who kept open hospitality for the poor, and
entertainment of strangers, and were esteemed holy, as good treasurers for the
needy, who took care of the distribution of them, as is testified by Cassian
the hermit. But that council seeing much given to the poor, little to the
priests, made that decree to restrain the people's freedom; and indeed, by this
time much wickedness had crept into these houses, as histories relate.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Nor was any law, canon, or
constitution of any general council as yet found, that purposely commanded the
payment of tithes, nor any that expressly supposed them a duty of common right,
before the council of Lateran, held in the year 1215, [page 9] under Pope
Innocent III.; about which time the pope's authority was grown powerful, and
the canons more received into practice, that before were little, especially
herein, obeyed.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>About the years 800, 900, 1000, and
after, tithes were called the <i>Lord's goods, the patrimony of the poor,
&c.</i> Whence also the council at Nants declared, the “clergy were not to
use them as their own, but as commended to their trust;” and they were not then
given for the clergy, but to be disposed of for the uses of the poor.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif;"><span style="mso-tab-count: 1;"> </span></span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">And
at this time no regard was had to the nature of the increase; but whatsoever
did arise in profit, whether by trade, merchandize, or husbandry, the tenth was
required to be paid for tithes.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But still the people had more mind
to give them for the poor than the priests, as may be understood by the
complaint of Pope Innocent III., who preaching on Zaccheus's charity, cried out
against those that gave their tithes and first-fruits to the poor, and not to
the priests, as heinous offenders.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Also, in a general council held at
Lyons, under Pope Gregory X., in the year 1274, it was constituted, “That it
should not thenceforth be lawful for men to give their tithes of their own
pleasure, where they would, as it had been before, but pay all their tithes to
the mother church.” By these it may be seen that though the people, who then generally
were Papists, did believe they ought to pay them, yet were they free to dispose
them where they pleased, till these councils restrained their liberty.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But the great decree which speaks
most plain, and till which nothing was given forth which did directly constitute
them, but rather still supposed them as due by some former right, was made at
the council of Trent, under Pope Pius IV., about the year 1560. And yet that
great council followed the doctrine of their father, and said, they <i>were due
to God</i>, and had no new authority for their great decree, which they command
to be obeyed under the penalty of excommunication.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Having thus briefly run over the
ecclesiastical state abroad, from the infant purity of the church to the height
of the papal dominion, and taken a glance through every age to the point in
hand, I shall now return to what may concern this nation.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>I shall not trouble the reader with
a relation of Joseph of Arimathea, and his eleven disciples coming into
Britain, sent by Philip the apostle, in the reign of Arviragus, as histories
report nor of the conversion of King Lucius afterwards, who is said to have
given great endowments to the church; nor of the British Christians. Nothing at
all appearing of the payment of tithes in their days. But passing by them, and
those many years wherein the Saxons overran this nation, exercising most cruel
[page 10] persecutions, till the very name of Christian was blotted out, and
those heathens seated in the quiet possession of a sevenfold kingdom in this land.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>About the year 600, Gregory I., then
Pope of Rome, sent over Augustin the monk into England, by whom Ethelbert, king
of Kent, was converted; and by him and his followers, in process of time, other
parts of the nation, and others of the kings were also brought to their faith.
This Augustin was a canon regular, and both he and his clergy, for a long time
after, followed the example of former ages, living in common upon the offerings
of their converts; and those that received them were joined in societies, in
imitation of the primitive practice, having such direction sent him by Pope
Gregory, that in the tenderness of the Saxon church, he and his clergy should
still imitate the community of all things used in the primitive times under the
apostles, that they might not make their religion burthensome.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But afterwards, having brought a
great part of the nation to their faith, they began to preach up the old Roman
doctrine, that <i>tithes ought to be paid;</i> and having taught the people
that the pardon of sin might be merited by good works, and the torments of hell
be avoided by their charitable deeds, it was no hard matter, when that was
believed, to persuade them not only to give their tithes, but also their lands,
as the riches of those called religious houses may testify: for in this nation,
they and the clergy had almost gotten the third part of the whole land; and so
besotted were the poor ignorant people, that, had not a law against Mortmain
prevented it, a far greater part of the nation had been in their hands.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>As concerning laws and canons for
tithes among the Saxons, it is reported that, in the year 786, two legates were
sent from Pope Hadrian I. to Offa, King of Mercland, and AElfwolfe, king of
Northumberland, who made a decree, “That the people of those two kingdoms
should pay tithes.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Also that Ætheluph, king of the West
Saxons, in the year 855, made a law, that the tithe of all his own lands should
be given to God and his servants, and should be enjoyed free from all taxes.
Great difference is among historians about this grant, few agreeing in the
words or substance of it, as Selden shews, some restraining it to the tithe of
his own demesne lands; others to the tenth part of his lands; others to the
tithe of the whole nation. At that time, the nation being under great and heavy
pressures by Danish irruptions, intestine wars, great spoils, and miseries, he
called a council, where were present Bernredus, king of Mercia, and Edmond,
king of East Angles, and they, to remove the heavy judgments then over them,
granted the “tithe of all their land to God and his servants.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>King Athelstone, about the year 930,
king Edmond, about [page 11] ! the year 940, king Edgar, about the year 970,
king Ethelred, about the year 1010, king Kanute, about the year 1020, Edward
the Confessor, and others of the Saxon kings, made several laws for tithes, as
histories report.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The Normans afterwards entering this
kingdom, and subduing it to themselves, William the Conqueror confirmed the
liberties of the church; so did Henry I., Henry II, king Stephen, and it may
be, others of the succeeding kings did the like.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Some episcopal constitutions also
have been made to the same effect by Robert Winchelsey, Archbishop of
Canterbury, and others.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>That the reader may understand the
principles upon which these men acted, and the doctrine then preached amongst
them, and received and believed, I have inserted the preamble of a grant of
king Stephen, which runs thus—“Because through the providence of Divine mercy,
we know it to be so ordered, and by the churches publishing it far and near,
every body has heard that, by the distribution of alms, persons may be absolved
from the bonds of sin, and acquire the rewards of heavenly joys, I, Stephen, by
the grace of God, king of England, being willing to have a part with them, who
by an happy kind of trading, exchange heavenly things for earthly; and smitten
with the love of God, and for the salvation of my own soul, and the souls of my
father and mother, and all my forefathers and ancestors,” &c. And so he
goes on and confirms divers things that had been granted to the church, as
tithes and other things.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But notwithstanding the many laws,
canons, and decrees of kings, popes, councils, and bishops, “that every man
ought to pay the tenth part of his increase;” yet was it left to the owner to
confer it where he pleased, which made so many rich abbeys and monasteries; and
till the year 1200, or thereabouts, every one gave their tithes at their own
pleasure, which made Pope Innocent III. send his decretal epistle to the Bishop
of Canterbury, commanding him to enjoin every man to pay his temporal goods to
those that ministered spiritual things to them, which was enforced by
ecclesiastical censures; and this was the beginning of general parochial
payment of tithes in England—see the second part of Coke's Institutes, “And
because the pope's decree seemed reasonable, it was admitted and enjoined by
the law of the nation, king and people being then papists.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>This decree of the pope, receiving
all possible assistance from the bishops and the priests, in whose behalf it
was made, did not only in a short time take away the people's then claimed
right to give their tithes to those that best deserved them, but did also so
much corrupt the clergy, that, in the time of Richard II., Wickliffe, our
famous reformer, made heavy complaint to the Parliament, which I have inserted
in his own words, for the [page 12] reader's satisfaction—“Ah, Lord God! where
this be reason to constrain the poor people to find a worldly priest, sometimes
unable both of life and cunning, in pomp and pride, covetisse and envy,
gluttonness, drunkenness, and lechery, in simony and heresie, with fat horse
and jolly, and gay saddles and bridles ringing by the way, and himself in
costly clothes and pelure, and to suffer their wives and children, and their poor
neighbours perish for hunger, thirst, and cold, and other mischiefs of the
world: ah, Lord Jesu Christ! sith within few years men paid their tithes and
offerings at their own will, free to good men, and able to great worship of
God, to profit and fairness of holy church fighting in earth, why it were
lawful and needful that a worldly priest should destroy this holy and approved
custom, constraining men to leave this freedom, turning tithes and offerings
unto wicked uses.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>That the meaning of this, and the
practice of the nation in this matter, may the better be understood, it is
needful to inform the reader, that when the pope's doctrine was received in a
nation, that nation was divided into so many bishoprics as were needful, and
every bishopric into so many, parishes as were thought convenient, and till
then, most preachers were sent out of the monasteries and religious houses, and
the people did at their own free will give their tithes and offerings where
they pleased, which liberty they enjoyed till about the year 1200. And though
it was generally believed that tithes ought to be paid, yet did no man claim
any property therein, but every owner of the nine parts was required to give
the tenth part to the priest and the poor, as due unto God.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But now the pope, having set up
parishes, did enjoin, that a secular priest canonically instituted, should
attend the service of each parish, and that where tithes were not already
settled, they should be paid to the parish priest, notwithstanding any custom
to the contrary; the people then generally being papists, did yield obedience,
as they durst not do otherwise; and it may easily be supposed that, having
persuaded the people to pay tithes, it was no hard matter to appoint the
persons to whom they should be given.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Parishes being set up, priests
appointed, and tithes paid to them, after forty years’ possession, what before
was owned as a gift, was now claimed as a debt; and<i> prescription</i> was
pleaded by the priests as their just title; the people then seeing themselves
in a snare, began to contend, but the pope, to uphold his clergy, thundered out
his interdict against this nation, excommunicated the king, frighted the
subjects, with his bulls against the arbitrary disposal of tithes: and Rome,
now grown formidable, did highly insult over kings and princes: witness
Frederick Barbarossa, Henry VI., and other princes of the [page 13] empire; and
the stories of our Henry II. and king John; also our Richard I., to gratify the
clergy for their liberality, in contributing to his ransom from captivity, gave
them an indulgent charter of their liberties, and in this advantageous time,
the Canon laws gained such force, that parochial payments became general.
Notwithstanding, our English parliaments, unwilling wholly to forget the poor,
for whose sake tithes were chiefly given, made divers laws, “That a convenient
portion of the tithes should be set apart for the maintenance of the poor of
the parish for ever.” Richard II., 15. 6. 4. Henry IV.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The pope having by these means brought
in tithes, and made a pretended title by prescription, set up courts to recover
them, which were called ecclesiastical courts, where his own creatures were
judges, and thus the poor people might easily know what they had to expect from
them; yet no greater punishment could they inflict on those that did not pay,
than excommunication out of their church.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The pope always willing to favour
his chief props, notwithstanding his general decree, could tell how to dispense
with his own lands at his pleasure, and therefore frequently granted exemptions
to divers orders, to free them from payment of tithes; witness the
Hospitallers, Cistercians, Templars, and generally to all lands held in the
occupation of those called religious persons and houses, which is the ground of
all their claims, who have bought the lands of dissolved monasteries, &c.,
and say they are tithe-free.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>When the pope, by colour of the
Jewish laws, had gained an universal payment of tithes to all his clergy, in
further imitation of that earthly tabernacle, set up a new building after the
former pattern, and therefore to himself claimed first-fruits and tenths, as a
successor of the Jewish high-priest; sins also he undertook to pardon; cardinals
also he appointed as leaders of their families; mitres they wore on their
heads, as Aaron did; synagogues they built, with singers, porters, &c., and
into the form of the levitical priesthood they transformed themselves, thereby
denying Christ Jesus, (the end of types and figures,) to be come in the flesh.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Afterwards, Henry VIII, king of
England, being a papist, and believing the pope's doctrine, as also did his
parliament, “that tithes were due to God and holy church,” made a law that
every one should set out and pay his tithes.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And seeing this is the great law,
and the first of our parliamentary laws for tithes, and that upon which the
rest are grounded, I shall here insert the preamble of it.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>“Forasmuch as divers numbers of
evil-disposed persons, having no respect to their duties to Almighty God, but against
right and good conscience have attempted to substract and withhold, [page 14]
in some places the whole, and in some places great part of their tithes and
oblations, as well personal as predial, due unto God and holy church,” &c.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>A second law in his time was also
made to the like purpose, and in pursuance of the former: and great reason he
had, and need there was for them; for having dissolved many monasteries which
had many tithes and rectories appropriated to them, and either had them in his
own hands, or sold them to others, to be held as lay-possessions, and they
having no law whereby to recover them, the pope's laws not reaching the lay
persons, he was necessitated to make new laws to enforce the payment of them,
which, the better to colour over the matter, he made in general terms, but
still restrained the trial of tithes to the ecclesiastical courts.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>After him, Edward VI., in pursuance
of his father's laws, and upon the same ground, made another law for the
payment of predial and personal tithes, under penalty of treble damages, who
also restrained the trial to the ecclesiastical courts. These laws suppose that
tithes were due to God and holy church, and therefore they require, “That every
man do yield and set out his tithes as had been accustomed.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In pursuance of these laws, some
ordinances were made in the time of the long parliament, in the exigencies of
the war, because the courts of justice were obstructed.—And these are the
substance of all our English laws concerning tithes.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Having thus briefly run over the
laws and practices of tithing, both abroad and in this nation, I shall give
some hints of the opinions of former times concerning tithes. About the year
1000 and 1200 after Christ, when tithes were generally preached up and claimed,
great controversy arose between the canonists and the clergy, by what immediate
law tithes were payable.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The canonists generally ground
themselves upon the decrees and canons of the church, and on the writings of
Augustin, Ambrose, and the rest of the ancient fathers, who say they are due by
divine right.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The clergy of those times were at a
difference among them selves, some of them saying that tithes, as a determined
part, are due only by positive and ecclesiastic law; but as a competent part to
be allowed for the maintenance of the ministry, are due by divine law; and that
the tenth part was decreed by the church, in imitation of the Jewish state, and
not by any continuing force of it under the Gospel; and that the church was not
bound to this part, but freely might as well have ordained the payment of a
ninth or eighth, according to the various opportunity. This was taught by
Hales, Aquinas, Henricus de Grandavo, R. de Midiâ villâ, Cardinal Cajetan, Io.
Mayer, Suarez, Malder, and others, who say, “It is the common opinion of [page
15] the greatest part of the clergy of that time,” and that the “tenth part was
rather ceremonial than moral.” -<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Here also was made a distinction,
and many said that predial and mixed tithes were due by the divine
ecclesiastical law; but personal tithes only by the decrees of the church; and
therefore in Venice and other cities, where no predial tithes are, a personal
tithe is required by the positive law of the church, by virtue of the substance
(not ceremony) of the command.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Another opinion (and that owned by
many) was drawn from the former doctrine, which concluded that, seeing tithes
were not enjoined by the command of God, therefore they were mere alms, and to
be dispensed as what was justly due to charity. Of this opinion were the
Dominicans and Franciscans, who both began about the year 1210, and by their
doctrine got many tithes to be given to their monasteries, and that whatsoever
was given to the four orders of mendicant friars, was a sufficient discharge
from the priests.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And our famous reformers, John
Wickliffe, Walter Brute, William Thorpe, and others, whose arguments are at
large in Fox's Acts and Monuments, did in their days bear their testimony
against tithes, for which some of them suffered in the flames.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Agreeing herewith are the articles
of the Bohemians, published nearly three hundred years since, wherein a divine
right to tithes since the Gospel is denied; whereupon also long since they took
all their temporalities from their ministers; and before Wickliffe's time,
Gerardus Sagarellus was of the same mind. And the great Erasmus also said, that
the common exacting of tithes by the clergy of his time was no better than
tyranny.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Having thus briefly run over the
doctrines, decrees, practices, and opinions concerning tithes; I shall make
some short observations thereupon, that the reader may understand whereunto
they tend, and then proceed to the matter as it concerns us at this day,
wherein he will find the knowledge of these things will be useful.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>1st, That amongst the Jews, tithes
were paid to the Levites that did the common services of the tabernacle and
temple, and not to the sons of Aaron, the priests; for they had only a tenth
part out of the tithes, and therefore he that pleads for tithes from the
Mosaical laws for tithing, had need consider how the payment of tithes to
ministers, succeeds to the payment of tithes to the Levites, who were not
priests, nor were to touch or meddle with that holy office, lest they died.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>2d, That among the Jews, no outward
law was appointed for the recovery of tithes; but he that did not pay them
robbed God, and by him only was punished. -<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>3d, That the tithes were not for the
Levites only, but for the stranger, the fatherless, and the widow, who were to
eat thereof, and be satisfied. [page 16]<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>4th, That when the Levitical
priesthood was changed by the coming of Christ Jesus, the law for tithing was
also changed, as Paul wrote to the Hebrews: for it is evident, that in the beginning
of the church, for the first three hundred years, while the purity and
simplicity of the Gospel was retained, no tithes were paid among Christians.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>5th, That as the mystery of iniquity
began to work, and men's imaginations were taught, instead of the doctrine of
Christ, divers men, taking their ground from Moses, began to preach that tithes
again ought to be paid.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>6th, That those that first preached
up tithes, pressed the payment of them, not for the maintenance of a ministry
only, but chiefly for provision for the poor and needy.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>7th, That in the first practice of
the payment of tithes, they were not paid as tithes, but as free offerings, at
the bounty of the giver, and not as answering any law that required the tenth
part, and so more properly were called offerings than tithes.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>8th, That notwithstanding any
doctrines preached, it was not a received doctrine, that tithes ought to be
paid, till about the year 1000, that the pope had then sent up his authority,
and usurped dominion over the greatest part of Europe, and almost all emperors,
kings, and princes were brought into subjection to him, and his superstitions.
-<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>9th, That notwithstanding the strict
commands of the pope, no compulsory law was made by the pope or his councils,
to enforce any to pay tithes, but only their excommunication.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>10th, That tithes were always
accounted an ecclesiastical duty, and therefore by ecclesiastical courts were
tried and judged; and till the dissolution of abbeys, &c., were never
called a civil right.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>11th, That tithes were brought in as
a duty owing unto God, and were so required and enforced, and therefore all
laws made for the payment of tithes, take that for their ground, and not any
civil property or right in him that claims them.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>12th, That till the year 1200, or
thereabouts, it was the common practice for every one to bestow his tithes
where he pleased.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>13th, That from such arbitrary
dispositions, abbeys and monasteries came to be so richly endowed with tithes
and rectories.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>14th, That all exemptions from
payment of tithes, came from the pope.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>15th, That first-fruits and tenths
are but a late innovation, and claimed by the pope as successor to the Jewish
high-priest, as Coke in the third part of his Institutes also testifies.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>16th, That tithes are the same
thing, whether claimed by an abbey, or impropriator, or a priest, and stand
upon the same ground and foundation, and differ nothing but in the person that
possesseth them. [page 17]<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>17th, Here also the declining state
of the church to corruption and error may be clearly discerned and traced: for
as the power of truth was lost, so was the fruit thereof, which caused such
earnest pressing to needful contributions, and when that would not serve, laws
and decrees were made to enforce them; but in the beginning it was not so; for
while the purity and simplicity of the Gospel was retained, they needed no
pressing, for their charity then abounded not only to the tenth part, but even
greater parts, as the need of the church required.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>18th, That the right of tithes was
never cleared, but remained in controversy, even among the greatest papists,
and in all ages there were those that withstood the payment of them; and many
of the martyrs for that, among other things, suffered in flames.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>These things thus premised, I shall
briefly state the great CASE and Question, at this day chiefly controverted
concerning tithes, as claimed and paid in England, viz.–<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<i><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Whether
any person have a true and legal property in the tenth part of another man's
increase, now called Tithes?<o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The terms are plain, and need no opening:
yet it is needful to declare why the case is thus stated; for the great
question rather seems to be, Whether Tithes be not due at this day?<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>That may be due to another, wherein
yet he may have no legal property, as custom, tribute, taxes, which are to be
paid because commanded by the state; and though law and equity obliges the
payment, yet is no distinct property in him that commands; and so tithes may be
supposed to be due, because so many laws have been made for payment of them,
though the person that claims them may have no particular interest or property
therein, other than is derived from the command.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But now in England, tithes are not
only claimed by virtue of divers laws, but also as being a distinct property,
severed from the property of the nine parts. -<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And if this could clearly be
evinced, all scruples of conscience were answered: for if a true and legal
property be in another person to the tenth part of my increase, I ought in
conscience to yield and set it forth, because it is not mine; and then the name
of tithe, as having in any measure relation to the Jewish priesthood, or popish
clergy, were at an end, but as a debt it ought to be truly paid to the
proprietor.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Many things have been said, and much
written, to prove such a property, the substance whereof, as far as hath come
to my knowledge, I shall briefly sum up under these general heads; as also the
grounds of those who claim them to be due, and yet plead no property, which
being the lesser, may be fully included and answered in the other. [page 18]<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">THE SEVERAL
CLAIMS MADE FOR TITHES, AND A LEGAL PROPERTY THEREIN ANSWERED.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>1. The first claim tithes to be due,
<i>jure divino,</i> and produce the law of Moses for it.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>2. Others say that tithes are not
now due by the law of God; only the equity of the law is still of force, which
obligeth to afford a competent maintenance for the ministry, but doth not bind
to the certain quantity.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>3. Others plead the decrees, canons,
and constitutions of general councils, popes, bishops, convocations, and these
say, that tithes are due <i>jure ecclesiastico.</i><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Under these several claims, or some
of them, have tithes been demanded and paid, since the dark night of apostacy
overspread the earth under the papal power, till the pope's supremacy and
religion was cast off in England; and where the popish religion is professed,
they are now by the same demanded and paid.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But now of late in England new
claims are made, and a human right is pleaded, which I shall briefly bring under
these few heads.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>1. The gifts of kings and princes
who were rulers of the people, as Ethelwolph, &c.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>2. The temporal laws of kings,
parliaments, &c.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>3. The particular gifts, appropriation,
consecration, or donation, of those who were former owners of the land.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>4. Prescription, and a legal right
by their possession.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>5. A legal right by purchase.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And besides these, I never heard or
read of any other pretence for tithes, though I have diligently, for two years
and more, laboured to inform myself fully what could be alleged for them.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>To begin with the first, those that
say tithes are due by divine right. -<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Some of them say, That the law given
to Israel for payment of tenths to the tribe of Levi, doth also oblige Christians
to pay tenths to their ministers, as succeeding in the priest's office.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><i>Answ.</i><span style="mso-spacerun: yes;"> </span>To such it is clearly answered, that the
priesthood which had a commandment to take tithes being changed by Christ
Jesus, there is made of necessity also a change of the law; and now the
priesthood is no more committed to the offspring of Levi, or any other tribe,
but to Christ Jesus the unchangeable priesthood, whose kingdom stands not in
figures and carnal ordinances, but is the substance of what that was but a
figure. And it is clear the primitive churches were assured of it, who for some
hundreds of years never called for the payment of tithes, as is before plainly
proved.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And how doth a Gospel ministry
succeed to the Levites, who [page 19] received tithes, but were not priests?
Much more colour had the choristers, singing men, and the rest of the rabble
brought into the late cathedrals, to claim them, and only to pay out a tenth
part to the priests as the Levites did.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Others say, That Abraham paid tithes
to Melchisedec, which was before the levitical priesthood; and Christ Jesus is
made a priest after the order of Melchisedec.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Abraham returning from the slaughter
of the kings, was met by Melchisedec, who brought him bread and wine, and
Abraham gave him the tenth of the spoil. But what is this to the payment of
tithes, unless it oblige the soldiers? For it doth not appear that Abraham paid
the tenth part of his own increase; nor doth it appear that Abraham gave the
tenth part at any other time; and how will this prove a yearly payment of
tithes to ministers?<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And what if Jacob gave tithes? How
are either of these examples more binding than any other of the good acts that
either of these holy men did?<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><i>Object.</i> If it be said that
Jesus Christ said, “Ye tithe mint, &c., these things ye ought not to leave
undone:” <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>It is answered, that Jesus Christ
then spoke to the Jews, in the time when the levitical priesthood was not
ended, who were bound by the law, so long as it was of force, till he was
offered up, and said, <i>it is finished</i>.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But though divine right hath been
long pretended, few are now left who will stand to it, and the generality, both
of lawyers, priests, and people, are of a contrary mind.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>For if tithes be absolutely due by
the law of God, no custom, usage, prescription, privilege, or popish dispensation,
can acquit from payment of the utmost penny of the tenth part; but scarce the
tenth person in England payeth tithe in kind, and many plead they are tithe
free, and pay none at all, and others very small matters; and so the greatest
part of the people of England deny tithes to be due by God's law.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Again, if tithes be due by the law
of God, then it is to the end for which they were commanded, for the Levites,
the strangers, the fatherless, and the widows; all therefore who plead for
tithes by divine right, must not pay them to an impropriator; for by God's law
he cannot claim, neither ought any impropriator, of that mind, to receive them.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And of late years, it was by Rolls,
chief justice, adjudged in the upper bench, that tithes are not now due by the
law of God.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>2. Those that plead the equity of
the law is still of force.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>These plead not for tithes properly,
but for a comfortable maintenance, and by way of tithes, as they suppose most
convenient, &c. And these bring many Scriptures in the New Testament. “That
he that labours is worthy of his hire: he that [page 20] preacheth the Gospel
ought to live of the Gospel; let him that is taught communicate to him that
teacheth;” and the like.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And to such I say, that not only the
equity of the levitical law for tithing, the doctrine of Christ Jesus and his
apostles do bind, but even from natural things we are largely taught our duty
therein; “No man muzzleth the mouth of the ox; and no man goeth a warfare at
his own charge; and he that plants a vineyard eats the fruit thereof.” And
herein it is agreed, that the ministers of Christ Jesus, who are called to his
service, and labour in the word, ought to be comfortably provided for, that
they go not a warfare at their own charge.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But this doth not require that the
worldly should contribute, much less be compelled, to give a certain portion of
the fruits of their labours towards the maintenance of Christ's ministers.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And these grant, that every man is
the sole owner of his own labour and possession; and though by another he may
not be compelled, for such sacrifice God abhors, yet ought every one freely to
glorify God with his substance, to strengthen the weak hands and feeble knees,
and to give to him that teacheth those things that are needful, and such
cheerful givers God accepts.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And this leaves every one free to
give to him that teacheth, not binding to the maintenance of those who have
less need than the giver, or of those who are transformed as apostles and
ministers of Christ, who have the form, but want the power, who teach for
filthy lucre, keeping ever learning, but cannot bring to the knowledge of the
truth.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And of such as Christ Jesus sent
forth, he always took care, and they never wanted, but they reaped the fruits
of their labour, and eat the fruits of their own vineyards, which they had
planted, and by the churches who were gathered out of the world, were they
maintained to preach the Gospel to the world, unto whom they would not make the
Gospel chargeable or burdensome, which was their glory and their crown. For in
this it is assented, that the ministers of Christ Jesus, who sow unto us
spiritual things, should reap of our temporals. But here is the difference,
1st, That our consciences must be our judge, who those ministers are; for to
the conscience were Christ's ministers always made manifest. 2dly, That our
gift must be free, and by no man's compulsion.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>3. A third sort plead the decrees,
canons, constitutions of general councils, popes, bishops, convocations.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>To such I shall only say that, for
the first eight hundred years after Christ, no canon, or decree was made by general
council, nor was it then determined by the church what part every man should
pay. And the first eight general councils do not so much as speak of the name
of tithes, and that was till about a thousand years: and then about that time
it came to be [page 21] received and believed that <i>tithes ought to be paid;</i>
yet in England, as well as other nations, every man might have given his tithe
where he pleased, till about the year 1200, as is already proved. But I need
not say much to these, few being of this mind but those that own the pope for
their head, we having in England denied and cast off his supremacy, though in
this matter of tithes, and many other things, we still feel his power among us.
<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And now having briefly gone over the
substance of what is pleaded for a divine or ecclesiastic right, I come next to
what is pretended for a human right. -<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And first, the gift of kings, as
Ethelwolph, &c.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>To this I answer, if they could prove
the whole land had been the particular possession of any such king, they said
something; though that would not justify the taking tithes from all the people,
as shall be more fully proved hereafter. But by what right could he give the
tenth part of the increase and fruits of the labours of all the people of his
dominions, who had no legal property therein? It was an easy matter, when the
pope's emissaries had taught the people, “that tithes were due to God and
them;” and had persuaded kings and nobles “that heaven might be purchased by
their works,” to procure from them the gift of that which was not their's, the
poor people's tithes; especially considering the people were of the same mind,
and as zealous of all the popish superstitions as themselves, and every one
striving who should therein most excel; witness those many rich abbeys and
monasteries, lately in this land. But if that king Ethelwolph's grant be the
foundation of tithes, then how many succeeding kings and bishops, and others,
have violated his deed, by appropriating them to abbeys, monasteries, and such
like houses? And how have all ages since Ethelwolph's time taken upon
themselves the disposal of tithes, without any relation to what he did? Which
shews clearly, that neither kings, parliaments, nor people, did ever hold
themselves bound by his grant. But the folly of this argument will more plainly
appear hereafter.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The next, and those which seem to
have the strongest plea, do urge the temporal laws of kings and parliaments,
and say, By the law they have as good property in tithes as any man hath in his
lands.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><i>Answ.</i> To such I say, the law
doth not <i>give</i> any man a property, either in land or tithes, or any other
thing, but only doth <i>conserve</i> to every man his property, which he hath
in his land and possessions, either by gift, purchase, or descent, and secure
him from the injury or violence of another.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But let us not be deceived with a
new pretence, lately taken up to delude simple minds, of a legal property and a
civil right; [page 22] for that is but a shift when they see their other claims
will not serve; but hear what the makers of the laws say of them; and passing
by the Saxons' times, and king Stephen, let us come to Henry VIII., who cast
off the pope, and upon whose law all others that were since made are built; and
in the preamble of the act it is declared, “That tithes are due to God and holy
church,” and they blame men for being so wicked as not to pay them, and therefore
that law is made; and here is the ground of the law, not any property or civil
right in priests or others, and therefore if the law require them as due by
divine right, he that saith they are only due by human right cannot claim them,
nor ought to recover them by that law, for he claims them by another right; and
for any man to claim that by human right from human law, which commands them as
due by divine right, is but a mere deceit. And that law of Henry VIII., and the
rest, did not upon any civil ground set up, or constitute the payment of
tithes, but takes it for granted, that “tithes are due to God and holy
church;" and therefore the foundation of the law being taken away, “that
they are due to God and holy church,” the law falls to the ground; for the law
not making them due, but supposing them due by a former right, if they were not
so due, the law cannot be binding.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>That tithes were never, till now of
late, claimed of civil right is plain; for as they were imposed by the pope, so
they were triable in his courts; and those very laws made by late parliaments
did appoint them to be tried in the ecclesiastical courts, and restrained the
temporal jurisdiction, as the acts themselves testify.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But what is the property that is now
claimed? Is it in a person? That cannot be, for the priest hath them not till
he enters his office, and when he parts with that he loseth his tithes. So the
priest hath no property but his office; and what is that? It was a popish
office when tithes were first paid to it; and how comes the property to
continue now the office is laid aside, and the pope that set them up? But how
can a civil right or property be pretended, when the author was the pope? the
end for a spiritual office, and recovered in an ecclesiastical court?<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In the act of 32nd Henry VIII.,
tithes are called spiritual gifts. And there of impropriate tithes sold after
the dissolution, it is said they are now made temporal. And before that time it
was never heard that tithes were called a temporal right.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But it is farther said, these laws
were made by Parliaments, the representatives of the people: and though tithes
were not due before, yet they might give tithes, because their own, they being
the body of the people.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>This would suppose a particular
consecration, or donation of the people, not only as in their legislative
capacity to bind [page 23] themselves by a law, but by a particular act of free
gift: But it is plain, the act never intended any such thing, for it gives
nothing, but commands what was before.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And as to the law itself, and all
other laws of kings, parliaments, popes, councils and bishops, for the payment
of tithes, since Christ Jesus came in the flesh, how do they all or any of them
bind the conscience? For if tithes be not due by the law of God, as is herein
proved, and almost generally granted, who hath set them up? the law of man at
best: And who is man, that makes a law in the place where God disannulled his
own command? Is it better to obey man than God? or is man grown wiser than his
maker? Who put this power into the hand of man, to raise a compulsory maintenance
for ministers? it may be to set up and maintain those who are contrary to
Christ, instead of Christ's ministers, who never looked for, nor durst own such
a way of provision. Will any say they have power? From whom had they it? Is it
derived from the people? That cannot be. Have they any power committed to them
as magistrates? if so, the Turk, and all infidel magistrates have the like: Or
is it as they are Christian magistrates? Then may not France, Spain, &c.,
claim the same?<span style="mso-spacerun: yes;"> </span>For what nation in
Europe will not say they have a Christian magistracy. And may not they by as
good right require and compel maintenance for their ministers, as Henry VIII.,
or any other? But that I may not be mistaken, as if I went about to take away
the magistrate's power to raise taxes, assessments, or other charges, for the
service and defence of the nation, it is needful to distinguish between those
things that are civil, and such as are spiritual: For civil ends and uses, the
people may give power to their representatives to raise moneys, or any other
civil thing, because in such things they are their own masters: But in matters
of religion, no man can give power unto another, to impose any thing upon
himself, or his neighbour; for in those things every one is to be accountable
unto God. And thus “we give unto God the things that are God's; and unto Caesar
the things that are his;” paying tribute to whom tribute is due. But as for all
laws made in the will of man, in the things of God, they reach not the
conscience, and therefore make no sin against God.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And as concerning the laws of King
Henry VIII., and Edward VI., it may be considered, some of them were made by a
popish king and parliament, and the rest, in the glimmerings of light, when men
were but seen as trees; and therefore, to make their laws a rule for this day
of clear and sunshine light, is a shame to our Reformation. And if it be said,
papists might and did make good laws; it is true, in temporal things they did,
but not in things of religion.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But were the law just in commanding
tithes, can it be equal to [page 24] give double or treble damage, where they
are not paid?<span style="mso-spacerun: yes;"> </span>If any man owe a just and
due debt, no more by law can be recovered, but what the debt is, besides the
charges of the law: How cruel, therefore, are these laws and ordinances, which
in a matter of so much just scruple, require and impose the double or treble
value? And how unrighteous are all such persons, as by force of such laws receive
them?<span style="mso-spacerun: yes;"> </span>For if tithes were due, is
therefore the treble value due, because the law hath made that penalty? Where
is equity or justice in either? The pope and his adherents did only
excommunicate the refuser till he conformed; and till these late laws, such
penalties as imprisonment, and treble damage were never known. And here what
was by our forefathers begun in ignorance, we build up, and confirm with
tyranny, and instead of their rods, make to ourselves scorpions.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But herein is not all, but the law
requires every man to set out the tenth, and so makes him a voluntary agent in
that, against which his conscience testifies, which is most cruel and
unrighteous; and him that cannot do so, they sue and hale before courts and
magistrates, and there they get judgment of treble damage, and by that
judgment, frequently take five-fold, yea sometimes ten-fold the value. Shall
not these things render this age, which so much pretends to reformation,
contemptible to future generations? And for these things, shall not even
papists rise up in judgment against us and condemn us?<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But how is it that any law for
tithes is now executed? Do not all laws and statutes for tithes restrain the
trial of them to the ecclesiastical courts, and prohibit the temporal courts
from meddling with them? [This was in the time of the commonwealth.] And since
the ecclesiastical courts are destroyed, Who have power to give judgment for
tithes? No temporal judge proceeding according to the laws for tithing. How, is
it then, that so many persons are sued, prosecuted, and unjustly vexed for
tithes in all the courts at Westminster; and not only so, but in the Sheriff's
court, and other petty courts in the country?<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><i>Object</i>. If it be said, The
statute gives double damages and costs, and no court being appointed where that
shall be recovered, it must be supposed to be the common law courts.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>I answer by asking, of what must
they give the double or treble damage, seeing they are restrained from trying
for the single value?<span style="mso-spacerun: yes;"> </span>If they cannot
judge the one, how can they award the other? Will they condemn an accessory
before they try the principal? What is this but to make the law a nose of wax,
to uphold unrighteousness.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><i>Object.</i> It will be said,
justices of peace have power. It may be so by an ordinance, but no act of
parliament, which is the law of England; and that they do it many poor people
feel; for generally they give treble damages for all manner of tithes, [page
25] whereas the statute gave but double and costs, and that only for predial
tithes. And they usually execute their precepts by such persons as will do it effectually,
who take generally five times more than the value, which they appraise and sell
far under the worth. I write what I can prove by manifold instances.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Though these oppressions be many and
great, yet are they not all that this age exercises; for by a new device, under
pretence that priests are not able to pay tenths to the protector, unless every
man pay them their tithes, they sue men for all manner of tithes by English
bill in the Exchequer, and there force them upon their oaths to declare what tithes
they have; whereas in the ecclesiastical courts the ordinary might not examine
a man upon his own oath concerning his own tithe. And here such as either make
conscience of swearing, which Christ forbids, or cannot themselves tell what
tithe they had, are cast into prison for contempt, where they may lie as long
as they live, no law in the nation reaching them any relief. And divers upon
this account have long lain in the Fleet, and yet are there: [this was in the
year 1655. See the Suff. of the Quakers]; and I believe above an hundred suits
are in the Exchequer depending, and proceedings stopt at this point; the hearts
of the very officers of the court relenting with pity towards such numbers of
poor men brought thither every term, from the most remote parts of the nation,
and some of them not for above twelve pence.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>O shameful reformation! What! compel
a man himself to set out the tithe of his own goods to maintain a priest, it
may be one openly profane, and so make him sin against his own conscience! And
not only so, but to force him to swear what tithes he had, or commit him to
prison, there to lie without hope of relief. Must we still have priests and
tithes? Then may we not wish for old priests, and old ecclesiastical courts?
For much more moderation was in them, that even Papists would blush at our
cruelties. Did but the magistrate see what havock is made in the north, what
driving of oxen out of the plough, the cows from poor and indigent children,
what carrying of pots and kettles, yea, and fetching the very clothes off poor
people's beds, he would either be ashamed of such justices, or such priests or
tithes, or of them all. Such instances I could give as would make the reader's
ears to tingle; and he that cannot believe me, let him send into Cumberland,
and he shall meet with few that cannot inform him of it; or do but let him go a
little after harvest, and he may find the justices as busy as if they had
little other work. But whither have I digressed? Let me return to hear what the
next can say.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>3. And these plead the gift of those
that were formerly possessors of the land, and say, Those that pay tithes do
but that which their ancestors justly charged upon them. [page 26]<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>To such I answer, that it is true
many ancestors gave tithes, which of them were required, as before hath been
declared; but what is that to us? Or how are we thereby bound? Did ever any
man, in any deed or conveyance of his land, express any such gift, or make any
exception of tithes?<span style="mso-spacerun: yes;"> </span>I never saw or
heard of such a thing; and let those who can find such reservations make their
claim; but I believe it will not be in England. That which this sort pleads,
seems to make a ground for a distinct property; for if there be a property, it
must of necessity arise from him that was the true owner, and had power to
charge himself and his posterity; and these say, They have as good right to the
tenth part as the owner hath to the nine, and that he never purchased it, and
the like. Unto all which I answer, that though it were true, and could be
proved that mine ancestors gave tithes, and that for ever, yet am I not thereby
bound to pay them or stand any way chargeable with them. It is true, when they
were owners of land, they might themselves yield and set forth what part of
their increase they pleased, or might have given the tenth, or any other part
of their land, as they would, or they might have charged upon the land what
rent they liked; but they could not charge their posterity with that which was
no-way their's, nor which in any true sense or construction they could be said
to have any property in, and which is not paid by reason of that which is
derived from them; for tithe is neither paid of land, nor by reason of the
land, but is paid by reason of the <i>increase</i> of renewing; and therefore
the doctrines of the old fathers, the statute of Edward VI., and so the popish
laws for tithes do as well require the payment of the tenth part of men's
profits and gain, whether by trade, commerce, or merchandize, as of the fruits
of the earth, yea, the tenth part of wages, and all personal increase. And
surely no man will say, that he pays tithe of these because his ancestors
charged him with it; nor will any man allow that another person, by any gift of
ancestors, can have distinct property in the tenth part of the fruit of his
labours; and the case is the same as to all tithes, whether predial, personal, or
mixt. If I sit still and plough not, no corn will grow. If I sit still, and
work not, no profit will rise; so that it is my labour, my diligence, and
industry, that raiseth the tithe, and in my power it is to make it less, or
more; and sometimes, yea, often it falls out, that the tithe of corn is thrice
more worth than the yearly value of the land on which it grows; and herein
tithe of corn is far more hard and unequal than personal tithes; for the one
pays but the tenth, all charges deducted; the other pays the tenth of charges
and all. Mine ancestor could not charge me with that which doth not accrue by
reason of that which I have from him; nor am I bound, because mine ancestor
left me land, to pay tithe, which [page 27] is not paid by reason of the land,
but of the increase, unto which I am no more tied by law, than he is who hath
increase without land. If I have land and no increase, I pay no tithes; if I
have increase, though no land, I ought by law to pay tithes. If I husband my
land, so that the increase of it is not to be severed, no tithe can be
recovered of it; and, therefore, if I pasture my land, no tithe shall be paid
for the grass, which is eaten unsevered, but only a rate-tithe for that which
doth depasture on it; which makes it plain, that tithe is not paid by reason of
the land, but of the stock; and in that also, it lies in my power to make the
tithe much, little, or nothing; if I plough and sow corn, the tenth part of the
increase is generally more worth than the land on which it grows, which comes
not by the land which descends from the ancestor, but because of the increase,
won by the great charge, industry, and labour of the husbandman. If I pasture
my ground with sheep that yield a fleece, the tithe will be considerable,
though not so much as by corn. If I pasture with cows or breeding cattle, a
much less tithe is paid. And if I pasture with horses and barren cattle, a very
small rate only is required, though in few places of the nation would that have
been recovered in the times of the papacy. But if I plant wood, and let it
stand for timber; or if I store my land with beasts, wherein there is no
personal property, no tithe shall be paid. Or, if I let my land lie waste,
(which may be supposed because it may be done) or will eat my meadow, or corn
standing, no tithe can be required. All these instances manifest that tithe
hath still relation to the stock and personal estate, and not to the land: and
is paid by reason of the stock and not the land; and so no ancestor could lay
and perpetuate such a charge as tithe upon it, nor could he bind his successors
to it. If by my ancestor I am bound to pay tithes in consideration of the land
which he leaves me, to what value must it be? I may yearly pay more than the
land he leaves me is worth, if I keep it in tillage; and if I pasture it, I
need not pay the twentieth part: have I not herein, without fraud to my
ancestors, power to pay much or little?<span style="mso-spacerun: yes;">
</span>How is this like a rent-charge certain, which is by some objected? If
tithes were paid by reason of the land, surely there is most reason, that the
tenth part of the grass renewing upon all pasture-grounds should be paid; for
the land still brings that with it, and it is easily divideable by rent, or let
by month. If another hath as good right to the tenth part of the increase as
the owner hath to the nine, why can he not take it without the owner's setting
it out, or recover it by action of debt or trespass? But it is clear, there is
no title till it be set forth, and then if the owner carry it away, an action
of trespass lies, because he had set it out, and given it to another, and so
altered his property, as one man doth, by marking his cattle for another man;
and therefore it is, [page 28] that the law which commands tithes, doth not
give power to any to take the tithe, because he had no title, but enjoins the
owner to set it forth, and so make it another's by his own consent.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>If any man claim tithes by my
ancestor's gift, may I not ask him, To whom, and for what my ancestors gave
them? And it is plain beyond denial, that all those gifts of lands or tithes in
England, since Augustin the monk planted the Roman Catholic faith, and preached
up the payment of tithes, were given to priests, for saying prayers for the
souls of the givers, and their deceased ancestors, as old consecrations do
witness: And therefore in reason, if the consideration and service be<span style="mso-spacerun: yes;"> </span>ceased, so ought also the wages; for no man
in law or equity, ought to claim wages when he will not do the work for which
it was given; and seeing those priests and prayers are laid aside, the gift
ought to return to the donor, and may not without his consent be perverted to
another use.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>“Tithe was never claimed in respect
of any ownership in the land, but <i>ex debito,</i> by the law of God, for substraction
whereof, no remedy lay at the common law; and, therefore, if a parson let a lease
of his glebe to another, with all the appurtenances, yet he himself shall have
tithe of it.”—SHEPPERD.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><i>“Terra non sunt decimabiles;</i>
and, therefore, neither mines nor quarries of iron, brass, tin, lead, coals,
stones, tile, brick, or lime, are titheable, nor houses, nor trees, nor grass,
nor corn, till they be severed from the land, the real estate which<span style="mso-spacerun: yes;"> </span>descends by inheritance from the ancestor,
and made a distinct personal possession.”—COKE.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And therefore tithe is not paid of
land, nor by reason of the land, nor is it a charge upon land, like a
rent-charge, nor was it ever so claimed, till of late.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But some object and say, When I
bought my land, I bought not the tithe, nor paid any thing for it.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>I answer, that I and all men bought
all our land, and that without any charge of tithe upon it; and, therefore, in
all conveyances it is still said, “All that, &c.” and never any covenant
for, or exemption of a tenth part, either of land or increase; and to him that
saith, the “seller or his ancestor, charged it with tithes as a rent,” I say,
where a rent is charged, it is still expressed; and find any such exemption or
covenant, and I will freely pay them as a just debt. And is it not ridiculous
for any to talk of purchasing his tithe? for with his labour, charge, and
husbandry, he pays dear enough for his whole increase.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Another objects, That though I
bought all my land, yet I bought it cheaper than I could have bought such land
as was known to be tithe-free; and therefore having a cheaper bargain, I am bound
in equity to pay tithes.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>I answer, that I have already proved
all land is tithe-free, [page 29] and the charge of tithe is upon the stock and
personal estate, and not upon the land. And the strength of this objection
lies, in comparing those who pay tithes with those that are free; they that buy
lands tithe-free, are eased of this oppression, and are in no hazard; and
though all others ought to be so, yet it being a question, whether they can
ease themselves of the burden, they buy under a hazard, and as subject to such
a charge; but if they can cast off the yoke, they get but what is their own.
And seeing we have denied the pope's authority and supremacy, we may so soon as
we can, wholly cast off the burdens which he laid on us. And thus, he that buys
lands in the years of trouble and heavy taxes, may perhaps buy much cheaper
than when none, or little, is paid: Shall he therefore always be required to
pay taxes when others are discharged? Or shall he that bought cheap land on the
borders, between England and Scotland, when those parts were infested with
mosse-troopers, always maintain, or pay tribute to thieves and robbers? We
bought land when the pope's yoke was upon our necks, and if we cast it from us,
we may, by as good reason, be eased of our tithes, as they are of their taxes.
But if I bought cheaper, what is that to the state, or to a priest? If in
equity I be bound to pay any more, it is most just, that he have it of whom I
bought my land, and not another.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>There are others who plead a legal
right by prescription, and that they have a good right, because they have so
long possessed them.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>This was the old device, first to
preach that tithes were due, and then to limit them to the parishes, and when
forty years were past, to claim them as a debt, which before was paid as
charity, or at most as a free-will offering of the owner. And thus the pope got
first-fruits and tenths, and Peter-pence, and many great sums out of this and
other nations, which long continued; and he might as well have pleaded his prescription,
as any of his branches now can do. [In the reign of Henry III., the pope had
above 120,000<i>l</i>. per annum, out of this nation, which was then more worth
than the king's revenue.] But shall the continuance of an oppression give right
to perpetuate the grievance? How many great and heavy pressures, in other
things, did long lie on this nation, which still have been abolished, as light
did increase; notwithstanding the usages and customs of former ages. But yet
this is a great mistake, for by the common law no man can prescribe to have
tithes, though many may prescribe to be free from tithes, or part thereof; for
he that claims tithes (except impropriators, to whom I shall speak hereafter)
must claim them as a parson, vicar, or other called ecclesiastic officer, and,
as I have hinted before, he claims them not as such a person, but as such an
officer, and the prescription<span style="mso-spacerun: yes;"> </span>(if any
were) is to his office. Now if no such office be in being, his claim is at an
end: That there is now no such office is plain; for when Henry VIII. renounced
the pope, he was declared by act of parliament to be the head of the church;
and all archbishops, bishops, and all others in ecclesiastical orders, were no
longer to hold of the pope, but of the king, and not to claim their benefices
by title from the pope, but of the king, by virtue of that act of parliament.
And here the succession from the pope was cut off; and the king, by his new
authority as head of the church, made bishops, and gave them power to make
parsons, vicars, and others called ecclesiastic officers. Afterwards, as the
king renounced the pope, so the parliament of England laid aside kings, who had
assumed the title and style of head of the church, and also abolished
archbishops and bishops, and all their dependencies, root and branch: And here
the whole ecclesiastic state was dissolved, and the body fell with the head,
and the branches with the root; both parsons, vicars, and curates, and so all
their right, title, and claim to tithes was at an end, as is more plainly, and
fully, set forth in a late printed paper, by Jer. Benson, to which I refer.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And now I come to the last, those
that claim by purchase, and these are the impropriators, and they say, “They
have bought them of the state, and have paid great sums of money for them, and
many of them have no other subsistence.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>To these I answer, That I have
showed before, that in the root all tithe is alike, whether it be now claimed
by a priest or an impropriator, and both must fall together. And seeing those
that sold them had no good title, neither can theirs be made good which is
derived from them. But seeing it was the state that sold them, and that the
whole nation had the benefit of their moneys, it is equal and just, when they
cannot have what is sold, that their moneys be repaid; to which point I shall
speak more fully hereafter, in answer to an objection which I meet with in my
way, needful to be resolved.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And thus I have briefly gone over
the whole matter, and considered what every one can say, by which it plainly
appears that no man at this day can claim tithe of another, either by divine or
human right; and that tithes are neither due by the express law of God, nor by
the equity of that law; nor by the decrees of the church, nor grants of kings,
nor laws of parliaments, nor gifts of the people, nor prescription of the possessors,
nor the purchase of impropriators. -<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>It now only remains, that I answer
some general objections, which I shall do in as much brevity as I can, and so
leave the whole to the reader. |<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The first is made by the state.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The second by impropriators.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And the third by parish ministers.
[page 31]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And all these together object and
say, That though it should be granted, that the right of tithes cannot be
proved, yet if it be found that taking them away will bring great loss to the
public revenue, much damage, if not ruin, to many particular persons and
families, and great hazard of bringing confusion to the nation, by such a great
alteration, after so long a settlement, and endanger the very public profession
of religion, by taking away ministers' maintenance, and consequently ministry
itself; it is not prudence, for satisfying some, to bring so many and great
inconveniences upon the nation.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>These objections plead not for the
right of tithes, but against the removing of them, to prevent inconvenience; and
if it be granted that tithes are an exaction and oppression, and neither due by
the law of God nor man, such considerations as these ought not to obstruct the
removal of so great a grievance, but that which is just ought to be done, for
the general good to the whole body; and then such parts as are found oppressed,
may be afterwards relieved; and even if these should in some measure suffer it
were but just, seeing their compliance with the oppressor hath brought such a
burden upon the whole body, and are now become the only obstructions of the
general relief and freedom.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And yet a few words I shall answer
to every one separately, and first to the state, which complains of a great
loss by taking away first-fruits and tenths, which are paid out of tithes.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>When the pope had established the
payment of tithes, and set up a new hierarchy, after the pattern of the Jewish
priesthood, (Ezek. xliv, 28, &c.) he took upon himself to be successor to the
Jewish high-priest, and claimed tenths from all his inferior priests; and in
process of time he got to himself, by the like colour, first-fruits also; and
though it was long ere he brought his work to pass in England, yet at last it
was effected: you may by these following instances know, how much our English
nation struggled against them.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The king forbade H. P., the pope's
nuncio, to collect firstfruits, 2 Ed. III. Rol. Claus. M.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The pope's collector, “was willed no
longer to gather the first fruits, it being a very novelty, and no person was
any longer to pay them.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The commons petition, “that
provision may be made against the pope's collectors for levying of
first-fruits.” 4 Par. 1, Ri, II. Nu. 66.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The king in parliament answers,
“There shall be granted a prohibition in all such cases, where the pope's
collectors shall attempt any such novelties.” Rol. Parl. 4 R. II. Nu. 50.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Upon complaint made by the commons
in parliament, the [page 32] king willeth, “that prohibitions be granted to the
pope's collectors, for receiving of first-fruits.” Rol. Parl. 6 R. II. Nu. 50.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>First-fruits, by archbishops and
bishops to the pope, were termed “an horrible mischief, and damnable custom.”
6. H. IV.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The pope's collectors “were required
from thenceforth not to levy any money within the realm, for first-fruits.”
Rol. Parl. 9 H. IV. N. 43.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The pope thus claiming first-fruits
and tenths as annexed to his chair, successor to the Jewish high-priest, and
head of the church, continued to collect them, till Henry VIII., discontented
with the pope, renounced the pope's supremacy, and assumed it to himself; and
by act of parliament, in the twenty-sixth year of his reign, got first-fruits
and tenths annexed to his crown, as head of the church; and so himself became
worse than the pope, taking the wages, but not doing the pope's work: and that
which before by parliaments, under the papacy, was declared as a damnable
custom, was now, in the beginning of reformation, made a foundation-stone to
support the greatness of the new-made head. - -<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Afterwards, queen Mary, not daring
to assume the headship of the church, did relinquish, and by act of parliament,
wholly took away first-fruits and tenths, she doing no work to deserve<span style="mso-spacerun: yes;"> </span>such wages. And what a shame is this to our
nation, after so<span style="mso-spacerun: yes;"> </span>long talk of
reformation, now to plead for such wages, first exacted by the pope, and then
by such as assumed to themselves<span style="mso-spacerun: yes;"> </span>the
style of head of the church, who upon that very account had them annexed to the
crown? And shall we now, who pretend to have cast off the pope, uphold such
oppressions. For the pretence of paying tenths is the ground of the many suits
for tithes in the Exchequer, where otherwise by law they could not, nor ought
to be recovered. And as to the public revenue, I am informed they add not much
thereto, but all, or a great part of them, are given in augmentations to
priests; though I know, many of them, not long since, complained against them
as a popish oppression. But take away tithes, and there are as many glebe lands
will fall to the state, as will fully make up that loss, which they may as well
take away, as their predecessors did the revenues of abbeys and monasteries;
and when the people are eased of tithes, they will be better able, and more
willing, to enlarge the public treasury, if it be found wanting.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But it is hoped, our state rather looks
at the freedom of the people than the increase of the revenue; seeing so lately
they took away the profits of the Court of Wards, which was a much better
income, and granted many great men such freedom for nothing, as they could
neither in right claim, nor in reason expect; and surely, they will not deny
the poorer sort of people their own and dear-bought increase. [page 33]<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Secondly, <i>To
impropriators, and such as have more lately bought tithe-rents.<o:p></o:p></i></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And to these I say, though it be a
general rule, <i>caveat emptor</i>, yet seeing the ignorance of former days,
did take it for granted, both buyer and seller, that the title was good; and
since the purchasers did pay great sums of money for them to the state, which
went to defray the public charge of the nation, it is just that they have a
moderate price for them, with which I believe most of them would be well
pleased and content; only in the estimate of that rate they must consider, that
they have bought no more, but what the abbey, monastery, or other dissolved
house had; and these houses, out of their appropriate tithes, were to find a
sufficient priest or curate, canonically instituted, which was to have
allowance at the discretion of the bishop of the diocese, and also a convenient
portion of the tithe was to be set apart for the yearly maintenance of the poor
of the parish for ever, as is provided by divers acts of parliament. And after
the dissolution and sale of tithes, the like charge was, and ought to be
continued upon them, as at large is proved in a treatise called “The Poor
Vicar's Plea;” and let but such purchasers look to their original grants, and
they shall find that the yearly value was but little, and the rate small, after
which they paid for them; and in regard of the charges and hazards upon them,
they were seldom, or never esteemed more worth than ten years' purchase, and that
rate, at a moderate yearly value, may well be accepted for them.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>This answer will please the impropriator
well, who hath not been without his fears to lose his tithes, and get little or
nothing for them; and it cannot much displease others, because it is equal and
just, that seeing he cannot have what is bought, he may have his money
returned.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But the great difficulty seems, the
raising of so great a sum of money, and who is to pay it?<span style="mso-spacerun: yes;"> </span>For, first, there are many who plead, Our
lands are wholly tithe free: others say, “We pay a rate, or small
prescription-rate, or have a <i>modus decimandi,</i> and our tithe is very
small, though our lands be of good value:” others say, “We have converted our
lands into pastures, and pay little tithe; and therefore it seems not equal,
that we should pay as much as those, whose lands consist of tillage, whose
tithes are often as much worth as the land.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>I answer, That the raising of this
sum, is not to follow the rate of tithe, nor hath it any relation to tithe; for
if it had, many would as justly scruple the payment of anything towards it, as
they do the payment of tithes; but the case must be thus considered: at the
dissolution, tithes of abbeys, monasteries, &c., [page 34] were taken into
the hands of the state, they sold them, and the money raised went to defray the
great charge then upon the nation, as it was of late in our days, when
tithe-rents were sold; and at that day, there were wars with France and
Scotland, and many great exigencies of state, as the statutes for the
dissolution show; and in the service and use of these moneys, the whole nation,
and every man therein, had his share, and so far as those moneys went, the
people were spared, as the case was with us of late; and so he that had land
tithe-free, and he that paid only a small rate for tithes, and he that had
pastures and no tillage, all these shared in the sum, yea, and the very
impropriator| himself, and not according to the proportion of tithing, but
according to the value of their estates in lands or goods, and by which they
had been otherwise chargeable; and so the impropriator depositing so much money
upon a pledge, the one being<span style="mso-spacerun: yes;"> </span>required,
the other must be returned, and by a general tax it must be raised, wherein
every one must bear his proportion, the very impropriator himself.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But then in comes he that bought the
lands of abbeys, &c., which, he saith, the pope had made tithe-free, and
that when he bought his land, he also paid for the tithe, and so he must either
be freed from paying to the impropriator, or must have his money returned as
well as he.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>I answer, Though there are many such
purchasers, yet I believe, to the freeing the nation from this great and
long-continued oppression, they, or most part of them, would be content to
contribute without any such demand. But if any stand upon it, let him show <i>what
he paid for his tithe,</i> and he shall have it, which was not a penny; for,
search the Court of Augmentations, and it will be found, that there was not in
the value of land, the least difference made between tithe-free, and that which
paid tithes; as there was not of late, in the sale of bishops', and dean and
chapters’ lands, many of which also were as much tithe-free; and so if they
bought land tithe-free, as cheap as if they had paid tithes, they have had
profit enough, and may now well afford to pay with their neighbours. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Thirdly, <i>To
parish ministers.</i><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">And with
these I desire a little to expostulate, both as touching the <i>end of their
work;</i> and as to the way of their maintenance. Their work, as they profess,
is to preach the Gospel, and to propagate religion. Now I would ask them, why
they suffer not only villages, country towns, and parishes, but even great and
populous cities and market towns, and whole corners of counties, to lie
destitute, who never could get any other minister, than a poor vicar or reading
curate; they will presently answer me, There is no maintenance, and without
that they cannot live. [page 35] If I ask them further, why there is no
maintenance? they will tell me, it is either a city or market town, to which
there belongs no land, and so no tithes; or it is an impropriation and pays
only a small stipend; or the lands are tithe-free, or claim customs and
prescriptions, and only pay small rates for tithes; or otherwise the people
have converted their arable lands into pastures, and their tithe is of small
value, and will not afford a maintenance. I would yet ask them again, Is not a
third part of the nation in this condition? And must they never have an able
minister? Have they no share in your Gospel, because they have no maintenance?
Are none of you called to such places? or hath Christ no seed of election
amongst them? If this be not your doctrine, yet your practice preacheth it. And
if you were really for spreading the Gospel, you would forthwith throw up your
tithes; for so long as they continue, there can never be any possibility of
raising maintenance in such places.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>And secondly, as to <i>their
maintenance</i>; is their any indifferency, equality, proportion, or justice in
their present way of tithing? One man pleads he is to pay nothing to a
minister, because the pope hath given him a dispensation, and made his land
tithe-free. Another man saith, he hath a prescription to pay but a penny (it
may be) for the value of a shilling. Another saith he hath converted his lands
into pastures, and hath by his artifice so ordered it, that little is due for
tithes. Another saith, he dwells in a city or market town, and hath no land,
though it is like he gains more by trade, than ten poor countrymen that pay
tithes do by their lands. Another saith, he pays tithe to an impropriator, and
he cannot afford to pay both him and a minister. Is this your equal way of maintenance,
and have you not a more righteous rule?<span style="mso-spacerun: yes;">
</span>The rich pay little, and the poor husbandman bears the burden, even he
that supplies the nation with bread, who is, notwithstanding, at more charge in
his husbandry than any other; and out of the tithes of such country parishes of
tillage, great sums are often paid for augmentations, to cities and market
towns, when the inhabitants, that have far greater gains by trading go free. Be
persuaded, then, to follow the example of your neighbouring reformed churches,
and throw up tithes as a relic of popery; and betake yourselves to a more Gospel-like
way of maintenance.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>It is like you will answer, -- We
confess, the present way of a maintenance by tithes is very unequal, unless the
whole nation could be brought to quit all their customs and prescriptions, and
pay tithe in kind; and also all merchants and tradesmen would pay the tenth
part of their gains, as was by the pope enjoined, but that will never be done,
and therefore it is better to hold some, than lose all; for we know not what
better way would be provided: but show us how we may have a comfortable [page
36] and certain maintenance, and more like the Gospel, and we shall most
willingly quit the one and embrace the other.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>To this I answer, that there is a
way, which, as it would establish the nation upon a sure foundation of true
freedom, as to conscience, and give content to all separated congregations,
societies, and persons; so would it upon the same basis of liberty, hold forth
full satisfaction to all people of the nation, both as to ministry and
maintenance, and would be as acceptable to every one, as the taking away
tithes. But I have said enough at once, and when this is a little digested, the
other will be more fit to be proposed.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Only to such as fear confusion, or
trouble, or loss to the nation, by taking away tithes, I would say a few words:
Do but look into almost every country town, and there shall you find debate,
strife, and variance, either between man and man, or between parishes and their
ministers, either about tithe itself, the quantity, or the setting it out; look
into courts, and there you shall find suit upon suit; and at assizes and before
justices of peace, multitudes of trials and judgments about them: Look into
prisons, and there you shall find not a few restrained, and lying under great
oppressions, because they cannot pay them: And these suits and troubles are
daily increasing, and these are no small confusions in our state: for it is
evident, there are more differences about tithes, than any one thing whatsoever
in the nation; and how soon might all these be ended, and every one satisfied,
by taking away tithes? And then do but look upon the many moors, commons, and
wastes in the nation, amounting to a full third part of the whole, as hath been
computed, to the many counties which are turned into pastures and meadows,
because of the unreasonable payment of a clear tenth part, which in most places
is half the profit; and it will be found, nothing does so much hinder the
improvement of the nation, which would ease the public burdens, and would soon
be of more advantage than first-fruits and tenths.<span style="mso-spacerun: yes;"> </span>Nothing so much hinders tillage, and forceth
us to seek bread out of other countries; whereas this nation is generally so
fit for corn, that it might be as a rich granary, not only for our own supply,
but the relief of our neighbours. I might say a great deal more upon this
subject, but much to this purpose hath been said by others, and therefore I
shall conclude. <a href="https://www.blogger.com/null" name="_Hlk16672011">And let no man henceforth think it
strange, that any should refuse to pay tithes; but rather wonder, that any will
pay them.</a><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">END.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">~~~~~~~~~~~~~~~~~~~~~~~~~<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Printed
by E. Couchman, 10. Throgmorton Street, London.<o:p></o:p></span></div>
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<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-5311605275746447882020-01-07T18:08:00.000-07:002020-01-14T13:08:28.672-07:00<br />
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<span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter 7<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"> A
History of Tithes, 2nd ed., (1894) by </span></b><span style="mso-bookmark: _Hlk16858543;"><b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;">Rev. Henry William Clarke</span></b></span><span style="mso-bookmark: _Hlk16858543;"><b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"><o:p></o:p></span></b></span></div>
<span style="mso-bookmark: _Hlk16858543;"></span>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Here are a few quotes to give the reader the
general trend of his arguments:</span><o:p></o:p></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 9.0pt;">I hold strongly to the view that free-will offerings are the only
scriptural mode for the maintenance of the Christian ministry, and these are
the same kind of offerings to which Pope Gregory referred in his answers to
Augustine's questions. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">...<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 9.0pt;">THE first law making the payment of tithes legally imperative was
enacted in 779 by Charles, King of France, in a general assembly of his
estates, spiritual and temporal, viz., "Concerning tithes, it is ordained
that every man give his tithe, and that they be distributed by the bishop's
command." ...<o:p></o:p></span></div>
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<sup><span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 9.0pt;">l</span></sup><span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 9.0pt;"> <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 9.0pt;">Charles's civil law had only enforced by coercion the existing
ecclesiastical law or custom of payment of tithes; and the ecclesiastical law
was founded upon the Levitical law; but I hold that the Levitical law, as
regards tithes, was not binding on Christians. In the New Testament there is no
reference whatever to tithes to be given to the Christian priesthood. None of
the apostles claimed tithes from their followers. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">What follows are most of two chapters from the
Clarke book:</span><span style="font-family: "arial" , sans-serif;"><o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;">CHAPTER II.<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;">FROM THE
CHRISTIAN ERA TO THE COUNCIL OF MASÇON<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;">IN Apostolical times the Christian ministers were
supported by voluntary contributions out of a common fund, and this practice
prevailed for four hundred years.<sup>1</sup> Those who preached the Gospel
lived by the Gospel, but this Scriptural statement did not mean, as some assert,
that they were to live on the payment of tithes, otherwise it would have been
stated. St. Paul ordered weekly collections to be made
for the saints in the Churches of Galatia and Corinth (1 Cor. xvi. 1, 2). The
voluntary contributions of the faithful were collected and put into a common
treasure (Acts ii. 44; iv. 34). The liberality of the Christians then far
exceeded anything which could have been collected from tithes. And even if
tithes had been exacted, it is exceedingly doubtful whether the progress of
Christianity would not have been materially checked at its outset. <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The
Jewish Law, as regards the payment of tithes, was not binding on Christians, no
more than the custom of bigamy and polygamy adopted by the Israelites is
binding on the Christian Church. There is no injunction in the New Testament
binding Christians to pay tithes to their ministers. And when the payment was
first urged in the Christian Church, it was supported by references to the
Mosaic Law and not to St. Paul's words, viz., " That those who preach the
Gospel should live of the Gospel."<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><sup>1</sup>
Van Espen, "jus Univ. Canon," pars. ii. sec. 4. [page 5]<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;">There was a growing habit of looking upon the clergy as
the successors and representatives of the Levites under the Old Law, and this
habit had given an impulse to that claim which they set up to the payment of
tithes by the laity.<sup>1</sup> <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The
Apostolical Constitutions for the Christian Church, collected, as it is
alleged, by Pope Clement I., the successor as is said of St. Peter, first
bishop of Rome, were fabricated more than eight centuries after apostolical times.
Cardinal Bellarmine is honest enough to ignore them. But they imposed on the
credulous and were accepted without criticism as genuine, even by canonists, in
the tenth and eleventh centuries. Selden thinks they were concocted about A.D.
1000; others think in 1042. In these Constitutions tithes are stated to have
been paid by the Christians to the Apostles. Sir H. Spelman (p. 108) thinks the
first thirty-five canons are very ancient. "Dionysius Exiguus," he
says, "who lived within 400 years after the Apostles, translated them out
of Greek." <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The
fifth canon ordained that first fruits and tithes should be sent to the house
of the bishops and priests, and not to be offered upon the altar. The Greek
word in the copy is not [SeKacr/xovs]. No solid argument for the payment of
tithes can be founded on this canon, for if we take the custom of the
Anglo-Saxon Churches at the end of the sixth century, which was in accordance
with that in primitive times, we find no account for the payment of tithes.
"There is no mention of tithes," says Lord Selborne, "in any
part of the ancient canon law of the Roman Church, collected towards the end of
the fifth century by Dionysius (called Exiguus or the Little), a Scythian monk
who collected 401 Oriental and African canons."<sup>2</sup><o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><sup>1</sup>
See Kemble's "Anglo-Saxons," New Ed.: 1876, vol. ii. 473. <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><sup>2</sup>
"Facts and Fictions," pp. 9, 47. [page 6]<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The
monks in their cells had sufficient leisure to concoct these Constitutions, and
palm them on the credulous as the genuine production of the Apostles. The
concocted Constitutions were copied and handed down from century to century
without any attempt being made to test their genuineness and authenticity. It
seems exceedingly strange that African divines and laymen should refer to the
Apostolical Constitutions as an authority for the payment of tithes in
apostolic times, although Cardinal Bellarmine, a great champion of "Holy
Church," ignored them.<sup>1</sup> <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Churchmen
like Archdeacon Tillesley, many of whom are in the receipt of tithes or
tithe-rent charges, will naturally act like drowning men, and snatch even at
passing straws to save the tithes. Could anything, for example, be more
childish and absurd than the story of tracing the payment of tithes to Adam?
And what makes the case worse is to distort Scripture so as to deceive the
people who could neither read nor write, and even those who could read had no
open Bible to consult to see for themselves whether these things were so. <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Members
of the Anglican Church forget when using such weapons as the "Constitutions"
in support of tithes, that the very cause of the English Reformation in the
sixteenth century was the adoption into the English Church of the traditions
and errors of the Church of Rome, which were said to have been handed down by
the Apostles in the so-called Apostolical Constitutions, although many of them
can be shown to be contrary to the Scriptures. Archdeacon Tillesley does not
defend the whole volume of the socalled Constitutions of Clement I., but he
does that part which deals with the payment of tithes. He evidently had
forgotten the mechanical axiom, that nothing is stronger than its weakest part.
<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><sup>1</sup>
See the Animadversions on Selden's "History of Tithes," in 1621, by
Dr. R. Tillesley, Archdeacon of Rochester. [page 7]<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;">"Because the early Christians," he says,
"were liberal to the Church, therefore it was reasonable that tithes in
the 'Constitutional Apostolical' were true." Nothing of the sort, because
it does not follow as a logical sequence. <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>After
apostolical times, monthly offerings and oblations, we are informed, were made
in all the churches, and were used for three purposes, (1) In maintaining the
clergy; (2) in supporting the sick and needy; and (3) in repairing the church
fabric. These monthly contributions were in the third century augmented by
grants of lands, which were annexed to churches, the revenues derived from
which were appropriated to the same three purposes. In A.D. 322 Constantine,
the first Christian emperor, published an edict which gave full liberty to his
subjects to bestow as large a proportion of their property to the clergy as
they should think proper. From all these sources of revenue the Christian
Church was rapidly increasing in wealth. But for more than four hundred years
after the Christian era there was no authoritative Church canon made for the
payment of tithes; and then such canon was founded upon the Mosaic Law. The
question then is, are Christians justified in adopting the Mosaic Law for the
payment of tithes? This law had no force outside Jewish territory. There is no
order in the New Testament for their payment. Among the Jews we fail to find
such anomalies, rather scandals and misappropriations, in respect to the
distribution of tithes, as are found in England and Wales. The gross amount of
tithe-rent charge is slightly over four millions per annum. Add to this the
extraordinary rent charges on hops, the corn rents and extensive lands awarded
in lieu of tithes by the large number of Inclosure Acts. Among the Jews we find
no record of lay impropriators, schools, colleges, charities and hospitals
receiving tithes. Granted, for argument's sake, that the Christian priesthood
[page 8] <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;">as succeeding the Mosaic priesthood, claimed the tithes
according to the Mosaic Law, then it is a misappropriation of tithes to give
them to those outside the priesthood, and who perform no spiritual functions.
We must therefore go back to very early times, to the history of tithes in the
Christian Church, for the beginning of the scandalous misappropriations of
tithe endowment for spiritual purposes. In England the scandal commenced after
the Norman Conquest with the Norman monks who were in English monasteries.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><span style="background: whitesmoke; color: #333333;">About
one-fourth of the whole tithe rent charge is appropriated or rather
misappropriated to lay purposes by laymen, many of whom are quite unconnected
with the religious duties of those parishes from which the tithes arise. Then,
again, we have a large extent of land -- formerly monastic -- which is tithe
free. There are also lands in the vicinity of large cities and towns built
upon, for which the landlords receive enormous ground rents, and when the
leases expire they take possession of the house property. But they pay nothing
to the Church for the increased value of their land, which may be one hundred
times the yearly value per acre before it was built upon. <o:p></o:p></span></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In the
Christian Church tithes were <i>at first</i> given by the faithful as
spontaneous offerings, at the urgent solicitations of the clergy. "Nam
nemo compellitur," says Tertullian, "sed sponte confert." These spontaneous
tithe free-will offerings were not given in cash but in kind. Some gave a tithe
of sheep, others of wool, or of corn, etc., just according to the free-will of
the donor. This was the germ of tithes in the Christian Church, which commenced
in the fourth century, and were ordered to be paid by canon law about the
beginning of the fifth century. These canons were framed and passed by
ecclesiastics. The people who paid had no voice in the matter. The canons which
were framed [page 9] afterwards had ordered them to be paid as a right, as a
divine law of the Old Testament, and were not to be considered as free-will
offerings. Here is just that specimen of arbitrary conduct on the part of the
ecclesiastics which would only be tolerated in the dark and middle ages. Tithes
were too profitable a source of revenue to be ignored in the Christian Church.
A book entitled, "The Englishman's Brief on behalf of his National
Church," has been published by the Society for the Promotion of Christian
Knowledge. A good cause needs no fiction to bolster it up. In that book there
is quite twice as much fiction as fact. The extensive circulation of this
mixture has embarrassed many in gaining a correct knowledge of the tithe question
from the earliest period to the present time. It is written in the style
adopted by special pleaders. It gives a one-sided account of the subject. It
asks questions and then furnishes the answers. The answers are most misleading
and also erroneous, and it carefully omits a great deal which could be said on
the other side. I strongly object to this way in dealing with so important a
subject as the history of tithes in this country. To be appreciated, the
"Brief" should be impartial, which it is not. It is not my object to
review the book here <i>seriatim</i>, and to point out what is fiction and what
is fact. In my statements a good deal of the fiction is refuted indirectly
without reference to the "Brief." But I may just indicate one remarkable
feat of fiction which appears in it. When the Christian religion was first
propagated, the writer of the "Brief" would have us to believe that
the converted Jews transferred the payment of their tithes from the Jewish to
the Christian ministers, just as easily and as quietly as one could transfer
the payment of a cheque from one bank to another. Here is the statement,
"So that when the Jews and heathen became Christian, throwing off their
old religion and adopting the new religion of Christianity, [page 10] they
never dreamt of being less liberal to that form of religion which they loved
the more and had adopted, than they had been towards that which they had loved
the less and had discarded. Hence the transfer of tithes from the old religion
to the new religion."<sup>l</sup> We are not informed upon what authority
this statement is made. There is nothing about it in Josephus. There is no
order in the New Testament for the payment of tithes. No order of a general or
provincial council. We read nothing of this in the writings of the first and
second centuries. We read of exhortations to pay tithes in the writings of the
third and fourth centuries. We read of canons having been made for their
payment in the fifth century. But I have failed to find any evidence to support
the statement quoted above from the "Brief." <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The
Provincial Council of French bishops, held at Masçon in A.D. 586, is commonly
considered to have been <i>the earliest council</i> which ordained the payment
of tithes. It ordained, "Ut decimas ecclesiasticas omnis populus inferat,
quibus sacerdotes aut in pauperum usum, aut in captivorum redemptionem
erogatis, suis orationibus pacem populo ac salutem impetrent." Isidore, in
his compilation of decrees of councils, makes no reference to this council.
Friar Crab is the first to have mentioned it in his edition of the councils
under Charles V. <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Lord
Selborne considers the canon of this council as spurious, because it proves too
much, for it wanted to prove that the Mosaic Law, as regards the payments of
tithes, was regarded in A.D. 586 not only as binding from the first upon Christians,
but also as having been for centuries universally observed. This was going too
far, in his lordship's opinion, and therefore he stamped it as spurious. Selden
was the first to throw considerable doubt <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><sup>1</sup>
Page 34. [page 11]<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;">upon the genuineness of this canon at the Council at
Masçgon.<sup>1</sup> The mistake originated in calling the offerings and
oblations tithes. The same mistake is repeated by writers at the present time.
For instance, Dr. J. S. Brewer, in his "Endowments and Establishment of
the Church of England," 2nd Edition, 1885, translates
"portiones" (quoted from Bede), <i>tithes</i>. Pope Gregory says in
his reply to Archbishop Augustine's question, "Communi autem vita
viventibus jam de faciendis <i>portionibus</i>, vel exhibenda hospitalite et
adimplenda misericordia, nobis quid erit loquendum." "But as for
those who live in common, why should we say anything now of making <i>portions</i>?"
etc. Brewer translates the passage thus, "As for those who are living in
common, I need give no advice about dividing <i>tithes,</i>" etc. Now, the
Latin word for tithe is decima, and is so used in all the monastic charters.
The same writer states, and he is followed by writers of leaflets for the
Church Defence Institution, that the scriptural precept, "To live of the
Gospel" (1 Cor. ix. 14), refers to the payment of tithes. I am certain
that St. Paul never intended anything of the sort. I fully admit that the
passage may cover a tithe free-will offering, as it would any other free-will
offering, but I cannot admit that it implies a compulsory payment of tithes,
that is, to carry it to its logical sequence, a distraint on the goods of a
person who is unable or unwilling to pay tithe. Such compulsion would be
contrary to the spirit of the Gospel of Christ. <o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_Hlk16669740"><span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>I
hold strongly to the view that free-will offerings are the only scriptural mode
for the maintenance of the Christian ministry, and these are the same kind of
offerings to which Pope Gregory referred in his answers to Augustine's questions.
<o:p></o:p></span></a></div>
<span style="mso-bookmark: _Hlk16669740;"></span>
<br />
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The
instances are many in which words of old authors and passages of Scripture are
not only strained but intentionally dis- [page 12]<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><sup>1</sup>
"Ancient Facts and Fictions," Edition 1888, pp. 47, 48. Selden, p.
58. <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;">torted, in order to show the early origin of tithes.
There is nothing gained, but much confidence lost, in this critical age by
distorting the meaning of, or giving a forced interpretation to, plain words of
Scripture, or of secular and religious writers. <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The
Christian religion had been introduced into Britain at a very early date, and
from Britain it passed over to Ireland. Ireland was specially remarkable for
her evangelical missionary monks, who visited Scotland, England, and the
Continent, for the purpose of converting the heathen. Its geographical position
favoured a quiet, retired and contemplative life. Britain served as a <i>buffer</i>
for many centuries against the piratical devastations of the northern hordes.
The inhabitants of Ireland were therefore left in quiet and undisturbed
possession of their lands, churches, and monasteries at a time when the
inhabitants of Britain were driven from the east and south to the west of the
island; their lands were taken from them, their churches and monasteries were
pillaged, and then burnt down by the invaders.</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">...<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;">CHAPTER VI.<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;">THE FIRST
PUBLIC LAY LAW FOR THE PAYMENT OF TITHES.<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;">THE first law making the payment of tithes legally
imperative was enacted in 779 by Charles, King of France, in a general assembly
of his estates, spiritual and temporal, viz., "Concerning tithes, it is
ordained that every man give his tithe, and that they be distributed by the
bishop's command." [De decimis, ut unusquisque suam decimam donet, atque
per jussionem pontificis dispensentur.]<sup>l</sup> <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Charles's
civil law had only enforced by coercion the existing ecclesiastical law or custom
of payment of tithes; and the ecclesiastical law was founded upon the Levitical
law; but I hold that the Levitical law, as regards tithes, was not binding on
Christians. In the New Testament there is no reference whatever to tithes to be
given to the Christian priesthood. None of the apostles claimed tithes from
their followers. <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>"The
growing habit," says Kemble, "of looking upon the clergy as the
successors and representatives of the Levites under the old law may very likely
have given the impulse to that claim which they set up to the payment of tithes
by the laity."<sup>2</sup> <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The
establishment of the right in England followed the same course as that in
France. <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><sup>1</sup>
Baluze, i. 141, 142; Selden, c. vi. s. 7. <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><sup>2</sup>
"The Saxons in England," ii. 473. [page 34]<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>It is
important to give Milman's observations on the working of the above law.<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>"On
the whole body," he says, "of the clergy, Charlemagne bestowed the
legal claim to tithes. Already, under the Merovingians, the clergy had given
significant hints that the law of Leviticus was the perpetual law of God. Pepin
had commanded the payment of tithes for the celebration of peculiar litanies
during a period of famine. Charlemagne made it a law of the empire; he enacted
it in its most strict and comprehensive form as <i>investing the clergy in a
right to the tenth of the substance and of the labour alike of freemen and
serf."</i> <o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>"The
collection of tithes was regulated by compulsory statutes; the clergy took note
of all who paid or refused to pay; four or eight, or more, jurymen were
summoned from each parish as witnesses for the claims disputed; the
contumacious were three times summoned; if still obstinate, they were excluded
from the Church; if they still refused to pay, they were fined over and above
the whole tithe, six solidi; if further contumacious, the recusant's house was
shut up; if he attempted to enter it, he was cast into prison to await the
judgment of the next plea of the Crown. The tithe was due on all produce, even
on animals. The tithe was usually divided into three portions, one for the
maintenance of the Church, the second for the poor, the third for the clergy;
the bishop sometimes claimed a fourth. He was the arbiter of the distribution;
he assigned the necessary portion for the Church, and appointed that of the
clergy. This tithe was by no means a spontaneous votive offering of the whole
Christian people. <i>It was a tax imposed by imperial authority and enforced by
imperial power.</i> It had caused one, if not more than one, sanguinary
insurrection among the Saxons. It was submitted to in other parts of the
empire, not without strong reluctance. Even [page 35] Alcuin ventured to
suggest that if the apostles of Christ had demanded tithes, they would not have
been so successful in the propagation of the Gospel."<sup>1</sup></span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><sup>1</sup> Milman, ii. 292, etc.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;">Chapter Notes<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">1. Publication details: <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">A History of Tithes, by The Rev. Henry William Clarke,
B.A., Second Edition, London, Swan Sonnenschein & Co; A History of Tithes,
2nd ed., (1894) by Henry William Clarke, New York: Charles Scribner's Sons 1894<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">2. Related history:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Alcuin
of York (/ˈælkwɪn/;[1] Latin: Flaccus Albinus Alcuinus; c. 735 – 19 May 804 AD)
– also called Ealhwine, Alhwin or Alchoin – was an English scholar, clergyman,
poet and teacher from York, Northumbria. He was born around 735 and became the
student of Archbishop Ecgbert at York. At the invitation of Charlemagne, he
became a leading scholar and teacher at the Carolingian court, where he
remained a figure in the 780s and '90s. During this period he invented
Carolingian minuscule, an easily read manuscript hand using a mixture of upper
and lower case letters.[2] <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Alcuin
wrote many theological and dogmatic treatises, as well as a few grammatical
works and a number of poems. He was made Abbot of Tours in 796, where he
remained until his death. "The most learned man anywhere to be
found", according to Einhard's Life of Charlemagne[3] (ca. 817-833), he is
considered among the most important architects of the Carolingian Renaissance.
Among his pupils were many of the dominant intellectuals of the Carolingian
era. </span><span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">https://en.wikipedia.org/wiki/Alcuin</span><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Charlemagne
(English: /ˈʃɑːrləmeɪn, ˌʃɑːrləˈmeɪn/; French: [ʃaʁləmaɲ])[3] or Charles the
Great[a] (2 April 748[4][b] – 28 January 814), numbered Charles I, was King of
the Franks from 768, King of the Lombards from 774, and Emperor of the Romans
from 800. During the Early Middle Ages, he united the majority of western and
central Europe. He was the first recognized emperor to rule from western Europe
since the fall of the Western Roman Empire three centuries earlier.[5] The
expanded Frankish state that Charlemagne founded is called the Carolingian
Empire. He was later canonized by Antipope Paschal III. </span><span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">https://en.wikipedia.org/wiki/Charlemagne</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">3. All things common<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The Rev. Henry William Clarke has supplied some good
information in his book, but the very fact that he has the title Reverend in
front of his name, makes me a little bit suspicious when it comes to items of
speculation. He might have a tendency to favor the church receiving tithing
money if he can do so without directly contradicting known history. Quoting
from the first paragraph of Clarke's second chapter:<o:p></o:p></span></div>
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<span style="background: whitesmoke; color: #333333; font-family: "arial" , sans-serif; font-size: 9.0pt;">St. Paul ordered weekly collections to be made for the saints in
the Churches of Galatia and Corinth (1 Cor. xvi. 1, 2). The voluntary contributions
of the faithful were collected and put into a common treasure (Acts ii. 44; iv.
34). The liberality of the Christians then far exceeded
anything which could have been collected from tithes. And even if tithes had
been exacted, it is exceedingly doubtful whether the progress of Christianity
would not have been materially checked at its outset. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">He references 1 Cor 16:1-3:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">1 Cor. 16:1 Now
concerning the collection for the saints, as I have given order to the churches
of Galatia, even so do ye.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">2 Upon the first day of
the week let every one of you lay by him in store, as God hath prospered him,
that there be no gatherings when I come.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">3 And when I come,
whomsoever ye shall approve by your letters, them will I send to bring your
liberality unto Jerusalem.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">4 And if it be meet that
I go also, they shall go with me.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">I don't have any specific history on that exact point, but
I read those verses differently than he does. I read those verses as being part
of an effort to send charity supplies to Jerusalem where presumably they are in
need of assistance. This sounds like a one-time charitable event, having
nothing to do with any required on-going communal behavior. He also cites Acts
2:44, 4:34:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Acts 2:44 And all that
believed were together, and had all things common;<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">...<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Acts 4:32 And the
multitude of them that believed were of one heart and of one soul: neither said
any of them that bought of the things which he possessed was his own; but they
had all things common.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">33 And with great power
gave the apostles witness of the resurrection of the Lord Jesus: and great
grace was upon them all.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">34 Neither was there any
among them that lacked: for as many as were possessors of lands or houses sold
them, and brought the prices of the things that were sold,<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">35 And laid them down at
the apostles’ feet: and distribution was made unto every man according as he
had need.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">There is some embedded New Testament history that can help
us reach a different interpretation of these words and events. I have
previously researched this issue, and here is what I found:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt; letter-spacing: -0.1pt;">Acts 8:1 tells us
that because of persecution, all the saints except the apostles left Jerusalem
shortly after the death and resurrection of Christ.<span style="mso-spacerun: yes;"> </span>First, they fled to other Judean and Samarian
cities, and then on to Cyprus, Antioch, Damascus, and Alexandria.<span style="mso-spacerun: yes;"> </span>This had essentially been accomplished
before the conversion of Saul.<span style="mso-spacerun: yes;"> </span>The Bible
chronology tells us that Saul's conversion occurred in 35 A.D.<span style="mso-spacerun: yes;"> </span>If we use the date of 33 A.D. as the year of
the death and resurrection of Christ, then the large growth spurt of the Church
and the exodus from Jerusalem all took place within two years.<span style="mso-spacerun: yes;"> </span>The Ananias and Sapphira episode occurred
somewhere during that time, probably near the beginning of the two-year period.
[Notice that Joseph Smith provides a very different interpretation of the
Ananias and Sapphira episode, which will be explained in detail later.]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt; letter-spacing: -0.1pt;">The persecutions
would mean that people would have to flee their homes and lands to avoid
imprisonment or death.<span style="mso-spacerun: yes;"> </span>Selling those
possessions where possible would be the most sensible thing to do. ["Use
them or lose them."] The money received could be used to help finance a
trip to a new location and the establishment of a new home and occupation.<span style="mso-spacerun: yes;"> </span>Part of those funds could go to assist those
who had no means, perhaps because their belongings had been confiscated or
destroyed. Brigham Young's United Order, p.108.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">I will provide other fascinating evidence later on, but I
see no reason to imply some rigorous set of rules, a return to the law of Moses
and an ending of the maximum religious freedom of the New Testament, simply
because the term "all things common" appears in the text. That term
can be true if everything is done on a totally free-will basis. It does not need
to imply some administrative overlay to reach a certain predetermined result.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Clarke also speaks of <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The liberality of the
Christians then far exceeded anything which could have been collected from
tithes. And even if tithes had been exacted, it is exceedingly doubtful whether
the progress of Christianity would not have been materially checked at its
outset.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">I disagree with both of his speculations here<span style="mso-spacerun: yes;"> </span>I don't know how he could possibly know that
the Christians' liberality greatly exceeded 10%. I don't know of any
appropriate individual accounting records from that time period that have
survived. And I happen to believe that requiring tithing would have damaged the
infant church a great deal. Just making that a formal requirement would be a
direct return to the law of Moses, adding the temptation of a self-seeking paid
ministry, etc., etc., greatly accelerating the almost inevitable apostasy.<o:p></o:p></span></div>
<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-89695282924633008672020-01-07T18:06:00.002-07:002020-01-14T13:08:55.877-07:00<br />
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<span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter 8<o:p></o:p></span></div>
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<b><i><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"> The Historie of Tithes</span></i></b><b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"> (1618) by John Seldon <o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;">-- The predecessor to
all later positions on tithing<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The 1618
book by John Selden <i>The Historie of Tithes</i><span style="mso-spacerun: yes;"> </span>(491 numbered pages, 47 unnumbered pages) was
important for many reasons. It caused some political uproar because of its
attack on tithing and all those who received that tithing. Apparently, Selden's
approach to history was also different enough to change the general approach to
historical research by other researchers. The book is important to us today
because it was an early and very thorough treatment of all of the historical and
practical foolishness that had been added to the original topic of tithing.
Selden made it clear that there was no religious or historical basis for the
laws concerning tithing at his time. The later book by Rev. Henry William
Clarke relies heavily on the Selden book and quotes from it. Conveniently, the
Clarke book was published much later and so is much more readable for modern
readers.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Rather than attempt the enormous task of fully
translating the Selden work into modern English, including translating Latin
and Greek as well as middle English words, I'm just going to present a small
segment from his book which makes clear his disgust for the possible outcomes
of having corrupt priests receiving the tithes that should go to the poor, and
his support for the idea of "arbitrary consecrations" which was his
term for free-will offerings presented without any coercion from church or
government. Selden is quoting John Wycliffe and is in turn quoted by Clarke:</span><o:p></o:p></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">[page 290]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">...<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">For notwithstanding all
those Ordinances, both Secular and Synodall, anciently here made for due
payment, it is clear, that in the time before about that [Pope] <i>Innocent</i>
[the third], it was not only usual, in fact, for Lay men to convey the right of
their Tithes, as Rents-charge, or the like, to what Church or Monasterie they
made choice of, but by the course and practice of the Law also of that time
(both Common and Canon, as it was here in use) such conveyances were clearly
good, and what was through them so acquired, was continually, and is to this
day (except some particulars, which either the Popes autoritie of later time,
or new Cōpositions or Grants, or the like, have altered) enjoyed by the
Churches, that, yet remaining, had portions so anciently given them, or by the
King or his Grantees of impropriated Tithes; very many of which, had their
chiefe originall from those arbitrarie Consecrations <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">[page 291]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">(which you may well
call Appropriations of Tithes) and not from the appropriating only of Parish
Churches, as some out of grosse ignorance, with too much confidence, deliver.
But thereof you may see more in the examples of the next Chapter. where, for
most apparent proof of the practice of arbitrary Consecrations [free-will
offerings, sometimes called tithing] in those times, Moniments [records,
references] enough are collected. This arbitrary disposition, used by the Laity
as well de jure (as the Positive Law, then received and practiced, was) as <i>de
facto</i>, is that which <i>Wicclef </i>[see note below] remembered in his
complaint to the King and Parliament <span style="background: white; color: black;">under <i>Richard</i> the
second. His words are: <i>A Lord God, where this be reason, to constrain
the poor people to find a worldly Priest, sometime unable both of life and
cunning, in pomp and pride, covetous and envy, gluttony, drunkenness and
lechery, in simony [see note below] and heresy, with fat Horse, and jolly and
gay Saddles and Bridles, ringing by the way, and himself in costly Clothes and
Pelure [French: literally skin, perhaps meaning adornments, appearance], and to
suffer their wives and children, and their poor neighbors, perish for hunger,
thirst, and cold, and other mischiefs of the world. A Lord Jesu Christ, sith
[since] within few years, men payed their Tithes and Offerings at their own
will free to good men, and able to great worship of God, to profit and fairness
of holy Church fighting in earth Where it were lawful and needful, that a
worldly Priest should destroy this holy and approved custom, constraining men
to<o:p></o:p></i></span></span></div>
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<i><span style="background: white; color: black; font-family: "arial" , sans-serif; font-size: 10.0pt;">[page 292] <o:p></o:p></span></i></div>
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<i><span style="background: white; color: black; font-family: "arial" , sans-serif; font-size: 10.0pt;">leave this freedom, turning Tithes and Offerings into wicked uses.</span></i><span style="background: white; color: black; font-family: "arial" , sans-serif; font-size: 10.0pt;"> But what he calls a few years, will fall out to be about CC. [200]
for he wrote about the year M.CCC.XC. [1390] With him well agrees some passages
in our Year-books of the times before him. [Latin quotations]<o:p></o:p></span></div>
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<span style="background: white; color: black; font-family: "arial" , sans-serif; font-size: 10.0pt;">...<o:p></o:p></span></div>
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<span style="background: white; color: black; font-family: "arial" , sans-serif; font-size: 10.0pt;">some later Books tells us, that from the Councell of <i>Lateran</i> [1215
in Rome] the first alteration of that course of arbitrary disposition came. But
plainly, no Councell of <i>Lateran</i> hath any Canon that altered
the Law in it, except that under <i>Alexander </i>the third, before spoken
of in the end of the sixth Chapter, may have place here: which, indeed, the
Canonists will not endure, unless you restrain it only to ancient Feudal
Tithes. And they suppose, every man might have arbitrarily conveyed, before
that Councell, his Feudall Tithes to what Church he would. <o:p></o:p></span></div>
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<span style="background: white; color: black; font-family: "arial" , sans-serif; font-size: 10.0pt;">The terms "<a href="https://www.blogger.com/null" name="_Hlk16603953">arbitrary</a> consecrations" or "arbitrary
conveyances" also appear at pages<span style="mso-spacerun: yes;">
</span>362, 365, 395, 400, 468, and 491 in the book and are further discussed.<o:p></o:p></span></div>
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<b><span style="font-size: 14.0pt;">Chapter Notes<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">1. John Wycliffe (/ˈwɪklɪf/; also spelled Wyclif, Wycliff,
Wiclef, Wicliffe, Wickliffe; c. 1320s – 31 December 1384),[2] was an English
scholastic philosopher, theologian, Biblical translator, reformer, priest, and
a seminary professor at the University of Oxford. He became an influential
dissident within the Roman Catholic priesthood during the 14th century and is
considered an important predecessor to Protestantism.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Wycliffe attacked the privileged status of the clergy,
which had bolstered their powerful role in England. He then attacked the luxury
and pomp of local parishes and their ceremonies.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Wycliffe also advocated translation of the Bible into the
vernacular. In 1382 he completed a translation directly from the Vulgate into
Middle English – a version now known as Wycliffe's Bible. It is probable that
he personally translated the Gospels of Matthew, Mark, Luke, and John; and it
is possible he translated the entire New Testament, while his associates
translated the Old Testament. Wycliffe's Bible appears to have been completed
by 1384, additional updated versions being done by Wycliffe's assistant John
Purvey and others in 1388 and 1395.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Wycliffe's followers, known as Lollards, followed his lead
in advocating predestination, iconoclasm, and the notion of caesaropapism,
while attacking the veneration of saints, the sacraments, requiem masses,
transubstantiation, monasticism, and the very existence of the Papacy.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">In the 16th century and beyond, the Lollard movement was
sometimes regarded as the precursor to the Protestant Reformation. Wycliffe was
accordingly characterised as the evening star of scholasticism and as the
morning star of the English Reformation. Wycliffe's writings in Latin greatly
influenced the philosophy and teaching of the Czech reformer Jan Hus (c.
1369–1415), whose execution in 1415 sparked a revolt and led to the Hussite
Wars of 1419–1434. </span><span style="font-family: "arial" , sans-serif; font-size: 8.0pt;"><span style="mso-spacerun: yes;"> </span>https://en.wikipedia.org/wiki/John_Wycliffe</span><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">2. sith -- archaic variant of SINCE<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">https://www.merriam-webster.com/dictionary/sith<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">3. pelure f (plural pelures), Noun:<span style="mso-spacerun: yes;"> </span>1. peel, rind (of a fruit), 2. skin (of an
onion)<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">https://en.wiktionary.org/wiki/pelure<o:p></o:p></span></div>
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<span style="mso-bookmark: _Hlk16605152;"></span>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">4. simony<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">the buying or selling of ecclesiastical privileges, for
example pardons or benefices.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">https://www.lexico.com/en/definition/simony<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">5. What is the sin of simony?<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Simony, buying or selling of something spiritual or closely
connected with the spiritual. More widely, it is any contract of this kind
forbidden by divine or ecclesiastical law. The name is taken from Simon Magus
(Acts 8:18), who endeavoured to buy from the Apostles the power of conferring
the gifts of the Holy Spirit.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">https://www.britannica.com/topic/simony<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Simony /ˈsɪməni/ is the act of selling church offices and
roles. It is named after Simon Magus,[1] who is described in the Acts of the Apostles
as having offered two disciples of Jesus payment in exchange for their
empowering him to impart the power of the Holy Spirit to anyone on whom he
would place his hands. The term extends to other forms of trafficking for money
in "spiritual things."[2][3]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The appointment of ecclesiastical officials, such as
bishops and abbots, by a secular authority came to be considered simoniacal and
this became a key issue during the Investiture Controversy.<span style="mso-spacerun: yes;"> </span></span><span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">https://en.wikipedia.org/wiki/Simony</span><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">6. Because
the Selden book is difficult to read in its entirety for a modern person,
perhaps, for our purposes, some of the most interesting aspects of his book are
the way his book was treated by others at his time. In this public argument
started by John Selden, it should not be difficult for each of us to decide
which side of that argument we would like to be on.<o:p></o:p></span></div>
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<span style="color: red; font-family: "times new roman" , serif; font-size: 14.0pt;">Histories of Tithes: Religious
Controversy and Changing Methodologies<o:p></o:p></span></div>
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<i><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">by Madeline McMahon<o:p></o:p></span></i></div>
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<a href="https://jhiblog.org/2015/02/18/histories-of-tithes-religious-controversy-and-changing-methodologies/" title="10:58 am"><span style="color: #686868; font-family: "times new roman" , serif; text-decoration: none;">February
18, 2015</span></a><span style="color: #686868; font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";"> </span><a href="https://jhiblog.org/category/uncategorized/"><span style="color: #686868; font-family: "times new roman" , serif; text-decoration: none;">Intellectual history</span></a><span style="color: #686868; font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";"> / </span><a href="https://jhiblog.org/category/think-pieces/"><span style="color: #686868; font-family: "times new roman" , serif; text-decoration: none;">Think pieces</span></a><span style="color: #686868; font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">In December 1618, the talented
scholar John Selden was called before King James to answer for the publication
of his </span><a href="http://eebo.chadwyck.com/search/full_rec?SOURCE=pgthumbs.cfg&ACTION=ByID&ID=34382699&FILE=../session/1424274332_9154&SEARCHSCREEN=CITATIONS&SEARCHCONFIG=var_spell.cfg&DISPLAY=AUTHOR"><i><span style="color: #8a4b5d; font-family: "times new roman" , serif; text-decoration: none;">Historie of tithes</span></i></a><i><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">
</span></i><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">(London: William Stansby, 1618). Selden’s work on </span><a href="http://en.wikipedia.org/wiki/Tithe"><span style="color: #8a4b5d; font-family: "times new roman" , serif; text-decoration: none;">tithes</span></a><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";"> (literally, the “tenth” of all
goods due to the church) had instantly incited controversy. Selden was made to
apologize to the High Commission of bishops and forbidden to respond to the
royally commissioned attacks against his book (G. J. Toomer, </span><a href="http://www.jstor.org/stable/3817979"><span style="color: #8a4b5d; font-family: "times new roman" , serif; text-decoration: none;">“Selden’s ‘Historie of Tithes’: Genesis, Publication,
Aftermath”</span></a><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">). Reflecting back on this moment
several decades later in his <i>Vindiciae</i>, Selden recalled that<o:p></o:p></span></div>
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<i><span style="color: #686868; font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">Although it had been licensed…by the signature of one of the
priestly tribe, yet once it had been printed, it offended very many of them,
and also all the bishops then about the court, with the exception of the then
Bishop of Winchester, that most learned and peerless Lancelot Andrewes, who was
quite pleased by it as being in agreement with the most accepted practices
amongst us…Hence those fierce hornets [i.e. bishops at court]…incited the mind
of the king… (Selden, Vindiciae, 16 – 17. English translation from G. J.
Toomer, </span></i><a href="http://www.jstor.org/stable/3817979"><i><span style="color: #8a4b5d; font-family: "times new roman" , serif; text-decoration: none;">“Selden’s ‘Historie of
Tithes’: Genesis, Publication, Aftermath”</span></i></a><i><span style="color: #686868; font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";"> 361-2.]<o:p></o:p></span></i></div>
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<span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">Selden’s account reveals the
influence of what Kenneth Fincham called “</span><a href="http://ukcatalogue.oup.com/product/9780198229216.do"><span style="color: #8a4b5d; font-family: "times new roman" , serif; text-decoration: none;">court prelates</span></a><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">”—the
bishops who made their home at King James’s court. It also raises questions.
Why did Selden’s already licensed book offend? And why, alone of all the court
prelates, was Lancelot Andrewes instead “quite pleased” by the <i>Historie of
tithes</i>?<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">Under James, the status and
collection of tithes had not improved since the reformation reallocated church
property to the state and prominent private citizens: as support for parish
clergy, tithes were inadequate, unreliable, and often went to leading laymen
anyway. In the later years under Elizabeth, clergy began to argue what had been
“politically unacceptable” following the reformation: that tithes were due <i>jure
divino</i>—by divine right (E. A. Bershadsky, “</span><a href="http://search.proquest.com/docview/304131473?pq-origsite=summon"><span style="color: #8a4b5d; font-family: "times new roman" , serif; text-decoration: none;">Politics, Erudition and
Ecclesiology: John Selden’s ‘Historie of Tithes’ and its contexts and
ramifications</span></a><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">”, 4; Toomer, </span><a href="http://ukcatalogue.oup.com/product/9780199207039.do"><i><span style="color: #8a4b5d; font-family: "times new roman" , serif; text-decoration: none;">John Selden: A Life in
Scholarship</span></i></a><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">, 257-8).<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">Andrewes was one of the first to
make this argument in his dissertation for his Doctorate of Divinity at
Cambridge in 1590, when he was thirty-five years old. Like many writing a
dissertation, he claimed (justifiably in his case) that his argument was new:
“nor is there any by whose candle I shall light mine” (</span><a href="http://eebo.chadwyck.com/search/full_rec?SOURCE=pgthumbs.cfg&ACTION=ByID&ID=11760328&FILE=../session/1424274190_8521&SEARCHSCREEN=CITATIONS&SEARCHCONFIG=var_spell.cfg&DISPLAY=AUTHOR"><i><span style="color: #8a4b5d; font-family: "times new roman" , serif; text-decoration: none;">Of the Right of Tithes.
A Divinity Determination…</span></i></a><i><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";"> </span></i><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">(London:
Andrew Hebb, 1647), 5). This “avant-garde defence of clerical tithes” which
“ran counter to advanced protestant opinion” was a risk that paid off: Andrewes
was immediately made chaplain to both the Archbishop of Canterbury and the
Queen (Peter McCullough, </span><a href="http://www.oxfordscholarlyeditions.com/view/10.1093/actrade/9780198187745.book.1/actrade-9780198187745-book-1"><i><span style="color: #8a4b5d; font-family: "times new roman" , serif; text-decoration: none;">Lancelot Andrewes:
Selected Sermons and Lectures</span></i></a><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">, lviii; McCullough, </span><a href="http://www.oxforddnb.com/view/article/520"><span style="color: #8a4b5d; font-family: "times new roman" , serif; text-decoration: none;">ODNB</span></a><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">). Andrewes was one of the first of
a movement that pushed back against the earlier Protestant reformers,
especially the Calvinism prominent in the Church of England (see Peter Lake’s
essay in </span><a href="http://www.cambridge.org/gb/academic/subjects/history/british-history-after-1450/mental-world-jacobean-court"><i><span style="color: #8a4b5d; font-family: "times new roman" , serif; text-decoration: none;">The Mental World of the
Jacobean Court</span></i></a><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">). It was true, he admitted, that
before the reformation “the desire to increase the Revenue of the <i>Clergy</i>
proceeded to such a height, that it was greatly to be feared, lest the <i>Church</i>
should swallow up the <i>Common-wealth</i>” (<i>Right of Tithes</i>, 3). The
reformers had addressed this and other abuses, but Andrewes wished they had
“taken care not onely of <i>increasing the light</i>, but also of <i>allowing
oil</i>”—providing means for the church they had reformed (<i>Right of Tithes</i>,
5). Andrewes sought to defend tithes from abrogation by proving that they were
“provided for by the <i>Sacred Law</i>” (<i>jure divino</i>) by “<i>God</i>,
the <i>Lawyer himself</i>” (5).<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">Andrewes drew on a range of
evidence. He turned to two passages of scripture as the cruxes of his argument:
Abraham giving tithes to the priest Melchizedek in </span><a href="http://www.bartleby.com/108/01/14.html"><span style="color: #8a4b5d; font-family: "times new roman" , serif; text-decoration: none;">Genesis 14:20</span></a><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";"> and, ironically, Jesus’s critique
of tithes in </span><a href="http://www.bartleby.com/108/40/23.html"><span style="color: #8a4b5d; font-family: "times new roman" , serif; text-decoration: none;">Matthew 23:23</span></a><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">.
Melchizedek blessed Abraham and Abraham in return gave a tenth of his goods (<i>Right
of Tithes</i>, 6). This, for Andrewes, was the moment that established tithes
by sacred law, as the return due to the priesthood for its services.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">Andrewes went on to prove that
tithes had been considered due <i>jure divino</i> throughout history—and not
just in the Jewish and Christian religions. Greco-Roman religions mandated
tithes as well, which meant that not only sacred but also natural law required
such payments (24). He pointed out tithes’ protection by canon and civil law,
including English common law (13) and cited different church fathers to
illustrate the ubiquity of tithes across the early Christian world. He also
argued from “Reason” that clergymen’s dependence on the fruits of the earth
made them more sympathetic to their agrarian parishioners—tithes made for a
better community (22). At the end, though, Andrewes returned to “the example of
<i>Melchisedek</i>, who surpasseth the antiquity and faith of all <i>Histories</i>”
(26).<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">Under James, it became <i>de rigueur
</i>to argue that tithes were owed according to sacred law. Andrewes’ once
subversive argument had become the norm. While Selden did not write against
tithes, his approach and rationale was opposite to Andrewes’, despite the fact
that he touched on similar topics and even structured his book in much the same
way. For Selden, the Jewish practice of tithes was neither continuous nor
relevant to that of the Christian church. Besides, Selden pointed out with
philological and historical bravado, technically Abraham had paid Melchizedek
spoils of war (</span><a href="http://eebo.chadwyck.com/search/full_rec?SOURCE=pgthumbs.cfg&ACTION=ByID&ID=34382699&FILE=../session/1424274332_9154&SEARCHSCREEN=CITATIONS&SEARCHCONFIG=var_spell.cfg&DISPLAY=AUTHOR"><i><span style="color: #8a4b5d; font-family: "times new roman" , serif; text-decoration: none;">The Historie of Tithes</span></i></a><span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">,
1-3). The early church was supported by charity rather than legal requirement.
Only in the late medieval church were tithes enforced.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">In his defense to the king, Selden
wrote that he had “resolved wholly to leave the point of divine right of
tythes, and keep myself wholly to the historical part” (“Of my Purpose and End
in writing the History of Tythes”, quoted in Toomer, <i>John Selden</i>, 259).
The title of his work—the <i>Historie</i>, rather than <i>Right</i> of
tithes—signaled Selden’s real departure from previous approaches. Perhaps Andrewes
saw something of his own in Selden’s work: another subversive and innovative
treatment of tithes. Both Andrewes’ and Selden’s works were coopted several
decades later when the case for an established church itself was at stake.
Andrewes’ dissertation was translated and published in 1647, while Selden noted
in the 1650s that clergymen then sought<o:p></o:p></span></div>
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<i><span style="color: #686868; font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">where they might find the best argument for their tithes,
setting aside the </span></i><span style="color: #686868; font-family: "times new roman" , serif; mso-fareast-font-family: "Times New Roman";">jus diuinum<i>; they
were advised to my History of Tithes, a book so much cried down by them
formerly (in which, I dare boldly say, there are more arguments for them than
are extant together anywhere)… (Selden, </i>Table Talk<i>, quoted in Toomer,
“Selden’s ‘Historie of Tithes’,” 374-5)<o:p></o:p></i></span></div>
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https://jhiblog.org/2015/02/18/histories-of-tithes-religious-controversy-and-changing-methodologies/<o:p></o:p></div>
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Notes to note 6:<o:p></o:p></div>
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<a href="https://www.blogger.com/null" name="_Hlk16857516"><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Note 6-1<o:p></o:p></span></a></div>
<span style="mso-bookmark: _Hlk16857516;"></span>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The author McMahon notes that Andrewes cites Matthew 23:23
as proof of the eternal validity of tithing: <o:p></o:p></span></div>
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<b><span style="border: none 1.0pt; color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">23 </span></b><span style="background: white; color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">Woe unto you, scribes and Pharisees, </span><a href="https://www.churchofjesuschrist.org/study/scriptures/nt/matt/23.9?lang=eng#note23a"><i><sup><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">a</span></sup></i><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">hypocrites</span></a><span style="background: white; color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">! for ye pay </span><a href="https://www.churchofjesuschrist.org/study/scriptures/nt/matt/23.9?lang=eng#note23b"><i><sup><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">b</span></sup></i><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">tithe</span></a><span style="background: white; color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;"> of mint and </span><a href="https://www.churchofjesuschrist.org/study/scriptures/nt/matt/23.9?lang=eng#note23c"><i><sup><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">c</span></sup></i><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">anise</span></a><span style="background: white; color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;"> and cummin, and have </span><a href="https://www.churchofjesuschrist.org/study/scriptures/nt/matt/23.9?lang=eng#note23d"><i><sup><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">d</span></sup></i><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">omitted</span></a><span style="background: white; color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;"> the weightier </span><i><span style="border: none 1.0pt; color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">matters</span></i><span style="background: white; color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;"> of the law, </span><a href="https://www.churchofjesuschrist.org/study/scriptures/nt/matt/23.9?lang=eng#note23e"><i><sup><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">e</span></sup></i><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">judgment</span></a><span style="background: white; color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">, </span><a href="https://www.churchofjesuschrist.org/study/scriptures/nt/matt/23.9?lang=eng#note23f"><i><sup><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">f</span></sup></i><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">mercy</span></a><span style="background: white; color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">, and faith: these ought ye to have done, and not to leave the other
undone.</span><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Presumably the argument made by Andrewes was that the
phrase "and not to leave the other undone" is a command to live the
law of tithing for all time. However, that seems like a silly argument, since
one of the great purposes of Christ's life and ministry was to end the law of
Moses, including its very intrusive and burdensome law of tithing. Obviously,
one must argue that Christ did not end the law of Moses in order to make this
argument that tithing remained in effect after Christ.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Note 6-2<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Presumably, one of the
"</span><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">royally commissioned attacks against
his book" was the "Animadversions on Selden's "History of
Tithes," in 1621, by Dr. R. Tillesley, Archdeacon of Rochester." as
cited in </span><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">A
History of <i>Tithes</i>, 2nd ed., (1894) by Rev. Henry William Clarke.<span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Note 6-3<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Even though
he was told not to, apparently Selden did answer the <i>Animadversions</i> book
with an essay of his own, but I have yet to find the text of Selden's
answer.<span style="mso-spacerun: yes;"> </span>See following mention of the
answer:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">These numerous attacks Selden was for the time
forced to suffer in silence, for King James had told him that he would put him
in prison if he or any of his friends made any answer to them. But as he
insists, when he was at length able to reply to Dr. Tillesley's '
Animadversions,' he had been careful in making his submission to retract
nothing. ' I was and am,' he says, ' sorry that I published it, and that I so
gave occasion to others to abuse my history, by their false application of some
arguments.' A full account of the whole matter will be found in Works, vol. i.
Vita Authoris, p. v-viii. See also vol. iii. pp. 1370, 1394 and 1452 ff.<o:p></o:p></span></div>
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<i><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Table Talk of John Selden</span></i><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"> by Samuel Harvey
Reynolds, Oxford Press. 1892, p.180<o:p></o:p></span></div>
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<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-74980843259466532122020-01-07T18:05:00.000-07:002020-01-14T15:20:51.634-07:00<div align="center" class="MsoNormalCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter 9<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"> The 95 theses of Martin
Luther of 1517 apply today for the same reasons they did then, concerning the
charity versus tithing issue<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The last
six chapters above have mostly to do with the issue of tithing. I am assuming
that most people would not associate the 95 theses of Martin Luther with the
general subject of tithing, but my goal here is to point out how much Martin
Luther's 95 theses and the above six chapters are speaking to the same issues,
and therefore the 95 theses document is a relevant addition to this book which
is largely about tithing.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">As I read
the 95 theses, Martin Luther is pointing out in some detail why the concept of
tithing, the collection of vast amounts of money from church members using some
kind of spiritual or temporal coercion to support a huge church bureaucracy and
to build extravagant structures, is inconsistent with the first duty of the
church which is to care for the poor and provide charitable aid as necessary.
Basically, Christian charity and tithing are mutually exclusive. Resources are
typically very limited, and charity should get clear preference.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I also
believe there is at least a general historical link between the work of Martin
Luther and the work of John Selden and Anthony Pearson in the chapters above.
Martin Luther published his 95 theses in 1517 and inadvertently helped begin
the Protestant Reformation. In 1532, Henry VIII started his breakaway from the
Catholic Church. John Selden published in 1618 his extensive work on
documenting and criticizing the history of tithing, roughly 100 years after the
95 theses of Martin Luther. We could say that John Selden was further
protesting the holdover principle of tithing from the Catholic Church. The work
on tithing of Anthony Pearson in 1657 was another push in that direction. (The
official collection of tithing by the Catholic Church might be counted from
either 800 years after Christ, under the rule of Charlemagne, or 1215 A.D. at
the direction of the Council of Lateran in Rome.
Unofficially, the collection of tithing started about 300 AD.)</span> <span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">https://en.wikipedia.org/wiki/Fourth_Council_of_the_Lateran</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It is worth
the time to carefully read and analyze each one of the 95 theses and consider
their interactions, but I will present a few here to get things started. Most
of the 95 theses are focused on the issue of indulgences by which people pay
the church to have various sins forgiven for the living and the dead. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Perhaps
among the most graphic and entertaining are numbers 27 and 28:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">27. They preach only human doctrines who say
that as soon as the money clinks into the money chest, the soul flies out of purgatory.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">28. It is certain that when money clinks in the
money chest, greed and avarice can be increased; but when the church
intercedes, the result is in the hands of God alone.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It should not be too difficult to relate indulgences
in 1517 to tithing payments in 2019. Both involve paying large amounts of money
to receive salvation and ordinances which should all be free. The tithing
system today is slightly more administratively complex and indirect (involving
a little sleight of hand), but it is based on the same principle and reaches
exactly the same result as the indulgences paid for under Pope Leo X. In both cases, the church is holding both the
living and the dead hostage to church action, which action is not the legitimate
activity of the church in the first place.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Here are a
few more of the theses with some comments.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">32. Those who believe
that they can be certain of their salvation because they have indulgence
letters will be eternally damned, together with their teachers.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">...<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">41. Papal indulgences
must be preached with caution, lest people erroneously think that they are
preferable to other good works of love.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">42. Christians are to be
taught that the pope does not intend that the buying of indulgences should in
any way be compared with works of mercy.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">43. Christians are to be
taught that he who gives to the poor or lends to the needy does a better deed
than he who buys indulgences.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">44. Because love grows
by works of love, man thereby becomes better. Man does not, however, become
better by means of indulgences but is merely freed from penalties.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">45. Christians are to be
taught that he who sees a needy man and passes him by, yet gives his money for
indulgences, does not buy papal indulgences but God's wrath.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">46. Christians are to be
taught that, unless they have more than they need, they must reserve enough for
their family needs and by no means squander it on indulgences.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">47. Christians are to be
taught that they buying of indulgences is a matter of free choice, not commanded.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Comments: I
believe having a temple recommend today and having an indulgence letter at the
time of Martin Luther are very much the same. (See thesis 32.), The way one
learns to be a real Christian, and proves one is a real Christian, is by being
an actual vigorous Good Samaritan, not by merely reading about other
charity-minded people or getting a "purity" certificate from a church
administrator at the cost of thousands of dollars. (See thesis 44.)<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In my view, the above listed theses bring to
mind the uncertain LDS doctrine of the "second endowment" by which
supposedly one can be assured during this life of exaltation after death. One
might suspect that all these "final judgment" matters will be settled
by someone who has all the facts and all the wisdom -- Christ himself -- rather
than by any mortal church official, not possessing the required knowledge and
wisdom. I consider it bad doctrine that current church officials offer the
so-called "second endowment" to selected members of the church,
apparently mostly limited to stake presidents and above in the hierarchy (which
practice also seems to point to a conscious intention by church leaders to
create a multiclass system within the church for political and financial
reasons).<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Luther's mention of freedom here (see thesis 47)
seems to be significant and demonstrates that he agrees that religion should
not involve ANY forced contributions of any kind, perhaps especially including
tithing.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">50. Christians are to
be taught that if the pope knew the exactions of the indulgence preachers, he
would rather that the basilica of St. Peter were burned to ashes than built up
with the skin, flesh, and bones of his sheep.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Comments: Luther here greatly gives the benefit
of the doubt to the Pope. I assume that in reality, although the Pope <i>should</i>
indeed greatly prefer seeing the poor being properly taken care of than to
construct a grand basilica, I assume that he is part of the problem and is the
source of the indulgence doctrine and the resulting neglect of the poor.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I hear that up to 1.5 million people have
resigned from the LDS church since 1995 because of various disagreements they
have with the church and its teachings and actions. Perhaps we can say that
they are a new wave of the Protestants following the path of Martin Luther away
from a church which has been corrupted in much the same way that the Catholic
Church had been corrupted in the time of Martin Luther. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In the time of Martin Luther, the Catholic
Church made no efforts to change its ways and readopt the ways of the original church
of Christ. That may be the outcome in our presence situation, but we should at
least hope that the church can be placed back on the right track.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The unrepentant Catholic Church, after
attempting to use warfare to bring those protesting members back under their
control, eventually tried a new technique of building more attractive churches
to draw dissenting members back in. That architectural ploy is also a major
technique in today's LDS church, again at the direct expense of much more
valuable and charitable works. https://quizlet.com/23773065/the-reformation-flash-cards/<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">On the issues of charity and tithing and
obsession with architecture, history has repeated itself, presumably for the
reason that history always repeats itself because the motivations and
inclinations of humans are always the same. Given enough time, they reach the
same destinations. The tragedies may be just as bad in each case, but the later
repetitions are also more farcical, since they should have knowledge of what
went before.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The 95 Theses (1517)<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Out of love for the
truth and from desire to elucidate it, the Reverend Father Martin Luther,
Master of<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Arts and Sacred
Theology, and ordinary lecturer therein at Wittenberg, intends to defend the<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">following statements and
to dispute on them in that place. Therefore he asks that those who cannot be<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">present and dispute with
him orally shall do so in their absence by letter. In the name of our Lord<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Jesus Christ, Amen.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">1. When our Lord and
Master Jesus Christ said, ``Repent'' (Mt 4:17), he willed the entire life of
believers to be one of repentance.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">2. This word cannot be
understood as referring to the sacrament of penance, that is, confession and
satisfaction, as administered by the clergy.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">3. Yet it does not mean
solely inner repentance; such inner repentance is worthless unless it produces
various outward mortification of the flesh.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">4. The penalty of sin
remains as long as the hatred of self (that is, true inner repentance), namely
till our entrance into the kingdom of heaven.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">5. The pope neither
desires nor is able to remit any penalties except those imposed by his own
authority or that of the canons.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">6. The pope cannot remit
any guilt, except by declaring and showing that it has been remitted by God;
or, to be sure, by remitting guilt in cases reserved to his judgment. If his
right to grant remission in these<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">cases were disregarded,
the guilt would certainly remain unforgiven.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">7. God remits guilt to
no one unless at the same time he humbles him in all things and makes him submissive
to the vicar, the priest.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">8. The penitential
canons are imposed only on the living, and, according to the canons themselves,
nothing should be imposed on the dying.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">9. Therefore the Holy
Spirit through the pope is kind to us insofar as the pope in his decrees always
makes exception of the article of death and of necessity.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">10. Those priests act
ignorantly and wickedly who, in the case of the dying, reserve canonical
penalties for purgatory.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">11. Those tares of
changing the canonical penalty to the penalty of purgatory were evidently sown
while the bishops slept (Mt 13:25).<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">12. In former times
canonical penalties were imposed, not after, but before absolution, as tests of
true contrition.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">13. The dying are freed
by death from all penalties, are already dead as far as the canon laws are
concerned, and have a right to be released from them.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">14. Imperfect piety or
love on the part of the dying person necessarily brings with it great fear; and
the smaller the love, the greater the fear.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">15. This fear or horror
is sufficient in itself, to say nothing of other things, to constitute the
penalty of purgatory, since it is very near to the horror of despair.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">16. Hell, purgatory, and
heaven seem to differ the same as despair, fear, and assurance of salvation.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">17. It seems as though
for the souls in purgatory fear should necessarily decrease and love increase.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">18. Furthermore, it does
not seem proved, either by reason or by Scripture, that souls in purgatory are
outside the state of merit, that is, unable to grow in love.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">19. Nor does it seem
proved that souls in purgatory, at least not all of them, are certain and
assured of their own salvation, even if we ourselves may be entirely certain of
it.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">20. Therefore the pope,
when he uses the words ``plenary remission of all penalties,'' does not
actually mean ``all penalties,'' but only those imposed by himself.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">21. Thus those
indulgence preachers are in error who say that a man is absolved from every
penalty and saved by papal indulgences.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">22. As a matter of fact,
the pope remits to souls in purgatory no penalty which, according to canon law,
they should have paid in this life.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">23. If remission of all
penalties whatsoever could be granted to anyone at all, certainly it would be
granted only to the most perfect, that is, to very few.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">24. For this reason most
people are necessarily deceived by that indiscriminate and high-sounding
promise of release from penalty.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">25. That power which the
pope has in general over purgatory corresponds to the power which any bishop or
curate has in a particular way in his own diocese and parish.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">26. The pope does very
well when he grants remission to souls in purgatory, not by the power of the
keys, which he does not have, but by way of intercession for them.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">27. They preach only human
doctrines who say that as soon as the money clinks into the money chest, the
soul flies out of purgatory.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">28. It is certain that
when money clinks in the money chest, greed and avarice can be increased; but
when the church intercedes, the result is in the hands of God alone.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">29. Who knows whether
all souls in purgatory wish to be redeemed, since we have exceptions in St.
Severinus and St. Paschal, as related in a legend.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">30. No one is sure of
the integrity of his own contrition, much less of having received plenary
remission.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">31. The man who actually
buys indulgences is as rare as he who is really penitent; indeed, he is
exceedingly rare.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">32.
Those who believe that they can be certain of their salvation because they have
indulgence letters will be eternally damned, together with their teachers.<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">33. Men must especially
be on guard against those who say that the pope's pardons are that inestimable
gift of God by which man is reconciled to him.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">34. For the graces of
indulgences are concerned only with the penalties of sacramental satisfaction
established by man.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">35. They who teach that
contrition is not necessary on the part of those who intend to buy souls out of
purgatory or to buy confessional privileges preach unchristian doctrine.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">36. Any truly repentant
Christian has a right to full remission of penalty and guilt, even without
indulgence letters.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">37. Any true Christian,
whether living or dead, participates in all the blessings of Christ and the
church; and this is granted him by God, even without indulgence letters.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">38. Nevertheless, papal
remission and blessing are by no means to be disregarded, for they are, as I
have said (Thesis 6), the proclamation of the divine remission.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">39. It is very
difficult, even for the most learned theologians, at one and the same time to
commend to the people the bounty of indulgences and the need of true
contrition.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">40. A Christian who is
truly contrite seeks and loves to pay penalties for his sins; the bounty of
indulgences, however, relaxes penalties and causes men to hate them -- at least
it furnishes occasion for hating them.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">41. Papal indulgences
must be preached with caution, lest people erroneously think that they are
preferable to other good works of love.<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">42. Christians are to be
taught that the pope does not intend that the buying of indulgences should in
any way be compared with works of mercy.<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">43. Christians are to be
taught that he who gives to the poor or lends to the needy does a better deed
than he who buys indulgences.<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">44. Because love grows
by works of love, man thereby becomes better. Man does not, however, become
better by means of indulgences but is merely freed from penalties.<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">45. Christians are to be
taught that he who sees a needy man and passes him by, yet gives his money for
indulgences, does not buy papal indulgences but God's wrath.<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">46. Christians are to be
taught that, unless they have more than they need, they must reserve enough for
their family needs and by no means squander it on indulgences.<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">47. Christians are to be
taught that they buying of indulgences is a matter of free choice, not
commanded</span></b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">48. Christians are to be
taught that the pope, in granting indulgences, needs and thus desires their
devout prayer more than their money.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">49. Christians are to be
taught that papal indulgences are useful only if they do not put their trust in
them, but very harmful if they lose their fear of God because of them.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">50.
Christians are to be taught that if the pope knew the exactions of the
indulgence preachers, he would rather that the basilica of St. Peter were
burned to ashes than built up with the skin, flesh, and bones of his sheep</span></b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">51. Christians are to be
taught that the pope would and should wish to give of his own money, even
though he had to sell the basilica of St. Peter, to many of those from whom
certain hawkers of indulgences cajole money.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">52. It is vain to trust
in salvation by indulgence letters, even though the indulgence commissary, or
even the pope, were to offer his soul as security.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">53. They are the enemies
of Christ and the pope who forbid altogether the preaching of the Word of God
in some churches in order that indulgences may be preached in others.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">54. Injury is done to
the Word of God when, in the same sermon, an equal or larger amount of time is
devoted to indulgences than to the Word.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">55. It is certainly the
pope's sentiment that if indulgences, which are a very insignificant thing, are
celebrated with one bell, one procession, and one ceremony, then the gospel,
which is the very greatest thing, should be preached with a hundred bells, a
hundred processions, a hundred ceremonies.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">56. The true treasures
of the church, out of which the pope distributes indulgences, are not
sufficiently discussed or known among the people of Christ.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">57. That indulgences are
not temporal treasures is certainly clear, for many indulgence sellers do not
distribute them freely but only gather them.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">58. Nor are they the
merits of Christ and the saints, for, even without the pope, the latter always
work grace for the inner man, and the cross, death, and hell for the outer man.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">59. St. Lawrence said
that the poor of the church were the treasures of the church, but he spoke
according to the usage of the word in his own time.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">60. Without want of
consideration we say that the keys of the church, given by the merits of
Christ, are that treasure.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">61. For it is clear that
the pope's power is of itself sufficient for the remission of penalties and
cases reserved by himself.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">62. The true treasure of
the church is the most holy gospel of the glory and grace of God.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">63. But this treasure is
naturally most odious, for it makes the first to be last (Mt. 20:16).<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">64. On the other hand,
the treasure of indulgences is naturally most acceptable, for it makes the last
to be first.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">65. Therefore the
treasures of the gospel are nets with which one formerly fished for men of
wealth.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">66. The treasures of
indulgences are nets with which one now fishes for the wealth of men.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">67. The indulgences
which the demagogues acclaim as the greatest graces are actually understood to
be such only insofar as they promote gain.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">68. They are
nevertheless in truth the most insignificant graces when compared with the
grace of God and the piety of the cross.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">69. Bishops and curates
are bound to admit the commissaries of papal indulgences with all reverence.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">70. But they are much
more bound to strain their eyes and ears lest these men preach their own dreams
instead of what the pope has commissioned.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">71. Let him who speaks
against the truth concerning papal indulgences be anathema and accursed.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">72. But let him who
guards against the lust and license of the indulgence preachers be blessed.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">73. Just as the pope
justly thunders against those who by any means whatever contrive harm to the
sale of indulgences.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">74. Much more does he
intend to thunder against those who use indulgences as a pretext to contrive
harm to holy love and truth.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">75. To consider papal
indulgences so great that they could absolve a man even if he had done the
impossible and had violated the mother of God is madness.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">76. We say on the contrary
that papal indulgences cannot remove the very least of venial sins as far as
guilt is concerned.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">77. To say that even St.
Peter if he were now pope, could not grant greater graces is blasphemy against
St. Peter and the pope.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">78. We say on the
contrary that even the present pope, or any pope whatsoever, has greater graces
at his disposal, that is, the gospel, spiritual powers, gifts of healing, etc.,
as it is written. (1 Co 12[:28])<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">79. To say that the
cross emblazoned with the papal coat of arms, and set up by the indulgence
preachers is equal in worth to the cross of Christ is blasphemy.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">80. The bishops,
curates, and theologians who permit such talk to be spread among the people
will have to answer for this.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">81. This unbridled
preaching of indulgences makes it difficult even for learned men to rescue the
reverence which is due the pope from slander or from the shrewd questions of
the laity.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">82. Such as: ``Why does
not the pope empty purgatory for the sake of holy love and the dire need of the
souls that are there if he redeems an infinite number of souls for the sake of
miserable money with<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">which to build a
church?'' The former reason would be most just; the latter is most trivial.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">83. Again, ``Why are
funeral and anniversary masses for the dead continued and why does he not
return or permit the withdrawal of the endowments founded for them, since it is
wrong to pray for the<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">redeemed?''<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">84. Again, ``What is
this new piety of God and the pope that for a consideration of money they
permit a man who is impious and their enemy to buy out of purgatory the pious
soul of a friend of God and do not rather, because of the need of that pious
and beloved soul, free it for pure love's sake?''<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">85. Again, ``Why are the
penitential canons, long since abrogated and dead in actual fact and through
disuse, now satisfied by the granting of indulgences as though they were still
alive and in force?''<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">86. Again, ``Why does
not the pope, whose wealth is today greater than the wealth of the richest
Crassus, build this one basilica of St. Peter with his own money rather than
with the money of poor believers?''<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">87. Again, ``What does
the pope remit or grant to those who by perfect contrition already have a right
to full remission and blessings?''<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">88. Again, ``What
greater blessing could come to the church than if the pope were to bestow these
remissions and blessings on every believer a hundred times a day, as he now
does but once?''<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">89. ``Since the pope
seeks the salvation of souls rather than money by his indulgences, why does he
suspend the indulgences and pardons previously granted when they have equal
efficacy?''<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">90. To repress these
very sharp arguments of the laity by force alone, and not to resolve them by
giving reasons, is to expose the church and the pope to the ridicule of their
enemies and to make Christians unhappy.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">91. If, therefore,
indulgences were preached according to the spirit and intention of the pope,
all these doubts would be readily resolved. Indeed, they would not exist.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">92. Away, then, with all
those prophets who say to the people of Christ, ``Peace, peace,'' and there is
no peace! (Jer 6:14)<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">93. Blessed be all those
prophets who say to the people of Christ, ``Cross, cross,'' and there is no
cross!<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">94. Christians should be
exhorted to be diligent in following Christ, their Head, through penalties,
death and hell.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">95. And thus be
confident of entering into heaven through many tribulations rather than through
the false security of peace (Acts 14:22).<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Baroque architecture was an integral part of
the Catholic counterreformation efforts to win back the lost protestants with
more lavish structures. The LDS church seems to have the same strategy today
for very similar reasons. Two versions of a short article on "Baroque
architecture" should give us some of this valuable background.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.5pt;">Baroque architecture (current article)<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"> </span><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Baroque
architecture is a highly decorative and theatrical style which appeared in
Italy in the early 17th century and gradually spread across Europe. It was
originally introduced by the Catholic Church, particularly by the Jesuits, as a
means to combat the Reformation and the Protestant church with a new
architecture that inspired surprise and awe. It reached its peak in the High
Baroque (1625–1675), when it was used in churches and palaces in Italy, Spain,
Portugal and France, and Austria. In the Late Baroque period (1675–1750), it
reached as far as Russia and the Spanish and Portuguese colonies in Latin
America, Beginning in about 1730, an even more elaborately decorative variant
called Rococo appeared and flourished in Central Europe.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"> Baroque architects took the basic elements of
Renaissance architecture, including domes and colonnades, and made them higher,
grander, more decorated, and more dramatic. The interior effects were often
achieved with the use of Quadratura, or trompe-l'oeil painting combined with
sculpture; The eye is drawn upward, giving the illusion that one is looking
into the heavens. Clusters of sculpted angels and painted figures crowd the
ceiling. Light was also used for dramatic effect; it streamed down from
cupolas, and was reflected from an abundance of gilding. Twisted columns were
also often used, to give an illusion of upwards motion, and cartouches and
other decorative elements occupied every available space. In Baroque palaces,
grand stairways became a central element.<o:p></o:p></span></div>
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<b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.5pt;">Baroque Architecture
(article from past years)</span></b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_Hlk26882305"><b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> Baroque architecture</span></b></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> </span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">is the building style of
the </span><a href="https://en.wikipedia.org/wiki/Baroque" title="Baroque"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Baroque</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> era, begun in late
16th-century Italy, that took the </span><a href="https://en.wikipedia.org/wiki/Roman_architecture" title="Roman architecture"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Roman</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> vocabulary of </span><a href="https://en.wikipedia.org/wiki/Renaissance_architecture" title="Renaissance architecture"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Renaissance architecture</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> and used it in a new
rhetorical and theatrical fashion, often to express the triumph of the </span><a href="https://en.wikipedia.org/wiki/Catholic_Church" title="Catholic Church"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Catholic Church</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">. It was characterized by
new explorations of form, light and shadow, and dramatic intensity. Common
features of Baroque architecture included gigantism of proportions; a large
open central space where everyone could see the altar; twisting columns,
theatrical effects, including light coming from a cupola above; dramatic
interior effects created with bronze and gilding; clusters of sculpted angels
and other figures high overhead; and an extensive use of </span><a href="https://en.wikipedia.org/wiki/Trompe-l%27oeil" title="Trompe-l'oeil"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">trompe-l'oeil</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">, also called
"quadratura," with painted architectural details and figures on the
walls and ceiling, to increase the dramatic and theatrical effect.</span><a href="https://en.wikipedia.org/wiki/Baroque_architecture#cite_note-1"><sup><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">[1]</span></sup></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> <o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> Whereas the Renaissance drew on the wealth and power
of the Italian courts and was a blend of secular and religious forces, the
Baroque was, initially at least, directly linked to the Counter-Reformation, a
movement within the Catholic Church to reform itself in response to the </span><a href="https://en.wikipedia.org/wiki/Protestant_Reformation" title="Protestant Reformation"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Protestant Reformation</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">.</span><a href="https://en.wikipedia.org/wiki/Baroque_architecture#cite_note-2"><sup><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">[2]</span></sup></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> Baroque architecture and
its embellishments were on the one hand more accessible to the emotions and on
the other hand, a visible statement of the wealth and power of the Catholic
Church. The new style manifested itself in particular in the context of the new
religious orders, like the </span><a href="https://en.wikipedia.org/wiki/Theatines" title="Theatines"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Theatines</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> and the </span><a href="https://en.wikipedia.org/wiki/Jesuits" title="Jesuits"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Jesuits</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> who aimed to improve
popular piety. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"> </span><a href="https://en.wikipedia.org/wiki/Lutheran_art#Baroque_period" title="Lutheran art"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Lutheran
Baroque art</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">,
such as the example of </span><a href="https://en.wikipedia.org/wiki/Dresden_Frauenkirche" title="Dresden Frauenkirche"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Dresden Frauenkirche</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> (1726-1743), developed
as a confessional marker of identity, in response to the </span><a href="https://en.wikipedia.org/wiki/Iconoclastic_Fury" title="Iconoclastic Fury"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Great Iconoclasm</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> of </span><a href="https://en.wikipedia.org/wiki/Calvinist" title="Calvinist"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Calvinists</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">.</span><a href="https://en.wikipedia.org/wiki/Baroque_architecture#cite_note-2018Heal-3"><sup><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">[3]</span></sup></a><a href="https://en.wikipedia.org/wiki/Baroque_architecture#cite_note-Heal2011-4"><sup><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">[4]</span></sup></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> <o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> The architecture of the High Roman Baroque can be assigned
to the papal reigns of </span><a href="https://en.wikipedia.org/wiki/Urban_VIII" title="Urban VIII"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Urban
VIII</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">,
</span><a href="https://en.wikipedia.org/wiki/Innocent_X" title="Innocent X"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Innocent X</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> and </span><a href="https://en.wikipedia.org/wiki/Alexander_VII" title="Alexander VII"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Alexander VII</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">, spanning from 1623 to
1667. The three principal architects of this period were the sculptor </span><a href="https://en.wikipedia.org/wiki/Gianlorenzo_Bernini" title="Gianlorenzo Bernini"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Gianlorenzo Bernini</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">, </span><a href="https://en.wikipedia.org/wiki/Francesco_Borromini" title="Francesco Borromini"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Francesco Borromini</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> and the painter </span><a href="https://en.wikipedia.org/wiki/Pietro_da_Cortona" title="Pietro da Cortona"><span lang="EN" style="color: #0645ad; font-family: "arial" , sans-serif; font-size: 9.0pt;">Pietro da Cortona</span></a><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"> and each evolved his own
distinctively individual architectural expression. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">https://en.wikipedia.org/wiki/Baroque_architecture<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.5pt;">Below are a few examples of Baroque
architecture, first in a compact collection, and then with two shown in greater
detail:<o:p></o:p></span></div>
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<span style="background-color: white; color: #222222; font-family: "arial" , sans-serif;">Church of Saint Ignatius of Loyola, Rome,
Lazio, Italy. The three frescoes around the high altar are the 17th Century
works of the Jesuit Andrea Pozzo. They show Saint Ignatius Loyola during his
vision at La Storta, sending Saint Francis Xavier to the Indies, and greeting
Saint Francesco Borgia.</span></div>
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<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-63030114618417487702020-01-07T17:54:00.002-07:002020-01-14T19:58:57.670-07:00<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter 10<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"> James E. Talmage and <i>The
Great Apostasy </i>--<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;">The LDS plan to
supersede the Roman Catholic Church?<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">What was
the nature and purpose of the book <i>The Great Apostasy</i> when it was first
published in 1909 by James E Talmage? One might think that, simply by reading
the full title, the answer would be easy. That full title is: <i>The Great
Apostasy Considered in The Light of Scriptural and Secular History.</i> One
might reasonably expect to read a textbook blow-by-blow account of how the
great apostasy happened, as the original church which Christ restored gradually
degenerated into the highly corrupt Roman Catholic Church, perhaps indicating
the exact point at which the ability to pass on legitimate priesthood authority
was lost, and pointing out the errors that were made so that they could be avoided
during the next restoration process.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">But, as it
turns out, one would be quite disappointed if that was the expectation. After a
lifetime of study on my part, it now becomes clear that what was left out of
that book is far more significant than what was included.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">As a young
missionary I read the book and noted the conclusions Talmage reached, but was
not wise enough myself to realize all that had been left out, all of the actual
history of the apostasy and the steps that the church went through in those
days. My very limited take-away was that the original apostles were all killed,
and that caused the church to quickly deteriorate. Of course, that was the
impression that I was supposed to take from the book, even though that was very
far from the actual truth. A more accurate title might have read something like
"The Great Apostasy Considered in The Light of Limited Elements of
Scriptural and Secular History Carefully Cherry-Picked for Polemical Purposes."<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Even the
credentials which Talmage presents as his qualifications for writing the book
are confusing and perhaps questionable, perhaps intentionally so. Perhaps there
is a complete explanation for what is presented, but I am unable to put it
together. One might reasonably expect that someone writing about theology and
the history of religion in a way that was intended to change the entire world
of religion would be well-qualified in that field. Perhaps the term "D.
Sc. D." might mistakenly be read by the casual reader as being the
equivalent of a Dr. of Divinity (DD), perhaps acquired through lengthy study at
Harvard or Oxford or some other such famous school. But, as far as I can tell,
the two terms "D. Sc. D." and "Ph. D." mean exactly the
same thing, that is, terminal or doctoral level studies in a scientific field.
In other words, Talmage seems to be claiming to have the equivalent of two
PhD's. Whether it is for the same set of science studies, which consisted of
chemistry and geology, that he managed to get two degrees, or whether he
actually earned two completely separate doctoral degrees in science is not
clear. But that is not the sort of thing which should be left open to
speculation. </span><span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">https://en.wikipedia.org/wiki/Doctor_of_Divinity</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The
last part of the string of qualifications "F. R. S. E." refers to his
being a Fellow of the Royal Society of Edinburgh. <o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Fellowship of the Royal
Society of Edinburgh (FRSE)</span></b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"> is an award granted to individuals that the Royal Society
of Edinburgh, Scotland's national academy of science and letters, judges to be
"eminently distinguished in their subject". This society had received
a royal charter in 1783, allowing for its expansion.</span> <span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">https://en.wikipedia.org/wiki/Royal_Society_of_Edinburgh</span><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">That final
professional title amounts to a recognition of his educational attainments, so
that one might conclude that he is claiming something like the equivalent of
three different PhD's, all for the same work, none of which had anything to do
with theology and religious history. Obviously, he was a very bright fellow,
having written the book <i>Jesus the Christ</i> (1915) by church assignment
after writing <i>The Great Apostasy</i> (1909), but the reader should not
assume that any of his advanced studies in formal institutions had anything to
do with theology or church history. In one sense, that was a good thing,
because he could then say anything he wanted to without worrying about going
against anything contrary he may have learned in formal studies. But, at the
same time, the results of his studies should be considered to be his own
private work without reliance on or reference to the vast knowledge located at
any particular religious University.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The nature
of the book is more clearly explained in the preface than one might expect for
a book of polemics and apologetics, such as it is, but one would have to be
much more sophisticated than a typical high school graduate, as I was, to
immediately grasp the nuances of what was being said. One might reasonably
expect that, as a religious work, it would contain "the truth, the whole
truth, and nothing but the truth," as opposed to being a highly partisan
work of polemics, carefully selecting the materials it contained based on the
"spin" one wants to put on things. These days, in the world of
political discourse, we even have such things as "spin rooms" where
highly partisan political issues are discussed in highly partisan ways and
everyone fully expects that they are only going to hear a tiny part of the real
truth, if there is, indeed, any truth at all contained in any statements made.
That is not the sort of presentation one would expect when one is proclaiming
the gospel to the world, but that is what we have here.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">What
follows is the preface material:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Press of Zion's Printing and Publishing Company<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Independence, Jackson County, Missouri.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Published by the Missions of the Church of
Jesus Christ of Latter-day<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Saints in America<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">BUREAU OF INFORMATION—Temple Block, Salt Lake
City, Utah.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">CALIFORNIA MISSION—153 W. Adams St., Los
Angeles, Calif.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">CANADIAN MISSION—36 Ferndale Avenue, Toronto,
Ontario, Canada.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">CENTRAL STATES MISSION—302 S. Pleasant St.,
Independence, Mo.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">EASTERN STATES MISSION—273 Gates Ave., Brooklyn,
N. Y.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">HAWAIIAN MISSION—P. O. Box 3228, Honolulu,
Hawaii.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">MEXICAN MISSION—3531 Fort Blvd., El Paso,
Texas, U. S. A.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">NORTHERN STATES MISSION—2555 N. Sawyer Ave.,
Chicago, Ill.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">NORTHCENTRAL STATES MISSION—2725 3d Ave.S.,
Minneapolis, Minn.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">NORTHWESTERN STATES MISSION—264 East 25th St.,
Portland, Ore.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">SOUTHERN STATES MISSION—371 E. North Ave.,
Atlanta. Ga.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">WESTERN STATES MISSION—538 East 7th Ave.,
Denver, Colo.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">PREFACE.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The Church of Jesus Christ of Latter-day Saints
proclaims the restoration of the Gospel and the re-establishment of the Church
as of old, in this, the Dispensation of the Fulness of Times. Such restoration
and re-establishment, with the modern bestowal of the Holy Priesthood, would be
unnecessary and indeed impossible had the Church of Christ continued among men
with unbroken succession of Priesthood and power, since the "meridian of
time."<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The restored Church affirms that a general
apostasy developed during and after the apostolic period, and that the
primitive Church lost its power, authority, and graces as a divine institution,
and degenerated into an earthly organization only. The significance and
importance of the great apostasy, as a condition precedent to the
re-establishment of the Church in modern times, is obvious. If the alleged apostasy
of the primitive Church was not a reality, the Church of Jesus Christ of
Latter-day Saints is not the divine institution its name proclaims.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The evidence of the decline and final
extinction of the primitive Church among men is found in scriptural record and
in secular history. In the following pages the author has undertaken to present
a summary of the most important of these evidences. In so doing he has drawn
liberally from many sources of information, with due acknowledgment of all
citations. This little work has been written in the hope that it may prove of
service to our missionary elders in the field, to classes and quorum
organizations engaged in the study of theological subjects at home, and to
earnest investigators of the teachings and claims of the restored Church of
Jesus Christ.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Salt Lake City, Utah, James E. Talmage.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-spacerun: yes;">
</span>November 1, 1909.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">PREFACE TO THE SECOND EDITION.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The first edition of
"The Great Apostasy" was issued by the Deseret News, Salt Lake City,
in November, 1909, and comprised ten thousand copies. </span><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The author has learned,
with a pleasure that is perhaps pardonable, of the favorable reception accorded
the little work by the missionary elders of the Church, and by the people among
whom these devoted servants are called to labor. The present issue of twenty
thousand copies constitutes the second edition, and is published primarily for
use in the missionary field. The text of the second edition is practically
identical with that of the first.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Salt Lake City, Utah, James E. Talmage.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-spacerun: yes;">
</span>February, 1910.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Incidentally,
it is hard to imagine that there was actually a church publishing and printing
office physically located in Independence, Jackson County, Missouri at the time
of this printing, as set forth and claimed in the preface. This sounds to me
like a history-based affectation that only adds more whimsy to this entire
document. The preface to the second edition seems to clarify this situational
detail: "The first edition of 'The Great Apostasy' was issued by the Deseret
News, Salt Lake City, in November, 1909, and comprised ten thousand
copies,"</span> i<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">ndicating
that this was really a Salt Lake City publication, as one might have expected.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">So, what is
missing from the book? As the reader might notice, the materials presented in
earlier chapters of this present book -- the early writings of Selden, Pearson,
and Clark, as summarized by Hevener -- give a brief introduction to the large
body of historical knowledge and writings on the subject of church history,
especially focusing on the issue of tithing as it appeared throughout the
centuries of gradual disintegration of the original church which Christ
restored. As far as I can tell, none of this important material was known by
Talmage, or at least it was not referred to by him in any way. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In other
words, we can say with some confidence, that James E Talmage actually had no
idea about the various steps the church went through in its process of gradual
disintegration, or at least he demonstrated a high level of incuriousness about
many important issues relating to the apostasy of the original Christian
church. All he was really focused on in his argument was the desired end result
which is that the Roman Catholic Church had lost the "mandate of
heaven" somewhere along the way before the LDS church was restored. That
was all that mattered to him, and all that ought to matter to anyone else, he
would probably assert. One might say that he merely assumed and asserted or
declared the final desired answer, and then went about to put together some related
but not dispositive information. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">By closely
reviewing the preface material from the Talmage book, we can see that this was
very explicitly written as a missionary tract with the message that the ancient
Roman Catholic Church was now defunct, and that the time was ripe for its
replacement to come forward, that replacement being the LDS church.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Unfortunately,
to be completely candid, Talmage would have needed to reveal that the new
church of Christ had already decided to follow the exact same path which had
been followed by the Roman Catholic Church as it began its intertwined
processes of both earthly empire-building and doctrinal deterioration and had
already taken or was planning several important steps down that path. The
leaders of the LDS church had already decided to try to create an international
religious empire on the scale of the old Roman Catholic Church, using the exact
same means for the exact same purpose. That is, where it had taken over 300
years for the original church of Christ to start abandoning the concept of
individual charity and embracing the concept of doctrinally-required tithing
payments to the explicitly empire-building central church, the relatively new
LDS church, seemingly a little drunk on its new-found religious organizational
momentum and power, had only waited 66 years before it made that critical
decision in about 1896 which began the inexorable decline of the church to
something functionally equivalent to the Roman Catholic Church.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It is
somewhat speculative to say this, of course, but it appears that in 2019, about
110 years after what we might call the "Talmage manifesto" to the
world in the form of his book <i>The Great Apostasy,</i> the LDS church seems
to feel that it has finally arrived at the point where it can directly
challenge the Roman Catholic Church as its full worldwide replacement by
spending perhaps as much as $5 billion to create its own basilica in Rome to
compete in grandeur and artistic excellence and extravagance with the Baroque
architecture of that city and other cities. The following article tells us that
the architecture for the Rome temple was inspired by San Carlino, a Roman
Catholic church in Rome. The article also gives a partial description of the
expensive extravagance of the temple:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">14 January 2019 - Rome,
Italy News Release <o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Rome Italy Temple to
Begin Public Tours<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Ancient Italian
architecture reflected in edifice design <o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Public tours begin this
month for the Rome Italy Temple of The Church of Jesus Christ of Latter-day
Saints in Italy, the Church’s 162nd operating temple in the world.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">“It is beautiful,” said
Elder David A. Bednar of the Quorum of the Twelve Apostles, who serves as
chairman of the Temple and Family History Department. “The craftmanship is
expert and perfect.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">After years of
construction, Italy’s first Latter-day Saint temple will be open for a free
public open house from Monday, January 28, 2019, to Saturday, February 16,
2019, excluding Sundays.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The Rome Italy Temple is
in northeast Rome near the village of La Cinquina Bufalotta. The temple’s
architecture was inspired by ancient Rome. Its exterior is constructed from
Bianco Sardo granite.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Design<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">“This had to be one that
when you walked onto this site, every person should feel like they were on an
Italian site,” said architect Niels Valentiner. “They would recognize it
because of the materials, because of the design, and because of the
surrounding.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Valentiner said the
temple’s design was inspired by San Carlino, a Roman Catholic church in Rome.
“The curved ceilings, the curved walls, the expression of the colonnades and
columns. And that started this very early concept of a curved church, a curved
temple and temple building both on the exterior as well as on the interior.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The Rome Italy Temple is
part of a 15-acre religious and cultural center that includes a multifunctional
meetinghouse, a visitors’ center, a family history center and housing for
visitors.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Interior<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">At the temple’s
entrance, a floor-to-ceiling stained-glass wall depicts a scene from the life
of the Savior Jesus Christ. Stained-glass windows are inspired by the olive
tree.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Warm earth tones and
blue, bronze and gold hues can be seen throughout the interior. Top artisans
and craftsmen have installed the high-quality materials, which includes Perlato
Svevo stone flooring quarried in northern Tuscany; Cenia marble from Spain;
deep reddish brown Sapele, burl and cherry wood millwork; and Murano glass
fixtures from Venice.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">“We use the finest
materials because it is the house of the Lord,” said Elder Bednar. “The temple
is an expression of our love and devotion to the Savior, the Lord Jesus Christ.
Nothing is too good for the Lord.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">“We hold our craftsmen
to the highest possible standards,” explained Bret Woods, project supervisor.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Woods said the temple’s
grand lobby staircase is an engineering feat. “It’s connected just at the top
and the bottom, so it’s essentially a free-floating staircase — and of course,
an elliptical shape.” The oval design of the staircase is reminiscent of
Michelangelo’s Piazza del Campidoglio masterpiece near Capitoline Hill in Rome.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Original paintings hang
in all areas of the temple, reminding temple guests of Jesus Christ and His
teachings to follow Him. A picture in the baptistry depicts the Savior’s
baptism by John the Baptist.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The baptistry’s purpose
is in keeping with the Savior’s example to enter the waters of baptism and His
commandment that all must be baptized. In the temple, patrons can act on behalf
of those who did not have the chance to be baptized in this life.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The oval motif continues
in the baptistry, where inlaid stone wraps around an elliptical font adorned
with Roman-style acanthus leaves. The font is held up by 12 oxen representing
the 12 tribes of Israel.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">In the instruction room
where Church members learn about God’s love, the creation and the purpose of
life, a mural reveals a magnificent setting depicting Italy’s landscape ranging
from the hills to the sea.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The Baroque-era feel of
the bridal room is enhanced by the crystalline sconces and hand-painted chairs.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">A seemingly endless
reflection from the mirrors in the sealing rooms symbolizes eternity. In those
rooms, Latter-day Saint faithful participate in sacred ceremonies that join
families together forever.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">An exquisite chandelier
containing thousands of crystal prisms serves as the centerpiece of the
celestial room, a space that represents the progression of reaching heaven. The
room is also filled with elegant furnishings made by Italian artisans.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Visitors’ Center<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">In the visitors’ center,
a life-size statue of the Christus accompanied by the original Twelve Apostles
faces the temple through full-length windows. The statues are replicas of
sculptor Bertel Thorvaldsen’s works displayed in the Church of Our Lady in
Denmark, except the Judas Iscariot figure has been replaced by a statue of the
Apostle Paul. Special permission was received from the Lutheran Church to
digitally scan the original figures. Carrara marble for the three-quarter scale
statues was taken from the same quarry in Tuscany as the marble for Michelangelo’s
David.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">“When I saw the statues
of the Savior, the Christus, and the Twelve Apostles, it was just a spiritually
stunning moment for me,” said Elder Bednar.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The statues are
complimented by an original mural of olive trees in an Italian countryside that
serves as a backdrop.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Piazza<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The visitors’ center,
temple patron housing and a meetinghouse connect to the temple through an
Italian-style piazza or square constructed from native travertine.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">“These artisan stone
layers have been working for seven generations,” said Alberto Malara, senior
assistant of Temple Facilities Management, who said the master stone layers
spend 400 hours in the classroom.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The Church also salvaged
110-year-old Basalt cobblestones from the streets of Rome for the temple roundabout.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">“If you look closely at
some of these stones, you can see the grooves worn in by the passage of old
wagon wheels,” described Malara.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Open House and
Dedication<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Church leaders will meet
with the media and take them on tours of the Rome Italy Temple on Monday,
January 14, 2019. VIP tours for leaders of government, business, legal,
interfaith and humanitarian organizations will be held at the temple from
Tuesday, January 15, through Tuesday, January 22, before the public open house
begins on Monday, January 28.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Reservations for the
public temple open house can be made online at templeopenhouse.lds.org.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The temple will be
formally dedicated Sunday, March 10, 2019, through Tuesday, March 12.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Members will be able to
perform ordinances in the new temple beginning Tuesday, March 19.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Background<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Construction began on
the three-story, 40,000-square-foot temple on October 23, 2010, two years after
the Rome Italy Temple was announced by Church President Thomas S. Monson. He
and local Church and community leaders participated in the groundbreaking
ceremony.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">“It’s difficult to
explain my feeling,” expressed Christian Bruno, a former Latter-day Saint
missionary. “The Spirit was all around us. It was a great day for me, for my
family and for all the Saints in Italy.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Latter-day Saints and
other Christians consider Rome to be one of the most historic locations in the
world, a biblical city where the ancient apostles Peter and Paul preached the
gospel of Jesus Christ.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">In 1997, the Church purchased
the temple site, an abandoned 15-acre farm, which included a villa, small olive
orchard and outside pizza oven.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">“I used to come here as
a youth, and we used to organize small soccer games,” said Stephano Mosco, a
local Latter-day Saint. “And there was a stone over there where we used to cook
pizzas.”<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Trees<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Olive trees from the old
farm were preserved, and ancient olive trees from northern Italy, ranging in
age from 400 to 500 years old, are planted in the piazza.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">“There’s tremendous
symbolism in olives and in olive trees,” said Elder Bednar, who said the trees’
roots sink deep into the ground. “Whenever you cut the roots of an olive tree,
they’ll sprout. They don’t die; they will continue to sprout. Some have
suggested that perhaps that’s symbolic of the hope of the resurrection.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The Church also
preserved Italian stone pine trees on the property that line the stairs leading
to the temple.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Temples<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The temple will serve
over 23,000 Church members living in Italy and in neighboring countries. Currently
there are more than 160 operating temples worldwide, including 12 in Europe.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">“In our holy temples,
available are the most sacred and important sacrament or ordinances that we
receive as members of our Church,” taught Elder Bednar. “And those ordinances
bring peace. They bring purpose. They’re a source of remarkable joy.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The Latter-day Saint
apostle continued: “All temples are significant because a temple is a point of
intersection between the earth and heaven. A temple is the house of the Lord.
It’s His house where we learn about Him, and we worship Him.”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Latter-day Saint temples
differ from churches where members meet for Sunday worship services. Temples
are considered “houses of the Lord” where the teachings of Jesus Christ are
reaffirmed through marriage, baptism and other ceremonies that unite families
for eternity.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">When we
hear President Russell M. Nelson speak of a positive "hinge point" in
the church's growth, as a direct result of this extravagant temple complex in
Rome, it is perfectly reasonable to wonder whether the unstated purpose of the
church is as I suggest here. Obviously, I have no access to any inside
information about the church's thinking on these matters, and can only
speculate based on what I see and hear publicly. But, as we saw when we
discussed the "95 Theses" of Martin Luther, the church today has
exactly the same policies in place that Martin Luther was complaining about
that were being sponsored and supported by the Catholic Church of his time. It
should not be too outrageous to speculate that it is time for a
"Protestant Reformation" within the LDS church for all the same
reasons expressed by Martin Luther. A near-total abandonment of the concept of
charity and caring for the poor, in favor of a mandatory sending of all of
those resources to be consumed by church bureaucracies and building projects
was the problem then, and we have the exact same problem today. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">if the
church had made a legislative-style presentation to its membership, asking
whether that particular $5 billion in tithing funds ought to be spent on an
outrageously expensive remote temple project which would likely never be of any
practical value to any of the people who involuntarily funded it and would
likely never even see it except in press releases (as the German poor and middle
class had their money sent to Rome for the construction of the basilica, which
they would likely never use or even see) as opposed to a long list of projects
that might be done using that $5 billion to take care of the needs of the LDS
poor or to improve the lives and especially the education of millions of
desperate people in US cities, what do you suppose the members would choose?
They would likely see the Rome temple project as an act of ultimate
pridefulness on the part of the church leaders, drunk on the wealth provided
them by the members with no strings attached and no responsibility for the
value of the results, the leaders having taken to themselves the unbridled
power to do as they whimsically wished with those consecrated resources.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Only the
top church leaders would ever be able use it or even see it in person, making
its construction an act of pure self-centeredness, creating a far-away monument
to themselves. Are they planning to move the church headquarters to Rome,
leaving behind the dilapidated and old-fashioned 120-year-old Salt Lake City
temple which they may now view with disdain as not being worthy to house their
exalted selves? Do they move to Rome while the Salt Lake temple is updated? <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Their actual
thought processes are a mystery of course, but some of the elements I suggest
may in fact exist. Otherwise, why would such an expensive and extravagant
temple complex be built in such a remote and inaccessible location to serve
only 23,000 members directly? Why wouldn't they choose to build it somewhere in
Utah where so many members are located, or at least build it somewhere in the
United States, perhaps in Jackson County were Zion is to be built? (Are the
Utah members not worthy enough for the temple to be built there, even though
they paid for it?) Did someone decide that ALL the old prophecies and goals for
the church have suddenly been canceled and replaced, including where Zion is to
be built, and some version of the old Roman Empire is to be rekindled again in
the Mediterranean area, with Rome as its capital? Whatever the answer is, it is
probably equally as bizarre as anything I have imagined here. Perhaps they
would have built the new temple in the Jerusalem area to replace the old temple
of Herod if that had been politically possible. Perhaps Rome was as close as
they could arrange for at the current time.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The
worldview and philosophy of James E Talmage<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It is
difficult to know the actual thinking processes of historical figures such as
James Talmage, but one can sometimes infer their pattern of thinking by their
actions and the causes they espouse. At least we can say that Talmage did not
completely accept all the teachings of Christ, and had moved part way along the
ideological path toward Nimrod who defied God and oversaw the building of the
tower of Babel, which we might see as man's attempt to declare himself
independent of God. Talmage appears to have accepted some of the teachings of
men (who are always influenced by Satan), including some atheism and some
humanism, even though he was, at the same time, holding the office of an
apostle of Jesus Christ. It is likely that most of his cohort of church leaders
agreed with him on many issues.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Talmage
accepted atheistic organic evolution, which competes directly with the concept
that God created the world and everything on it including his human offspring.
This is atheism versus theism in its starkest form. I know of no good way to
fully reconcile the two opposite positions.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">During the
three temptations of Christ, Christ definitively rejected Satan's offers of
earthly wealth and fame. (Strangely enough, the earth and its inhabitants were
his already as long as he didn't make that direct claim during his life.)
Christ also rejected any form of paid earthly bureaucracy as part of his
central church organization. Christ's directions to his followers were to spend
nothing on temples or chapels or a paid ministry and to devote all of their
resources to caring for each other and for the poor. In contrast, Talmage was
willing to be part of a paid ministry which was working to build up an earthly
empire including a large central bureaucracy and, in order to fund these
ambitions, charge fees for priesthood ordinances which were intended to be free
in Christ's church.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It may seem
strange for anyone to teach of Christ as a part of a process of
self-aggrandizement, but millions have managed to make their fortune by
appearing to defer to and worship Christ when they are really just thinking of
themselves. We have a new category of people known as televangelists who have
turned this form of priestcraft into an art form. That is basically what the
LDS church has done, although they have managed to appear to maintain a better
sense of decorum and solemnity. I don't believe Christ would accept any of
these forms of priestcraft, but many of his self-proclaimed followers join in
gladly.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In summary,
James E Talmage seems to think that the priests of the Roman Catholic Church had
the right solution to what an earthly church should look like, and he is
willing to simply declare the LDS church as the Roman Catholic Church Version
2.0, with a few added Scriptures to make it seem like the new church is better
supported by revelation and therefore more legitimate. The truth, of course, is
that this new form of the LDS church does indeed have extra Scripture, but it
consciously ignores some of the most important principles taught in those
Scriptures. The Scriptures become more like a valuable religious relic, like
the finger bones of some long-dead apostle, then a source of knowledge for
teaching us to live the gospel correctly.<o:p></o:p></span></div>
<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-59689812953004913582020-01-07T17:32:00.002-07:002020-01-14T21:56:15.409-07:00<br />
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<span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter 11<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"> Seeking for even more
religious history:<o:p></o:p></span></b></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;">Shock and awe: another
view of restoration history<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">As Joseph Smith demonstrated with his diligent
efforts to compile what ended up as a multivolume history of the church, the
context in which new gospel information was given to us is often very important
in order for us to answer many detailed questions about what exactly was
intended, and what the exact lesson was we were supposed to learn. I think
Joseph Smith would have said that there is no such thing as too much church
history. Apparently, historical events do not always come with a complete
theoretical and theological explanation attached telling us their full significance.
<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Many of the church history issues that trouble
so many people today were apparently incompletely recorded, leaving innumerable
loose ends that can eventually confuse and torment people. (Maybe we need a
current version of the Jewish Torah, the extensive commentaries on the
Scriptures.) The ancient tribal concept of polygamy is one issue; the
requirements for "tithing" and other contributions is another; and so
on. Rather than let these issues fester until it drives a few people crazy, the
correct interpretation needs to be discovered and described, with that study and
decision-making process itself being a new segment of recorded church history. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It is certainly beneficial to have projects
such as the Joseph Smith Papers, where materials are collected which provide
more detail than might have been available before, but then the question arises
as to what can ultimately be derived from those materials and presented as new
wisdom. It is not obvious that we have an adequate analysis and interpretation
system to go along with the new printed information.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Wouldn't it be nice if Christ had resolved
every conceivable question while he was alive? Maybe he did, but we don't have
the data. I have always been intrigued by these comments in the Book of John:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">John 21:23 Then went
this 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?<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">24 This is the disciple
which testifieth of these things, and wrote these things: and we know that his
testimony is true.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">25 And there are also
many other things which Jesus did, the which, if they should be written every
one, I suppose that even <u>the world itself could not contain the books that
should be written</u>. Amen.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">But then, if we did have that comprehensive
level of information about Christ's sayings and doings, we might then have the
risk of eventually setting up an even more oppressive version of the law of
Moses. Instead of about 600 rules for controlling our daily behavior under the
original law of Moses, we might then have 6000 rules for controlling our daily
behavior. That could again impinge on our intended freedom to choose the right
based on inadequate information, as was intended to be our situation on this
side of the veil.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Valuable startup information<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">One of the most fascinating kinds of history
which I find terribly lacking and incomplete is the processes of how the church
was restored in other times. We have more information about the experiences of
Joseph Smith and the restoration that came through him, although there are
still vast amounts of information about that process that we have not captured
and do not understand. There have been any number of "dispensations"
or restorations, but it is only the largest and most important ones that we
know anything about at all. Heavenly values and thinking on numerous issues
were surely revealed in all these cases, if we could only assemble and analyze
the necessary information.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">One way of
looking at the final set of actions taken by Christ to finish all the steps of
his restoration of the gospel is that he went out of his way to make sure that
the new gospel had no connection whatsoever with the old law of Moses, which
also meant that the members of the new church had no reason to have contact
with Jerusalem, and in fact it was in their personal security interest to stay
as far away from Jerusalem as possible. The fanatical Pharisees in Jerusalem
were trying to kill them and were actually managing to jail and kill church
members, giving the members extremely good reasons to get as far away from
Jerusalem as possible. In one sense, the Pharisees were doing the church
members a favor by helping convince them that they should get as far away as
possible from Jerusalem and its old ways of thinking and behaving.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Christ
seems to have stirred up a hornets' nest on purpose, to make sure that he would
be killed and that all his followers would be driven out of Jerusalem and thus
far away from the old law of Moses culture, both of those unpleasant steps
apparently being necessary to make the gospel progress that was desirable on a
much larger front. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Joseph
Smith seems to have accomplished almost the exact same thing through his
martyrdom and the saints fleeing and being driven westward. ("We wanted to
go West because we had to.")<span style="mso-spacerun: yes;"> </span>Joseph
Smith suggested going West much earlier, but no one would go with him. They
called him a coward for not staying and fighting for their land and freedom,
even though they could not possibly win that battle, either physically or
culturally. (Perhaps human psychology requires the death of the irreplaceable
leader before members will finally act on their own as they should have in the
first place if they had been wise.) If the Saints would not follow Joseph Smith
willingly, and do the sensible thing when it would have been relatively easy
and orderly to do, then they had to be driven out, and that is what actually
happened. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It would be
fascinating to know if Christ tried to designate a gathering place, a
"Zion," somewhere far away from Jerusalem, and the Saints were not
willing to move there, possibly helping to make his death necessary to get
everyone moved. It appears to me that Christ was indeed checking out Samaria as
one of the good places for his future church members, the new Christians, to go
in the future, when the predicted persecutions had started in earnest. It seems
he was doing some preparation for them to be well received when they arrived
there. Unfortunately, I don't know of any information being available on this
speculative "Zion" point, although Christ did teach the Samaritans,
apparently before any other "Gentiles" were contacted. John 4:39-42.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">(Maybe
Samaria would be a good Zion place, since he spoke so highly of the good Samaritan,
and the Jews wanted to stay away from Samaria, a place where the people of a
slightly different religion were scorned and shunned and there was no full law
of Moses Temple. Note that for the new Christians, having no law of Moses
Temple available was a good thing, since they had no need for any such Temple
and needed to wean themselves completely from the temple and the related
society. The new church could conceivably advance quickly in Samaria, since the
populace already knew a great deal about Israelite and gospel history and
theology.)<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It is interesting
that Christ cleansed the temple his last week while complaining that the
Pharisees had made his father's house a den of thieves, but, at the same time,
Christ had no intention whatsoever that either he or any of the members of his
new church would have any need for that Jerusalem temple anymore in the future.
One of the ironies of the church today is that the church leaders have done
everything they can to bind members today to regular temple attendance when the
gospel of Christ has no requirement for any temple structure anywhere
whatsoever. It is really a return to the procedure-bound thinking and behavior
of the Old Testament law of Moses for us to become so emotionally and
practically (and financially) attached to some particular piece of architecture
and real estate, almost allowing some of these structures to have some of the
emotional and sociological functions of pagan Baroque idols and pagan temples,
worshipped for their extravagant beauty or political significance. This is
analogous to the extravagant structures built by the pope to try to win back
Protestants through architecture, not through actual effective faith. It is a
little bit challenging and even frightening how independent-minded Christ
wanted his people to be, leaving behind all the ideological and psychological
snares of rote behavior.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The members
of Christ's original church thrived and grew quickly for 300 years without any
chapels or temples, living widely scattered in completely autonomous groups
where the entirety of the gospel was available, including all the higher
priesthood ordinances. (There was at least one "Melchizedek" in each
church charity group, so to speak.)<span style="mso-spacerun: yes;">
</span>There was no such thing as a central headquarters, because there was no
need for one. (In fact, as another lesson from religious history, we can say
that having a central headquarters, and an associated paid bureaucracy like a
Sanhedrin, is itself a sign of church decay and apostasy, a sign of the return to
law of Moses thinking, where the economics of empire-building and profit
overshadow spiritual matters, which are the "weightier matters of the
law," so to speak.) <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It would
probably be a great shock to many people today to realize that the stake patriarchs
at one point were the ones who had all of the higher priesthood ordinances.
Under Joseph Smith, Brigham Young, and John Taylor, the various stakes and
their patriarchs operated autonomously wherever they were located. It was only
under Wilford Woodruff and later presidents that these priesthood ordinances,
and those who had the authority to administer them, were centralized and
controlled and monetized through the recommend system which required payment of
a full tithing to the central offices before anyone could attend the temple as
the only place to receive any of the higher ordinances. To repeat, this law of
Moses-style money extraction system was not operating for at least the first
300 years in the original church of Christ, and it was not operating for the
first 66 years of the church in our time. If tithing is really the first
principle of the gospel as it is today, considered to be the critical feature
and limiting factor in expanding the gospel, why is it not found in our
Articles of Faith which were written during Joseph Smith's lifetime?<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">There were
many seeming parallels between the saints living at the time of Christ and
those living at the time of Joseph Smith. The Saints of Joseph Smith's time
found it impossible to stay in the "promised land" of Missouri,
because of the Saints' anti-slavery views. Christ and the new church members
were against the slightly less intense version of slavery which was the law of
Moses.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The big
issue of Joseph Smith's day was whether Missouri would stay a slave state or
become a non-slave state through a statewide vote to end slavery. Since there
were already thousands of slaves on plantations in Missouri along the Missouri
River, the immigration into Missouri of thousands of anti-slavery-voting
Northerners like the Mormons was a huge threat to the property and economy of
the slaveholders in the "Little Dixie" part of Missouri. Driving out
or exterminating the quickly-assembling Mormons was the sensible thing to do
from the standpoint of the slaveholders. No one cared a whit about what we
believed, beyond the fact that we did not believe in slavery and would vote
against it. The first significant contact between the Mormons and the old
settlers was during a time of voting. The slaveholders tried to drive off the Mormons
from the voting areas, but the Mormons were tougher than the slaveholders and
won that skirmish. That made it even worse, because the Mormons made it clear
that they would not be easily intimidated, requiring the slaveholders to
escalate their attacks to rid themselves of the anti-slavery Mormon vote. We
can certainly say that the early Mormons were far more stalwart for freedom
than we are today.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Surely God
knew from the beginning 1) that the Saints could not remain in Missouri, and 2)
that they had to be driven to Utah. The Lord used the Mormons to end slavery
while also using slavery issues to get the Mormons moved to the safe space of
Utah where they were spared the ravages of the Civil War. Without that insight
into the big picture, hardly anything that happened during those times makes
any sense.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">As it
turned out, the Saints were not safe until they had passed through several
situations such as Nauvoo and Winter Quarters to get to Utah where they were
finally safe. The slavery issue was what determined where the Saints were able
to live. The mobs drove out the Saints, against their will, naturally, until
they were in the safe place which they were supposed to be in. Joseph Smith had
earlier told the members that they needed to move to the Western states to be
safe, but no one was willing to do it until their lives literally depended on
it. This seems like an almost 100% parallel of the earlier Saints having to be
driven by fears for their own lives to end up where they needed to be, somewhere
outside of Jerusalem and out of the grip of the law of Moses culture. They
might have understood where they needed to be, but almost no one was willing to
go unless there were severe threats driving them forward.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">One of the
lessons learned from all of this is that, on a long-term basis, a church can
choose between having temples and having Christian charity, but it can't have
both. (This sounds like the old "guns or butter" choice in
nation-level economics.) If you let the "camel's nose" of extravagant
semi-pagan temples under the tent, then before long it will be taking all the
extra resources and there will be essentially no resources devoted to Christian
charity. ("If a religion cannot save you temporally, it cannot save you
spiritually." – The gospel is intended to address and take care of all of
our human needs, not just our fear of death, but also our fear of suffering in
this life.) That is the way it was in Christ's time, as illustrated by the
parable of the good Samaritan, where the priests had their living from tithing
and they were not going to share with anyone, and no one else (except someone
outside of the law of Moses strictures such as the good Samaritan) felt they
had any money (or duty) left over to do it themselves.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">With this
law of Moses temple focus in control of the church, instead of the charity
focus, everyone is concerned about themselves and their "personal
purity," and, in general, striving to display symbols of their current
worthiness for exaltation, rather than focusing their concerns on the practical
welfare of everyone else.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">That is the
way it is today. All of our money, which would otherwise go to charity, goes to
the central offices where they spend it on themselves and on temples and
structures and questionable projects, while the amount of money spent on actual
charity or humanitarian aid is nearly zero. Only about one-fourth of 1% of the
total amount received by Salt Lake City appears to be devoted to such valuable
charitable things. The church could make huge positive changes to the world
through wise use of charity, but it prefers to keep all that money for its own
internal use.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In the
1890s, the issue of church debts was used as a lever and an excuse to restart
the law of Moses tithing system among the Saints, permanently redirecting their
Christian charity to the use of the centralizing paid ministry
"Judaizers" who saw the reintroduction of the law of Moses as a good
thing for themselves personally. Fortunately, at least as far as I know, they
did not try to re-institute circumcision, although I believe there has been significant
confusion on even that small point.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">A recurring
problem throughout the 2000-year history of the Christian church has been the
reappearance of "Judaizers" who thought the old law of Moses had some
features which appealed to them, usually something having to do with collecting
tithing to establish a paid ministry. This includes Roman Catholic priests
beginning to wear a miter, the hat which Aaron wore to complete his priestly
duties. The possibility of collecting unearned money using nothing but ideology
and rhetoric is almost always an irresistible temptation, it appears.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">So, what
were those church debts that were used as an excuse to reintroduce law of Moses
tithing? It seems that no one ever described them in public. If they were
nothing more than promises of salaries to church leaders, then they were not
valid. If they were left-over Perpetual Emigration Fund debts, then they were
really individual debts, but it would be nice for the church to help pay them
off to outsiders, but not to use that incident as way to set up a constant
illegitimate inflow of money to the central offices. Normal charity processes apparently
could have taken care of the PEF debts without involving the central church at
all.</span><span style="mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;"> </span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Perhaps
this was a case of standard leftist ideology and practice: No one should let a
good crisis go to waste when leftist (anti-gospel) social engineering can
occur.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Some more
observations on this "sweep of history" view of restorations: the
main reason the Saints had all the trouble they had in the United States was
because of their anti-slavery position. It was realized at the time by the
political representatives of the southern slave owners that an organized group
such as the LDS who were anti-slavery, and amounted to about 30,000 individuals,
could single-handedly determine the slave/no slave status of all the remaining
western territories, if they chose to do so. That is why there were about six
different "extermination orders" at different stages of the Saints'
progress West, not just the one in Missouri. It happened in Nauvoo and Winter Quarters and in Utah itself, twice. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The
preferred solution was simply to kill or scatter the Saints so that they were
neutralized as a political influence. It was the nightmare of the southern
slave plotters to allow the Saints to get out West where they could control the
fate of Colorado, Utah, and California (a great place for plantations), and
perhaps some other places.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Although we
usually skip over this part, the southern slave strategists hoped that the
"Mormon Battalion" maneuver would be a way to separate and kill off a
large number of able Mormon men and thereby break up the whole movement and
prevent the Mormons' migration West to interfere with slavery plans there. Our
church history usually leaves out the significant point that the members of the
Mormon Battalion were pressed into service at gunpoint and were treated as a
prisoner battalion, with two other battalions sent along to be their guards. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">However,
fortunately, the evil plans of Southerners (who controlled most of the US
government) backfired, because those Saints actually made it alive to
California, and not only survived to make it to Utah, but also apparently were
instrumental in starting the gold rush which brought tens of thousands of anti-slavery
entrepreneurs to California to make sure that there could never be a successful
state vote to legitimize slavery within the state of California.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Those same
Mormon Battalion members made it back to Utah with their weapons and military
experience in plenty of time to "stand like a stone wall" against the
Army sent there, commanded by a Texas slave-holding general and manned mostly
by proslavery Missourians. The Army had been sent there to first make Utah a
slave state and then claim the associated seats in the US House of
Representatives to help get control of that federal governing body, and then to
move on to California and make it a slave state as well and claim its House
seats. The southern states already controlled the federal Presidency, the Senate,
and the Supreme Court, but not the House of Representatives, so the southern
states were just a whisker away from total control of the federal government so
that they could declare slavery legal nationwide, as was their goal, winning
that war almost without firing a shot. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">But those
machinations were stopped in their tracks by the 20,000 sturdy and determined
Mormon mountain men who by then were inhabiting Utah, and were not about to be
scattered or crushed by a hostile proslavery Army, as had happened at least
twice before. Since the army could not accomplish its task in Utah, just as it
had not been able to accomplish that exact same assignment in 1857 in Kansas,
the army was stopped. And, a short time later, with the southern strategists
having been stymied on their plan to turn the western territories into slave
states, those southern leaders made the desperate and foolish decision that the
only option they had left to spread slavery nationwide was war. That meant that
some of the southern strategists and a goodly number of their proslavery
followers were wiped out and their slave-based civilization almost completely
destroyed. The Mormons had already done more than their share of fighting in
the pre-Civil War conflicts, and were able to sit out most of the big war
itself.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The Mormons
were central to all of these activities of freeing the slaves. I'm sure the
leftist propagandists today, Mormons or not, who claim that Brigham Young was a
racist, have not even a tiny speck of information about what was going on in
those pre-Civil War times, and how the ideological strength and determination
of the Mormons brought down the entire proslavery movement in United States. I
would call that a pretty good accomplishment. In truth, the Mormons were among the
first warriors in the Civil War, and, because of their steadfastness, they were
the linchpin force which brought down the whole history of national disgrace
over the question of slavery. Even if today the Mormons themselves have
forgotten and become confused about what happened concerning slavery, that does
not lessen the great things that were accomplished by earlier Mormons.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Being a
powerful pro-freedom force is what the gospel is all about. After the time of
Christ, even with all the problems it developed, the Christian church was the
basis for Western civilization with its emphasis on freedom and individual
rights, found nowhere else in the world. Unfortunately, today the LDS church
headquarters cares nothing about actively defending freedom, and so has
intentionally and willfully "included itself out" of the long
tradition of Christian-supported freedom.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The Saints
at the time of Christ were surely a powerful force for freedom, although we
don't seem to know very much about what they accomplished, except for the fact
that they threw off the chains of the old law of Moses. Similar logic to the
law of Moses has been used over and over again to impose slavery on peoples
based on a twisted form of religion. So, getting rid of the law of Moses was
itself a major step forward. That also meant that some of the associated
structures such as the kingdoms of David and Solomon which were based on
similar religious principles, such as "the divine right of Kings,"
etc., were denigrated.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">(As a
footnote observation, many people would say that the law of Moses concept of
society reached its zenith under King David, but we might notice that the tax
rate under King David has been estimated to be about 50%, demonstrating how far
the Israelites were from freedom. It is interesting to read how persecuted the
Nephites often felt in the Book of Mormon when they were being taxed at only a
20% rate. Mosiah 11:3. (King Noah). We can say that Christ was anti-tax of
almost any kind, since taxation is a measure of the practical level of bondage
and lack of freedom, and a limit on charity. Demanding that members pay tithing
puts the church halfway to persecuting its own members without even considering
any secular taxes.)<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The early Saints probably had something to do
with ending the Roman empire and allowing greater freedom, but I have not as
yet accumulated specific information on that particular point.<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">The opening blast<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Another
fascinating aspect of restorations are that some of them involve a few
miracles, including the violence of natural forces. We hear of Enoch being able
to move mountains and rivers to defend his gospel sanctuary city of Zion. In
the New World, at the death of Christ, we hear of earthquakes and volcanoes
that changed the face of the land and destroyed the cities of the wicked. This
presumably made it very easy for the true Christians to live freely without
threats from their now-missing enemies and to expand without restraints for a
time.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Concerning
the Saints moving west to safety, there are tales of the mighty Mississippi
River freezing over so that the Saints could make a quick escape from their
enemies and not be trapped and possibly killed. When Johnson's Army was working
so hard to pick a fight with the Mormons in Utah, so they could claim they had
been attacked, and start a shooting war, there was an unusual snowstorm which
kept that Army isolated and inactive so that literally their
"hotheads" were cooled off. When Zion's Camp returned to Missouri to
attempt to reclaim the Saints' property, it might have been destroyed by
superior forces, except for a furious wind and rain and thunderstorm and flood
which thoroughly convinced many of the would-be mobbers that the heavens were
on the side of the Mormons.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It has
occurred to me more than once that Christ could easily have made Jerusalem as
much of a smoking crater as any of the destroyed cities in the New World, but
obviously he had other plans for that place and those people. The new church
members were mixed in with the old autocrats and it would have made no sense to
destroy everything on a wholesale basis. It was not yet like the unmitigated
sin and tyranny that led to a Noah situation where the entire world had to
start over.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We might
recall that Sodom and Gomorrah were wiped out completely, but only after the
last few believers had escaped. Perhaps there is a connection here with
Jerusalem, which was totally destroyed about 30 years after the death of
Christ. That is quite a long time to delay such wrath, but, surely by that
time, there were indeed no Christians left in Jerusalem.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Nonetheless,
I believe there was some indication through clouds and earthquakes that the
heavens disapproved of the actions of the local Jews. We might remember that
Jerusalem was eventually completely obliterated, nearly as completely as some
of the cities in the New World. There was a time delay of about 30 years
between crime and punishment, but it still suffered a similar fate in 70 AD. [<span style="background: yellow; mso-highlight: yellow;">cite article on Jewish
persecution of saints in the known world]</span> Surely there is historical
information available on the connection between the rejection of the Savior and
the destruction of Jerusalem, but I don't personally know what it is yet. We
know that Jesus predicted the destruction of Jerusalem, but, again, we don't
know the doctrinal or sociological reason for his making that prophecy. The
people around him could probably see the connection, but we cannot.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The effect of the destruction of Jerusalem
could have been something as simple as a way to signify the total end of the
law of Moses and the destruction of the hopelessly corrupt Jewish state which
had been <span style="background: yellow; mso-highlight: yellow;">continually
harassing the saints</span>, causing a Jewish diaspora which was in effect for
2000 years, and only now is experiencing a revival of a new version of Jewish
culture. Unfortunately, today, we seem to have confused ourselves about
Christ's intentions about the law of Moses. We somehow imagine that bringing
back the law of Moses and quoting scriptures from the Old Testament in support
of the law of Moses tithing system is a way to make us more holy today. But I
believe that this is having the exact opposite effect.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I believe
we can say with certainty that for the members of the church at the time, they
were very happy to be long gone from Jerusalem when the Roman soldiers showed up
to destroy it in 70 AD, and presumably they understood the symbolic
significance of an unequivocal end to the law of Moses and the Temple
associated with it, with the whole society and all the related structures
ground to powder. If they still had tendencies to listen to the Judaizers and
keep going back to the law of Moses rules of tithing, circumcision, sacrifice,
etc., that should have put all of those questions to rest.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">When John the Revelator wrote his epistle known
as the Book of Revelation to the seven churches in Asia in about 90 A.D., we
can be fairly sure that all of the old errors and "traditions of the fathers"
had been pretty well stamped out among the widely scattered Christians. Perhaps
that was the high point of the early church having everything understood and
figured out and applied in practice, especially including the vigorous
application of individual charity and the complete lack of a
religious/spiritual need for chapels and, especially, temples. They were
"free at last" of the taxes and chains of the law of Moses, although
they were not completely free of Roman influence.<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Generations of priestcraft<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">When we
read about the characters of Nehor and Korihor in the Book of Mormon, where
Nehor was willing to kill to defend priestcraft, we might want to tie them in
more closely with other aspects of similar religious history. We learn about
Abraham almost being sacrificed in some pagan temple. We read of the priests of
Pharaoh who were presumably behind the killing of the Israelite babies, plus
later bringing on the many deadly plagues on Egypt because of their
stubbornness . We continually read about the "fires of Moloch" where
pagan Israelites and others discarded/sacrificed unwanted babies. We read about
Christians in Rome rescuing discarded babies from the refuse piles.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Perhaps it
would be useful to compare the corrupt priestcraft operatives of the time of
Christ, the Pharisees and all their allies, with this very undistinguished
group of actively evil people appearing throughout history. That comparison
should be useful, because it should help emphasize how thoroughly and
completely Christ wished to grind out of existence every last vestige of the
law of Moses. Today we have readopted large portions of the law of Moses,
including the rigid application of tithing, the re-emphasized importance of
constant on-site temple worship, and expensive temple contributions, and we
have a new Levite class that is supported by the tithing of the masses – all
the essential accoutrements of the law of Moses, including the Sanhedrin, a
central bureaucracy for governing that religion. Strangely enough, our
Sanhedrin is probably 10 times or 100 times larger than was the original
Sanhedrin, although perhaps we have just replaced the decentralized Levites
with a more centralized version of that parasitic tribe. None of that has any
place in the gospel Christ introduced. It only had a place in the old thinking
of the law of Moses. The more we are drawn to it, the more we are drawn away
from what Christ intended us to learn from New Testament concepts.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Just as the
priests of Pharaoh killed the babies of the Israelites, Herod later killed the
children of the people of Bethlehem, grisly murders for the sake of retaining
political power. It is hard to imagine a more evil heart than that. But these
are samples of powerful feelings and actions of evil which priestcraft creates
and supports. The mass slaughter of infants in the womb, and infanticide after
birth, supported today by pagan forces, is much the same.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Perhaps we specifically avoid today the
studying of these aspects of priestcraft at the time of Christ simply because
it would then be easy to see the parallels between what was done then and what
is being done today, bringing all those old issues up on a recurring basis.<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Priestcraft
and Samaria<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I was browsing through a book entitled <i>The
Parables Of Jesus: Revealing The Plan Of Salvation*</i> and something caught my
eye which related to the danger of priestcraft to a society. It appeared to me
to be a possible old world application of the Alma 1 assertion that priestcraft
will mean the end of a society:<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Alma 1:12 "... And
were priestcraft to be enforced among this people it would prove their entire
destruction."<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Here is the story:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Leaving Judea, where He had spoken with
Nicodemus by night, Jesus and His disciples returned to Galilee by way of the
high-country road through Samaria. Near the village that John called Sychar was
the place given by the patriarch Jacob to His beloved son Joseph. Joseph's tomb
was nearby, as was Jacob's well. Cut into the solid rock (possibly 100 to 170
feet deep), this is one of the best attested sites mentioned in the New
Testament.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>This
spot is located east of the mountain valley pass that runs east and west
between Mount Gerizim (on the south) and its twin, Mount Ebal (on the north).
These two mountains were especially holy to the Samaritans.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>There
was no love lost between the Jews and the Samaritans. In 111-110 B.C.E., the
Jews under John Hyrcanus (the Jewish high priest and son of Simon Maccabaeus)
had destroyed the Samaritan temple on Mount Gerizim and had reduced the nearby
ancient city of Shechem to a mere village as part of his expansive conquests in
the regions around Jerusalem. At the time of Jesus, that village was called
Sychar, and the people living there were still reminded of those losses by the
remaining ruins. Even though all that was left of the temple on Mount Gerizim
was rubble, the Samaritans continued to worship and sacrifice at that spot, a
place that was rich in tradition for all the tribes of Israel. The Samaritans
followed their version of the law of Moses as found in the first five books of
their Bible.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Perhaps we could say that the high priest at
Jerusalem had enforced his priestcraft with the sword. Perhaps there was a link
between this unpleasant event and the destruction of Jerusalem in 70 A.D.,
resulting in the end of the Jewish society.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">* John W. And Jeannie S. Welch, <i>The Parables Of Jesus:
Revealing The Plan Of</i> Salvation (American Fork, Utah: Covenant Communications,
Inc., 2019)<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Some more historical background for the story:<o:p></o:p></span></div>
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<b><span style="border: none 1.0pt; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">Samaritans</span></b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><o:p></o:p></span></div>
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<span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">The title is used to describe the people who inhabited Samaria
after the captivity of the northern kingdom of Israel. They were the
descendants of (1) foreign colonists placed there by kings of Assyria and
Babylonia (</span><a href="https://www.churchofjesuschrist.org/study/scriptures/ot/2-kgs/17.24?lang=eng#23"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">2 Kgs. 17:24</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">; </span><a href="https://www.churchofjesuschrist.org/study/scriptures/ot/ezra/4.2,10?lang=eng#1"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">Ezra 4:2, 10</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">); (2) Israelites who escaped at the time of the captivity. The
population was therefore partly Israelite and partly gentile. Their religion
was also of a mixed character (see </span><a href="https://www.churchofjesuschrist.org/study/scriptures/ot/2-kgs/17.24-41?lang=eng#23"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">2 Kgs. 17:24–41</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">), though they claimed, as worshippers of
Jehovah, to have a share in the rebuilding of the temple at Jerusalem (</span><a href="https://www.churchofjesuschrist.org/study/scriptures/ot/ezra/4.1-3?lang=eng#0"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">Ezra 4:1–3</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">). This claim not being allowed, they became, as the books of
Ezra and Nehemiah show, bitter opponents of the Jews, and started a rival
temple of their own on Mount Gerizim. When Nehemiah ejected from Jerusalem a
grandson of the high priest Eliashib on account of his marriage with a heathen
woman (</span><a href="https://www.churchofjesuschrist.org/study/scriptures/ot/neh/13.28?lang=eng#27"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">Neh. 13:28</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">), he took refuge with the Samaritans, taking with him a copy of
the Pentateuch, and according to Josephus became high priest at Gerizim. There
are several references in the New Testament to the antagonism between the Jews
and Samaritans (see </span><a href="https://www.churchofjesuschrist.org/study/scriptures/nt/matt/10.5?lang=eng#4"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">Matt. 10:5</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">; </span><a href="https://www.churchofjesuschrist.org/study/scriptures/nt/luke/9.52-53?lang=eng#51"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">Luke 9:52–53</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">; </span><a href="https://www.churchofjesuschrist.org/study/scriptures/nt/luke/10.33?lang=eng#32"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">10:33</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">; </span><a href="https://www.churchofjesuschrist.org/study/scriptures/nt/luke/17.16?lang=eng#15"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">17:16</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">; </span><a href="https://www.churchofjesuschrist.org/study/scriptures/nt/john/4.9,39?lang=eng#8"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">John 4:9, 39</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">; </span><a href="https://www.churchofjesuschrist.org/study/scriptures/nt/john/8.48?lang=eng#47"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">8:48</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">); but the people of Samaria were included among those to whom
the Apostles were directed to preach the gospel (</span><a href="https://www.churchofjesuschrist.org/study/scriptures/nt/acts/1.8?lang=eng#7"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">Acts 1:8</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">), and a very successful work was done there by Philip (</span><a href="https://www.churchofjesuschrist.org/study/scriptures/nt/acts/8.4-25?lang=eng#3"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">Acts 8:4–25</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">).<o:p></o:p></span></div>
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<b><span style="border: none 1.0pt; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">Temple
on Mount Gerizim</span></b><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><o:p></o:p></span></div>
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<span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">Josephus gives the following account of the erection of this
temple: Manasseh, brother of Jaddua the high priest, was threatened by the Jews
with deprivation of his priestly office because of a marriage he had contracted
with a foreign woman. His father-in-law, Sanballat, obtained permission from
Alexander the Great, then besieging Tyre, to build a temple on Mount Gerizim.
Manasseh was its first high priest<u>. It became the refuge of all Jews who had
violated the precepts of the Mosaic law.</u> With this account must be compared
</span><a href="https://www.churchofjesuschrist.org/study/scriptures/ot/neh/13.28?lang=eng#27"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">Neh. 13:28</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;">, which from the names and circumstances probably relates to the
same event. Josephus places the event 90 years later than the Bible. The
establishment of the counterfeit worship on Gerizim embittered and perpetuated
the schism between the Jews and the Samaritans. The Samaritans altered their
copies of the Pentateuch by substituting Gerizim for Ebal in </span><a href="https://www.churchofjesuschrist.org/study/scriptures/ot/deut/27.4?lang=eng#3"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">Deut. 27:4</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;"> and by making an interpolation in </span><a href="https://www.churchofjesuschrist.org/study/scriptures/ot/ex/20?lang=eng"><span style="border: none 1.0pt; color: #177c9c; font-family: "arial" , sans-serif; font-size: 9.0pt; padding: 0in;">Ex. 20</span></a><span style="color: #212225; font-family: "arial" , sans-serif; font-size: 9.0pt;"> and so claimed divine authority for the site of their temple.
Antiochus Epiphanes, at the request of the Samaritans, consecrated it to
Jupiter, the defender of strangers. John Hyrcanus destroyed it (109 <span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0in; padding: 0in;">B.C.</span>). Though the Emperor Zeno (<span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0in; padding: 0in;">A.D.</span> 474–491)
ejected the Samaritans from Gerizim, it has continued to be the chief sacred
place of the Samaritan community. There the Paschal Lamb has been almost
continuously offered by them up to the present day.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 12.0pt;">Shock and Awe<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We might
imagine that the only restoration that was attended by massive displays of
shock and awe was the one in the New World after Christ's resurrection, where
the entire landscape was changed, cities were totally destroyed, being pushed
up or buried, and the sun was unable to shine for three days. But that was not
the only spectacular preparation for introducing the gospel. Apparently, these unusual
events are actually common at times of restoration, if we know what to look
for. The Book of Acts contains many amazing things:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Acts 1<o:p></o:p></span></div>
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<i><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Jesus ministers for forty days after His
resurrection...<o:p></o:p></span></i></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">1 The former treatise have I made, O
Theophilus, of all that Jesus began both to do and teach,<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">2 Until the day in which he was taken up, after
that he through the Holy Ghost had given commandments unto the apostles whom he
had chosen:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">3 To whom also he shewed himself alive after
his passion by many infallible proofs, being seen of them forty days, and
speaking of the things pertaining to the kingdom of God:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">4 And, being assembled together with them,
commanded them that they should not depart from Jerusalem, but wait for the
promise of the Father, which, saith he, ye have heard of me.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">5 For John truly baptized with water; but ye
shall be baptized with the Holy Ghost not many days hence.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The Acts 1
headnotes tell us that "Jesus ministers for 40 days after his
resurrection." Although the Book of Acts only mentions Christ appearing to
his apostles, unless all those meetings were held in secret rooms, and no one
ever spoke to others about it, it seems very possible that Christ was seen in
person by thousands of people, which would naturally include spies for the
Pharisees. If the Pharisees weren't sure who they had just killed, and whether
that had been a good idea or not, they would now be perfectly sure, since there
could be no confusion about what happened. That sounds like some serious shock
and awe all by itself. For a short time there was some consternation about the
empty tomb, guarded by soldiers, but we never hear about later reactions by the
Pharisees, but there must surely have been some reactions, as in the case of
Gamaliel.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In verse
four, Christ tells his apostles that they should not immediately "depart
from Jerusalem, but wait for the promise of the father..." Perhaps we can
assume that the apostles told a few thousand people what Christ had said about
not leaving Jerusalem, making sure that there would be a large crowd gathered
on the Day of Pentecost to be "baptized with the Holy Ghost,"
something rather exciting to look forward to.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Some
details on the Day of Pentecost:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">"Pentecost” is actually the Greek name for
a festival known in the Old Testament as the Feast of Weeks... The Greek word
[Pentecost] means 'fifty' and refers to the fifty days that have elapsed since
the wave offering of Passover."</span><span style="font-size: 9.0pt;"> </span><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">https://www.gotquestions.org/day-Pentecost.html<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Apparently,
the Saints were very anxious to leave Jerusalem, for good reason, because of
Jewish reactions, and were only held back by the instructions of the Savior so
that they could receive the Holy Ghost before they left and became scattered
far and wide. It's not clear to me whether any of them had received the Holy
Ghost before, along with baptism, or if that particular ordinance was delayed
until after the death of Christ, which seems to be the most likely situation.
Perhaps it was done in that sequence for the very purpose of having a
spectacular event with many in attendance. We can probably assume that a large,
presumably open-air event of this magnitude would be well known to the
Pharisees.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Acts 2
tells us the Pentecost story. This great event with "a sound from heaven
as of a rushing mighty wind" and "cloven tongues like as of
fire," with every attendee hearing the words in his own language, being
spoken by Galileans, was presumably attended by many more than 3000 people,
since about 3000 souls were baptized and added to the church that day. These
men were from every nation and could be ambassadors and missionaries to the
known world and carry the gospel quickly as they returned to their homes after
this great meeting. It would be interesting to know if all these people came
for Passover and were able to stay the 50 days until the Feast of Weeks, or
whether they might have arrived separately for this Feast of Weeks.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The events
of the Day of Pentecost may be the most outwardly spectacular occasion at the
time of the restoration of the gospel, but there were certainly many others
only slightly less notable.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Events
at the death of Christ<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Matthew
27:50-54 deals with a time period about seven weeks before Pentecost. It contains
a great deal of information about events surrounding Christ's death and the
independent startup of the church without his constant physical presence and
leadership, and is a good place to start this particular narrative.</span> <span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Matthew 27:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">50 Jesus, when he had
cried again with a loud voice, yielded up the ghost.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">51 And, behold, the veil
of the temple was rent in twain from the top to the bottom; and the earth did
quake, and the rocks rent;<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">52 And the graves were
opened; and many bodies of the saints which slept arose,<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">53 And came out of the
graves after his resurrection, and went into the holy city, and appeared unto
many.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">54 Now when the
centurion, and they that were with him, watching Jesus, saw the earthquake, and
those things that were done, they feared greatly, saying, Truly this was the
Son of God.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In
evaluating the statement "the veil of the temple was rent in twain from
the top to the bottom" perhaps we can say that that rent which opened the
holy of holies to the impure outside world so that anyone could see it, not
just the supposedly highly purified Temple priests, and possibly signaled that
all the holiness was gone from the Temple, to the extent that there had been
any holiness there recently. It certainly signaled that Christ was done with
that structure (and any other structure like it) for a very long time.<span style="mso-spacerun: yes;"> </span>We might additionally wonder if the centurion
saw any resurrected beings, as is hinted at here.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We might
note that this Temple was first built in the days of Solomon, sometime during
his reign from 970 to 931 BC. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">This [temple] was destroyed in 587 BC and
rebuilt by Zerubbabal about 70 years later. The restored structure was
partially burned in 37 BC and was partially rebuilt by Herod the Great,
although the rebuilding continued until A.D. 64. It was destroyed by the Romans
in A.D. 70.<span style="mso-spacerun: yes;"> </span>(Bible Dictionary
"Temple")<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Unfortunately,
the Bible dictionary article about the Temple is inaccurate on several related
points. That article does reflect current 21st century church teachings and
practice, but it does not reflect the practice of the Christians for the 300
years after the death of Christ, which seems like it ought to be controlling on
how to do things correctly. Those people had no temples and did not require
any. They had all the necessary priesthood powers available at the local level
without charge, as did the Saints in the time of Joseph Smith, up until the
presidency of Wilford Woodruff. The article claims that "In cases of
extreme poverty or emergency, these ordinances may sometimes be done on a
mountaintop," but that is not correct. We know that work for the dead was
done on a regular basis outside of any temples after the atonement of Christ
initiated that process. 1 Cor. 15:29. This latter-day drive to return to the
law of Moses policies concerning temples is apparently part of the more general
drive to return the entire church to a law Moses operating basis, which is so
beneficial to a paid ministry, especially including the rigorous central
collection of tithing.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">At the
moment of Christ's death "the earth did quake, and the rocks rent."
(There was a lot of "renting" of veils and rocks going on in the
Jerusalem area.) This sounds an awful lot like the volcanic activity that went
on at about the same time in the New World, although the New World activity was
much more severe. This physical activity was surely noted by the centurion in
charge of Christ's crucifixion:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">54 Now when the centurion, and they that were
with him, watching Jesus, saw the earthquake, and those things that were done,
they feared greatly, saying, Truly this was the Son of God.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In a more
modern vernacular, those soldiers might have said "It looks like we dodged
a bullet. We could have been blown apart or boiled in lava by the tiniest
twitch of Christ's little finger." Indeed, I have wondered about how easy
it would have been to convert the Jerusalem area into a very large smoking
crater just as happened in the New World, and Christ had some reason to do
that, although he, as always, used wisdom and foresight and kept everything
within appropriate bounds.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Continuing
with the Bible Dictionary article on temples:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">"From Adam to the time of Jesus,
ordinances were performed in temples for the living only. After Jesus opened
the way for the gospel to be preached in the world of spirits, ceremonial work
for the dead, as well as for the living, has been done in temples on the earth
by faithful members of the Church. Building and properly using a temple is one
of the marks of the true church in any dispensation, and is especially so in
the present day."<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Again, we
know that work for the dead was carried on after the death of Christ, and there
were no temples available and none were required. Even the statement concerning
Adam is not completely accurate. Living ordinances were clearly done on a
regular basis without any temples at nearly every period of time, except perhaps
during the time when the law of Moses was in effect. We might ask "Did
Adam have to first build a magnificent "Temple of Solomon" before any
of his many children and grandchildren could be married?" I believe the
answer is no.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Resurrected
saints<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">If the earthquakes
were not enough to get everyone's attention, one might guess that a New
Testament "Christian zombie apocalypse" surely got the attention of
every living soul, especially including the Pharisees, who probably had spies
everywhere to make sure that they did not miss anything of importance.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">52 And the graves were opened; and many bodies
of the saints which slept arose,<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">53 And came out of the graves after his
resurrection, and went into the holy city, and appeared unto many.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I remember
hearing that there were those who were resurrected at the time when Christ was
resurrected, but I had not mentally registered the fact that these people
"went into the holy city, and appeared unto many." The raising of
Lazarus from the dead was a very recent event, which probably caused quite a
stir in the Jerusalem area, especially among the Pharisees. So then we should
try to imagine what perhaps 1000 Lazarus resurrections, all at once, as widely
publicized as possible, with everyone in Jerusalem seeing those people walking
around and talking to people, would do to the mental state of the Pharisees and
everyone else in Jerusalem. We should not be too surprised to learn from
history that some of the Pharisees had a mental breakdown about this time and
were reduced to quivering and drooling in a fetal position. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We might
recall that one of the Pharisees, Gamaliel, had suggested taking a low-key
position and letting these things play out. He may have been wise and
contemplative in his suggestion of conservative behavior, but he might also
have been frightened out of his wits, and was suggesting that things might go
very badly for the Pharisees if they aggressively intervened.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I am
assuming that Gamaliel gave his advice after the death and resurrection of
Christ, but it may not be clear whether he gave his advice before or after the
deaths of Ananias and Sapphira. In the Book of Acts chapter 5, the story of the
Gamaliel comes after the story of Ananias and Sapphira.<span style="mso-spacerun: yes;"> </span>Surely, after the deaths of Ananias and
Sapphira, his worst fears would have been verified that if the Pharisees tried
to intervene in any way to deflect or compromise or infiltrate this huge new
religious movement, they might all end up dead through a similar process. The
Savior had made it extremely clear throughout his life, and especially during
the last week of his life, and also the weeks thereafter, that he was the Lord
of life and death, and, in fact, the priests of the law of Moses were only
allowed to live by his good graces, and perhaps they understood that rather
personally. (Other prophets had killed all opposing priests on similar
occasions. Elijah in 1 Kings 18:40)<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We might
mention the very public curse on the barren fig tree as Christ entered
Jerusalem where that tree immediately died. Matt 21:19. It was just another one
of hundreds of indicators of the vast powers that were at play here.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Priests
joined the church<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It
must have been very disconcerting to the law of Moses paid ministry that many
of their own, probably including such men as Nicodemus, joined this new church
and left their previous station in society and ministry.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Acts 6:7 And the word
of God increased; and the number of the disciples multiplied in Jerusalem
greatly; and <u>a great company of the priests were obedient to the faith.</u><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Presumably
those priests who joined would have included Zacharias, father of John the Baptist,
assuming he lived long enough. It is likely that he learned the gospel from his
own son, and presumably was baptized, and also learned of Christ. But the Scriptures
don't seem to tell us exactly when he was murdered by the evil priests. One
might wonder on what basis was his murder justified? Was he being interrogated
by the evil priests about his son John, where those priests were probably
intent on capturing and killing John?<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Matt 23:34 ¶ Wherefore,
behold, I send unto you prophets, and wise men, and scribes: and some of them
ye shall kill and crucify; and some of them shall ye scourge in your
synagogues, and persecute them from city to city:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">35 That upon you may
come all the righteous blood shed upon the earth, from the blood of righteous
Abel unto the blood of Zacharias son of Barachias, whom ye slew between the
temple and the altar.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">36 Verily I say unto
you, All these things shall come upon this generation.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This
indicates that the Pharisees were very upset about the new religion and were
willing to kill anyone who threatened their priestcraft way of life, making
them as bad as Nehor. Besides Christ himself, we have John the Baptist, John's
father Zacharias, Stephen, etc. We might wonder if church leaders today will be
as incensed against any who challenge their self-appointed privileged
positions.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Effects
of "shock and awe"<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I think
some of this "shock and awe," even though
it was not quite on the same scale as occurred in the New World, would still be
quite enough to warn everyone who mattered that they should proceed very
carefully, because their very lives were on the line. (We might recall that all
the firstborn Egyptians were singled out for death in the last plague.</span><span style="mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;">
</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Perhaps
the Pharisees recalled the same frightening story.) It is possible that it
would have an even more powerful effect on an individual psyche than seeing a
distant and highly destructive earthquake or volcanic eruption. In the New World,
if you lived through the cataclysms, that meant you were a good person. In the
old world, you could never be sure which way the personal axe of destruction
was going to fall, but most people were probably painfully aware that it could
indeed fall on them at any moment.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In this
setting of turmoil and uncertainty, it's a little bit surprising that someone
like Saul the Pharisee was still so fanatical that he continued to persecute
Christians. However, we might note that on one occasion he merely held the coats
of those who killed Stephen as opposed to directly participating. Perhaps he
was wisely testing the system to see whether they would all immediately die or
whether they would be allowed to live. Since they were allowed to live, he
probably took heart and decided to continue on the road to Damascus to
persecute some more Christians. However, the system caught up with him there
and dealt with him rather roughly, blinding and frightening him. Damascus,
Syria, was about 135 miles away from Jerusalem, and presumably operated under a
very different set of laws than existed in Jerusalem of Judea.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">There might
have been multiple messages in this event. Perhaps Saul's experience indicated
that the Savior was encouraging the Saints to leave Jerusalem and go to other
places, such as Damascus, preferably as far away from Jerusalem is possible.
And, at the same time, any attempts by the Pharisees to follow the church
members and continue the persecution would be dealt with harshly. We do read
that the Saints had gathered to some new places, and apparently were not
harassed there by the Jews, tending to demonstrate that there were
heaven-protected sanctuary cities outside of Jerusalem. This would leave the
Saints with enormous negative incentives to leave Jerusalem and with similarly positive
welcoming incentives to relocate, knowing that they could find safe spaces. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We read
that within two years, there simply were no more church members in Jerusalem,
all of them having left town. "[A]nd they were all scattered abroad throughout
the regions of Judea and Samaria, except the apostles." Acts 8:1. That
becomes important a little bit later when we talk about the very revealing case
of Ananias and Sapphira.<span style="mso-spacerun: yes;"> </span>If we
understand correctly the setting in which that story took place, then these
people in Jerusalem who were helping each other were in an unusual "use it
or lose it" situation. They were all planning to leave anyway, so if some
could sell their property so that they could use some of their wealth to get
themselves to a new town, and if they could help their friends get to a new
town, then that would be as ideal as was possible at the time. Otherwise, they
would just have to leave these things behind with no gain whatsoever. The
wisest and most sensible thing then would be to sell the property, if possible,
and use that money to get yourself and your friends out of town, because if you
waited any longer, you might not be able to sell the property and you would
simply lose it, perhaps along with your freedom or your life.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This
high-pressure gathering scenario is very much the same as happened in the time
of Joseph Smith. People were excited to hear about the gospel and anxious to
join with other Saints, but many of them simply picked up stakes from their
farms in New York or wherever, and went to Kirtland or Missouri and arrived
penniless. They left behind valuable property simply because they didn't have
the patience to wait to sell it. This became a nightmare in Kirtland and
Missouri because a very large portion of the people who arrived there had
nothing but the clothes on their back, even though they could have contributed
thousands of dollars to the cause of Zion if they had been a little more wise
in their dealings. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The strange situation that put these people in
during the time of Joseph Smith was almost exactly the same thing which
happened to the Saints right after the death of Christ. Behaving tribally and
sharing everything makes a great deal of sense in the case where if you don't
share it then everybody loses. (For example, if someone has a good hunt, they
might as well share their good fortune with everyone, because they can't eat it
all and they can't preserve it, so they might as well share it so that they can
be eligible to share in someone else's successful hunt later on.) It is not a
matter of being selfish or not being selfish. It is a matter of being practical
in an obvious way.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It makes
perfect practical sense to treat this initial restoration gathering situation
much like a wagon train operation, where you rationally pool all your resources
and get on with what needs to be done, doing as well as you can. No one in
their right mind would think that this was an ideal situation that should go on
for the rest of your life. It is simply a practical way to get through a
critical hard spot so that normal life can resume in another location. People
seem to continually make the shortsighted and foolish observation that just
because one has to "join the Army" for a year or two as a way to save
the whole group, that the ideal way to live life is to be in the army the rest
of your life. That is just nonsense, and has no relationship to practicalities
or people's feelings. Most certainly it is not something required by the gospel
beyond the need to help others survive these hard times.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">More on
volcanoes, earthquakes, and destruction<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I think it
is interesting to know that there are 30 volcanoes in Italy, some of which have
been active on and off. At the time of Christ's death, the most recent Italian eruption
of note had occurred in 104 BC. In other words, it seems likely that the
soldiers could easily imagine some very serious volcanic eruptions, the kind
which they perhaps sensed that they had just barely escaped.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It is also
interesting that in the year 79 A.D., Mount Vesuvius exploded and completely
destroyed the cities of Pompeii, Herculaneum, and others. The historical notes
concerning Pompeii mention that many people from Rome regularly ventured there
on holiday. It is interesting to speculate whether there were certain important
Roman citizens who died in that horrendous blast who might have been tempted to
increase the persecution of Christians in Rome and the Roman Empire. (I believe
the movie "Pompeii" implies that that was true.) That might have been
one way to tamp down the persecutions against the Christians. We might wonder
whether some people took that devastating blast as an indication that there was
something wrong with the way the Romans were operating their country.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">There might
be an interesting connection here between the destruction of Jerusalem in 70
A.D., perhaps brought on by very unwise behavior by the Jews. That 70 A.D.
event basically ended the kingdom of the Jews and their ability to have a major
organized political influence anywhere in the world for the next 2000 years.
Likely that had something to do with protecting the Saints from any long-term <span style="background: yellow; mso-highlight: yellow;">Jewish persecution. [see
article]</span><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">To have an
event on the scale of the Mount Vesuvius explosion just a few years later in 79
A.D., where possibly a large number of important Romans were wiped out, seems
to offer the historical possibility that the Romans were being repaid for their
fanatical attack on Jerusalem, even though it would have a good effect for many
Christians, and that the loss of those Romans in Pompeii would also help to
protect Christians from even more aggressive Roman persecution. It would be
interesting if someone could review any detailed historical records of these
times to see if any of my speculations contain any truth.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Various articles
indicate the level of continuing Jewish persecution of the new Christians. Here
is one: <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Main article: <span style="background: yellow; mso-highlight: yellow;">Persecution of Christians in the
New Testament</span><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Early Christianity began
as a sect among Second Temple Jews, and according to the New Testament account,
Pharisees, including Paul of Tarsus prior to his conversion to Christianity,
persecuted early Christians. The early Christians preached the second coming of
a Messiah which did not conform to their religious teachings. However, feeling
that their beliefs were supported by Jewish scripture, Christians had been
hopeful that their countrymen would accept their faith. Despite individual
conversions, the vast majority of Judean Jews did not become Christians.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Claudia Setzer asserts
that, "Jews did not see Christians as clearly separate from their own
community until at least the middle of the second century." Thus, acts of
Jewish persecution of Christians fall within the boundaries of <u>synagogue
discipline</u> and were so perceived by Jews acting and thinking as the
established community. The Christians, on the other hand, saw themselves as
persecuted rather than "disciplined."<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">https://en.wikipedia.org/wiki/Persecution_of_Christians<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It would be interesting to know if by
considering persecution of Christians an internal matter, "synagogue
discipline," that allowed the Jews to kill Christians where they would not
be authorized to do so under Roman law. Why were the Jews allowed to kill
Stephen but not Christ? Was it merely because they stoned him instead of crucifying
him?<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We do know that the Jerusalem church lasted
much longer than the church in the New World, which was completely wiped out
after 300 years, where the old world church was still doing reasonably well
after 300 years, and continued on to basically create Western civilization
where individual freedom was considered extremely valuable and necessary to
human life.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The size
of the early church<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Is there
any way to guess at the size of the church perhaps within a year of the death
of the Savior? If we tally up the impressions Christ and his apostles made on
many men, and, through them, their families, the numbers add up very quickly.
We can probably assume that there were many events that were not recorded in
the scriptures, so that would lead us to further multiply the available
numbers. Here are a few examples:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Acts 4:1 And as they spake unto the people, the
priests, and the captain of the temple, and the Sadducees, came upon them,<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">2 Being grieved that they taught the people,
and preached through Jesus the resurrection from the dead.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">3 And they laid hands on them, and put them in
hold unto the next day: for it was now eventide.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">4 Howbeit many of them which heard the word
believed; and the <u>number of the men was about five thousand.<o:p></o:p></u></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Here the
apostles boldly used an area near the Temple, it appears, and added 5000 men.
If they were all heads of families of five people, that would be 25,000 in one
instance.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Matt. 14:19 And he commanded the multitude to
sit down on the grass, and took the five loaves, and the two fishes, and
looking up to heaven, he blessed, and brake, and gave the loaves to his
disciples, and the disciples to the multitude.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">20 And they did all eat, and were filled: and
they took up of the fragments that remained twelve baskets full.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">21 And they that had eaten were about <u>five
thousand men</u>, beside women and children.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">So
another 5,000 men, or 25,000 people were added in all.<o:p></o:p></span></div>
<span style="mso-bookmark: _Hlk27552147;"></span>
<br />
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Matt. 15:29 And Jesus departed from thence, and
came nigh unto the sea of Galilee; and went up into a mountain, and sat down
there.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">30 And great multitudes came unto him, having
with them those that were lame, blind, dumb, maimed, and many others, and cast
them down at Jesus’ feet; and he healed them:<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">31 Insomuch that the multitude wondered, when
they saw the dumb to speak, the maimed to be whole, the lame to walk, and the
blind to see: and they glorified the God of Israel.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">32 ¶ Then Jesus called his disciples unto him,
and said, I have compassion on the multitude, because they continue with me now
three days, and have nothing to eat: and I will not send them away fasting,
lest they faint in the way.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">33 And his disciples say unto him, Whence
should we have so much bread in the wilderness, as to fill so great a
multitude?<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">34 And Jesus saith unto them, How many loaves
have ye? And they said, Seven, and a few little fishes.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">35 And he commanded the multitude to sit down
on the ground.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">36 And he took the seven loaves and the fishes,
and gave thanks, and brake them, and gave to his disciples, and the disciples
to the multitude.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">37 And they did all eat, and were filled: and
they took up of the broken meat that was left seven baskets full.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">38 And they that did eat were <u>four thousand
men</u>, beside women and children.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This time another
4,000 men, or 20,000 people were added in all.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We don't
often talk about where the multitudes appeared from to celebrate Christ's
triumphal entry into Jerusalem, but surely there were thousands of them if they
could pave a long path for the king with their garments. It seems reasonable to
assume that many of them were church members at that point.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Matt. 21:8 And a very great multitude spread
their garments in the way; others cut down branches from the trees, and strawed
them in the way.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">9 And the multitudes that went before, and that
followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh
in the name of the Lord; Hosanna in the highest.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">10 And when he was come into Jerusalem, all the
city was moved, saying, Who is this?<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">11 And the multitude said, This is Jesus the
prophet of Nazareth of Galilee.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">12 And Jesus went into the temple of God, and
cast out all them that sold and bought in the temple, and overthrew the tables
of the moneychangers, and the seats of them that sold doves,<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">13 And said unto them, It is written, My house
shall be called the house of prayer; but ye have made it a den of thieves.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">14 <u>And the blind and the lame came to him in
the temple; and he healed them.</u><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">15 And when the chief priests and scribes saw
the wonderful things that he did, and the children crying in the temple, and
saying, Hosanna to the Son of David; they were sore displeased,<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Christ was
certainly doing all he could to stir up a hornet's nest by cleansing the temple
and then healing the blind and lame in the Temple and then hearing his
followers shout Hosanna in the Temple. We don't have an estimate of crowd size
for this event, but based on the crowd sizes he typically drew together and
healed and converted, that might amount to another 5,000 men or 25,000 total
family members.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Here we
might take note of another interesting provocation on the part of Christ:
Basically, on the first day that he announced his role as the Messiah, by
speaking at the synagogue in Nazareth, he also infuriated most of the listeners
so that they tried to kill him, and apparently, he never returned there again.
Luke 4:16-30.<span style="mso-spacerun: yes;"> </span>He obviously often stirred
up very strong feelings among his observers. It is too bad in this case that
his neighbors who knew him well could not perceive the good he had come to do.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The Day of
Pentecost events added 3,000 men or 15,000 in all:<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Acts 2:41 Then they that gladly received his
[Peter's] word were baptized: and the same day there were added unto them <u>about
three thousand souls</u>.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">42 And they continued steadfastly in the
apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">43 And fear came upon every soul: and many
wonders and signs were done by the apostles.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">44 And all that believed were together, and had
all things common;<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">45 And sold their possessions and goods, and
parted them to all men, as every man had need. [Recall that the Christians were
quickly leaving Jerusalem to escape persecution.]<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">46 And they, continuing daily with one accord
in the temple, and breaking bread from house to house, did eat their meat with
gladness and singleness of heart,<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">47 Praising God, and having favour with all the
people. And the Lord added to the church daily such as should be saved.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">So, we have
estimated so far 25,000+25,000+20,000+25,000+15,000 = 110,000 and we have only
described a few day's work for the Savior and his apostles. Based on this small
sample of data about early church growth, I am going to guess that there were
at least 200,000 church members within a few months of Christ's death, and at
least 400,000 church members within a year of his death.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We need to
say something about the members' economic arrangements:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Acts 2:44 And all that believed were together,
and had all things common;<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">45 And sold their possessions and goods, and
parted them to all men, as every man had need</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We should recall
that the Christians were quickly leaving Jerusalem to escape persecution. They
had only delayed their leaving because Christ himself had requested they remain
until the Day of Pentecost for a special experience. One example of their desire
to quickly leave Jerusalem seems to come from the story about how Saul became
Paul. I don't recall that any of the travels of Christ or the travels of the
apostles had taken them anywhere near Damascus, Syria where they might have
converted some local residents. (The scriptures seem to tell us that Caesarea
Philippi was the northernmost extent of Christ's journeys, still quite a
distance from Damascus, and no specific missionary work seems to have happened
at that time.) We should probably assume that a large group of church members
in Damascus was there because they had left the Jerusalem area where nearly all
conversions had taken place. We might also wonder whether Saul was headed for
Damascus, simply because his own actions, including the death of Stephen, Acts
7:54-60, had driven thousands of church members out of Jerusalem. Acts 11:19.
If there were still many thousands of church members in Jerusalem, why wouldn't
Saul be attacking them there rather than making the strenuous journey of about
135 miles from Jerusalem to Damascus where the outcome of his efforts could not
be known in advance?<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Ananias and Sapphira and Christian civilization<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I
wanted to cover some of this New Testament "shock and awe" material
in preparation for perhaps the most powerful "shock and awe" incident
recorded in the New Testament</span> <span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">concerning the story of Ananias and Sapphira.<span style="mso-spacerun: yes;"> </span>It may not actually exceed in significance
having perhaps 1000 resurrected beings wandering the streets of Jerusalem a few
days after Christ's resurrection, but it did have an enormous impact when it
happened, and its correct interpretation has an overwhelming logical impact
today, bringing some of that early "shock and awe" into our times.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It
is important to revisit this incident because the usual account and
interpretation of the story is not only wrong, but is exactly the opposite of
the content and significance of the real event, and its constant incorrect
retelling has been used for a damaging purpose in teaching the Gospel.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<br /></div>
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<i><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">What a
Christian civilization is and is not<o:p></o:p></span></i></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The story of Ananias and Sapphira has been used
millions of times as part of an argument that one's religious salvation
requires giving up large amounts of personal freedom, even though, I would
argue, personal freedom is the first principle of the gospel, without which the
gospel of Christ becomes the gospel of Satan.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In the ideal civilization, recommended and
commanded by God in many different ways, there are no more important principles
than that of maximum personal freedom concerning religion and politics. That
naturally includes the maximum freedom of individual ownership and management
of property, and that maximum freedom of property can only occur when a society
leaves the maximum amount of discretion to the individual as to how he
administers his resources through nongovernment charitable processes concerning
his family and others. Today's aggressively socialist countries throughout the
world do all in their power to extract through taxes on the people all the
necessary resources for operating a secular government, but they also go
perhaps 10 times beyond that minimum needed amount for good government and also
try to take over all legitimate charitable and welfare functions as well,
forcing a practical and secular religion of atheism on their people for the
very purpose of crushing out the competing loyalties and mechanisms of
Christianity.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It appears that the first and most powerful
argument of Satan against Christianity is the biggest of "big lies"
that the only way to be acceptable to Christ is to live perfectly the laws of
Satan which always involve maximum force and control and maximum centralization
of everything under principles which are variously known as
socialism/Marxism/communism. The presence of the slightest hint of any of that
set of principles is a sure sign that Satanism is being preached to a greater
or lesser degree. Satan wants total control of everyone in his celestial slave
state, with everyone marching in nice little rows and giving him all of their
allegiance and all of their resources. <o:p></o:p></span></div>
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<i><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Ananias and Sapphira<o:p></o:p></span></i></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Perhaps the single biggest piece of propaganda
on this topic, the greatest single story and argument in the endless preaching
of the various communalism/communism/Satanism perversions of Christianity comes
to us from a conscious distortion and lie of the blackest and most egregious
sort extracted from a single story in the New Testament.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This is the story about Ananias and Sapphira
which appears in Acts 5. Ostensibly, as it is so often told, it is a story
about how all the members of the church at that time were required, as a
condition of membership, to convert all their goods into money and give it all
to the church, making them paupers and giving themselves over to the complete
temporal control of their church leaders. Based on that Acts 5 story, today we
are told that tithing, which only requires 10% of our resources annually,
instead of the supposedly original 100%, is the literally "lesser"
law that has been given to us because we are too weak and foolish and faithless
to live the 100% consecration law. If members complain that paying 10% is too
much, they are then threatened with a reversion to the 100% level as a kind of
punishment for their rebellion. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">However, all of this propaganda about a church's
right to control its members and all their property as a condition of achieving
salvation is totally wrong, nothing but the manipulations and contrivances of
evil people who wish to control and exploit the larger mass of people who have
good intentions but are naïve and thus are easily exploited, making their
leaders even more culpable for taking advantage of their trust.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Actually, I believe what we have here is Peter,
in effect, denying that as a church leader he makes any claim on whatever
property they may have. It was their property to do with as they wished.
Although this is certainly a confusing situation, I take this all to mean that
there was something else going on here besides "having all things in
common." The fatal lie was not that Ananias and Sapphira were not turning
over the full amount of the proceeds of their sale, or that they had any duty
to do so, but that they were spending some particular amount of money to try to
ingratiate themselves into the church organization, perhaps as a way to gain
control of it and subvert it to some extent. To repeat, it's not even clear
that these two people had been baptized – most likely not. In the spirit of
"following the money," which affects all public activity, this looks
like a good place for a transcribing priest to have modified the story slightly
to make it more likely that he and others like him could collect money from
ordinary members.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Acts 5:1 But a certain
man named Ananias, with Sapphira his wife, sold a possession,<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">2 And kept back part of
the price, his wife also being privy to it, and brought a certain part, and
laid it at the apostles’ feet.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">3 But Peter said,
Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to
keep back part of the price of the land?<o:p></o:p></span></div>
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<u><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">4 Whiles it remained,
was it not thine own? and after it was sold, was it not in thine own power? why
hast thou conceived this thing in thine heart? thou hast not lied unto men, but
unto God.<o:p></o:p></span></u></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">5 And Ananias hearing
these words fell down, and gave up the ghost: and great fear came on all them
that heard these things.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">As will be explained in much more detail later
on, I think the interpretation I am giving here is accurate. As mentioned in
verse 13 and 14, the ordinary members rushed to join the church in multitudes.
That would be quite irrational if they feared that the tiniest accounting
mistake on their part could end up in their deaths. That bit of logic should
tell us that something else was indeed going on here.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Acts 5:12 And by the
hands of the apostles were many signs and wonders wrought among the people;
(and they were all with one accord in Solomon’s porch.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">13 And of the rest [<i>rulers</i>]
durst no man join himself to them: but <u>the people magnified them</u>.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">14 And believers were
the more added to the Lord, <u>multitudes</u> both of men and women.)<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It seems that the first thing that is forgotten
in religious matters is that men are meant to be as free as Adam, who had no
man who even COULD claim to rule over him. The book entitled <i>The World In
The Grip Of An Idea</i> presents in great detail the constant attacks on man's
freedom using sophistry and propaganda to convince man to accept his own
bondage as actually desirable. Everyone knows about the war in heaven, but not
everyone seems to realize that the intensity of that war has not receded in the
least, and is still raging, now merely relocated to an earthly realm where real
pain and real death can be used as further means of persuasion – forces
presumably far beyond the means of argument available to competing advocates in
the spirit world.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We can be sure that the use of any means of
force, whether extreme arguments or threats or intimidation or mockery, or more
direct physical attacks, are all counter to God's will for us and need to be
resisted resolutely, even when they come from sources that seem to be within
the church itself. This especially includes its leaders, who have the greatest
temptation to take the wrong ideological position because they are the ones who
stand to immediately benefit from impinging on individual freedom and receiving
the world's goods in return.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Christ passed a series of critical temptations
at the beginning of his earthly ministry, but most other men fail those tests.
Such great men as Lehi, Nephi, King Benjamin, King Mosiah, Alma, Joseph Smith,
Brigham Young, and John Taylor all passed the test, even while under great
pressure, but Wilford Woodruff, and all his contemporary and subsequent
"prophets, seers, and revelators," have succumbed to those
temptations and now defend their choices as matters of THEIR personal freedom
and calling and "keys," even if other members are very specifically
not treated the same way.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The temptations of Christ concerned earthly
fame, power, and riches. Luke 4:1-13. He rejected them all, and instructed his
disciples to do the same, but the results have been mixed in times since.
Unfortunately, today, acceptance of these corrupt and anti-scriptural
principles of earthly organization is now a prerequisite for being ordained to
the apostleship, starting at the time of Wilford Woodruff and his doctrinal and
policy disputes with Moses Thatcher and B. H. Roberts.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We might note that early in church history it
was voted that Joseph Smith and Oliver Cowdery should receive each receive a
salary (of about $3000, I believe, a very large sum at the time, certainly
equal to at least ($3,000*28.50=) $85,500 in today's currency.). Later that
vote was rescinded, and I know of no repeated votes on the subject. I assume
that kind of salary was far beyond the means of the church members at that
time. They could barely survive themselves, let alone pay someone else's
salary. <span style="background: yellow; mso-highlight: yellow;">(Find the church
history citation on that point.)</span><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">https://www.officialdata.org/1832-dollars-in-2017<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I think it is significant that the Articles of
Faith document prepared by Joseph Smith makes no mention of tithing or of any
other church contributions as part of this summary "creed." As an
indicator of church policy change on this point over the years, we might notice
that the church-prepared materials on "Self-reliance" place tithing
(paid to the central offices) as the number one goal to be achieved by those
wishing to achieve self-reliance. This may indeed be a church goal, but
member-level goals should be much different, since they should be grounded in
real charity. If Joseph Smith gave "tithing" the overwhelming
importance assigned to it by the current church for members to be in good
standing, he would surely have included tithing paid to the central offices as
among the first articles of faith.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The
most fascinating thing about the story of Ananias and
Sapphira which appears in Acts 5 is that it was meant to teach, and did
teach, at the time, the exact opposite of the lesson that it is used to teach
today in a church where the first principle of salvation is paying tithing, and
all other factors are clustered at a distant second level of importance.
(Tithing as necessary fire insurance, etc.)<span style="mso-spacerun: yes;">
</span>Obviously, a paid ministry clergy WOULD make tithing the number one
doctrine since their desired generous livelihood depends on that constant
income, independent of what their personal resources or needs might be. And,
speaking sarcastically, how could the members possibly get along with only the
Scriptures and personal revelation to guide them on every imaginable gospel
question?</span><span style="mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;"> Wouldn't </span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">they naturally need a huge set of
Levites to help keep them in line?<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Here
is the article that provided the insight that all of our usual interpretations
of the story of Ananias and Sapphira completely miss the point and are directly
backwards from the truth. I don't think I could improve on his presentation or
even shorten it much, by rewriting it, so I will just quote almost the entire
thing:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Preachers for years have
told us that Ananias and Sapphira were believers because they wanted to see it
that way and they wanted their hearers to understand it that way. Fear of
judgment on the believer is one of the false teachings out there that many use
to keep the saints walking in obedience. It doesn’t work, but they try it any
way. But the New Covenant knows nothing of a fear of judgment on the believer.
The very “idea” is a misnomer. As John wrote, “We have confidence in the day of
judgment and we have no fear for as Jesus is so are we in this world.” <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">In fact, the most
glaring fact found in Chapter 5 of the Book of Acts that proves Ananias and
Sapphira were not believers is the very event of judgment itself that fell on
these two people. It should be our first reaction to say that they must have
not been believers, but because we are not confident in the bold assertion of God
Himself that “He will be merciful to all our iniquities and remember our sin no
more” in this New Covenant because of the death of His Son, Jesus, we wonder
about this scene.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The chapter does not
state clearly that Ananias and Sapphira were believers, nor does it say that
they were unbelievers. The reader must read the context with an understanding
that judgment simply cannot fall on a believer, not a true believer, otherwise
we don’t have a New Covenant and all the promises of God relative to the work
of His Son are meaningless. So, what clues can we find in the passage that
indicate they were not believers. To begin with, every time Luke refers to a
believer in the book of Acts, he prefaces it by saying, “a certain disciple
named . . .” But in the case of Ananias and Sapphira Luke writes, “A man named
Annanias, with his wife Sapphira . . .” Because of this one statement one could
say Luke is clearly saying that they were not believers. Also, Peter refers to
Ananias as one in whom “Satan has filled his heart.” [Acts 5:3] The same phrase
used of Judas and certainly not a phrase you can use when referring to any
believer for the believer has a new heart and is filled with the Holy Spirit.
As Peter says in the meeting in Jerusalem, recorded by Luke in chapter 15 of
Acts, God “cleanses the heart” of all who believe on Jesus. Another clue is the
reference to “the rest of the group” that Ananias and Sapphira came out of
being in fear. The “rest of that group” that Ananias and Sapphira came out of
“dared not try” the same thing. Ananias and Sapphira saw a good thing and tried
to buy themselves a place among the believers. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Also, Luke writes that
all the more people were constantly being added to the church. People were
flocking to the church. True believers. There was no fear that they would
suffer the same fate as Ananias and Sapphira if they committed some sin, but
rather they had heard the joyful news that all their sins were placed on the
Christ and through Him they could receive the complete forgiveness of all sin
so that sin would no longer even be imputed to them ever again. And they also
understood that there was a God in heaven, a Heavenly Father, who was going to
watch over His sheep and protect His sheep from those who would try to enter in
to the flock by another door, other than through faith in Jesus. This kind of
drastic action is not something God does to unbelievers on a regular basis
because He has provided forgiveness for all people and He is constantly
reaching out to the unbeliever in great patience and mercy, but at the
inception of the tiny church He was zealous to make clear that the only
currency He recognizes in His kingdom is the currency of faith, not money.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The only fact in the
entire passage that may indicate that Ananias and Sapphira were believers is
the fact that they were trying to join the church. That’s it. That’s the only
fact that might lead someone to see them as believers. All the other facts and
clues in the passage clearly argue that they are unbelievers without doubt.
Think of all the people in our society that join churches across the world
every day for whatever reason (social, business, moral, etc.) and they are no
more a true believer than, as it has been said, being in a garage makes you a
car. Hopefully those people will become believers as they hear the good news
but to say that Ananias and Sapphira were believers based on this one fact
alone is not only intellectually dishonest but a sloppy reading of the text. It
is sad to me to think of the millions of believers through the centuries that
have been put in fear of judgment because of preachers who preached this
passage wrongly. Without realizing it, they were doing the work of Satan
himself. For as Paul said, think it not strange that Satan himself is able to
make himself appear as an angel of light and his ministers as ministers of
righteousness.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">I’m so glad we can with
all confidence proclaim the good news to all that whosoever believes on Jesus
shall receive the forgiveness of all sin, past, present and future, and be
given the gift of the Holy Spirit, joining them to God Himself through Christ.
As Jesus said so clearly, “He who believes on Me shall not come into judgment
but has already passed from death and into life!”<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">"Reconciling the
Story of Ananias and Sapphira with the New Covenant of Grace"
http://seeinggrace.com/blog/?p=25<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We should note that this discussion is about
the Protestant concept of the boundless nature of the Savior's grace, not about
whether or not one should pay tithing or other resources to some religious
official as a matter of religious duty required to gain salvation. However, the
logic applies almost equally well in either case. Many Protestants do not teach
or accept the concept of tithing, the Quakers being one group which is
adamantly against it, based on their analysis of the Scriptures and of church
history, but these Protestant commentators are concerned just as strongly about
religious freedom and freedom from bondage to preachers who try to frighten
people into contributing to their personal cause, their one-man priestcraft
ambitions. So, I believe the argument works quite well either way.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This story of Ananias and Sapphira raises many
other issues and has many other consequences for today's LDS religion, and all
those other factors need to be spelled out. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Just as with the law of Moses or any other of
many paid ministry situations, from the very beginning of the church in our
time it was plagued with constant attempts to turn it into a source of profit
for ambitious preachers. Enemies of the gospel within the church were
constantly trying to turn it into corrupt but profitable priestcraft, while at
the same time enemies on the outside of the church were charging Mormons with
the evils of preaching required communalism in hopes of frightening people into
not joining the church (which would likely lower the priestcraft income of the outsiders making false allegations).<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">There were innumerable discussions of the
proper rules of religious life, with many asserting over and over again that
only a strong communalism could meet the requirements for salvation (while also
incidentally providing those advocates with a convenient temporal salvation or living
of their own).<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Joseph Smith constantly fought that strong
tendency toward required communalism (alias paid ministry). <o:p></o:p></span></div>
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<span style="font-family: "timesnewroman" , serif; font-size: 10.0pt;">Here is
another quotation defining the economic relationship of the members to the
church:<o:p></o:p></span></div>
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<span style="font-family: "timesnewroman" , serif; font-size: 9.5pt;">Tuesday,
8. - I spent the day with Elder Rigdon in visiting Elder Cahoon at the place he
selected for his residence, and in attending to some of our private, personal
affairs; also in the afternoon I answered the questions which were frequently
asked me, while on my last journey but one from Kirtland to Missouri, as
printed in the </span><i><span style="font-family: "timesnewroman,italic" , serif; font-size: 9.5pt;">Elders Journal, </span></i><span style="font-family: "timesnewroman" , serif; font-size: 9.5pt;">Vol. I, Number II, pages 28 and 29, as follows:<o:p></o:p></span></div>
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<span style="font-family: "timesnewroman" , serif; font-size: 9.5pt;">...Sixth
- "Do the Mormons believe in having all things in common?"<o:p></o:p></span></div>
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<span style="font-family: "timesnewroman" , serif; font-size: 9.5pt;">No.<o:p></o:p></span></div>
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<span style="font-family: "timesnewroman" , serif; font-size: 9.5pt;">...Twelfth
- "Do the people have to give up their money when they join his Church?"
No other requirement than to bear their proportion of the expenses of the
Church, and support the poor.<o:p></o:p></span></div>
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<span style="font-family: "timesnewroman" , serif; font-size: 9.5pt;">...I
published the forgoing answers to save myself the trouble of repeating the same
a thousand times over and over again.<sup>10<span style="mso-spacerun: yes;"> </span></sup>(HC 3:28-29. May 8, 1838, Far
West.)<o:p></o:p></span></div>
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<span style="font-family: "timesnewroman" , serif; font-size: 10.0pt;">The
comment "no other requirement than to bear their proportion of the
expenses of the church, and support the poor," makes it clear that no complicated
joinder of property was required. The "thousand times over" comment
shows that the whole topic was one which people tediously refused to
understand.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">Kent W. Huff, <i>Joseph
Smith's United Order: A Non-Communalistic Interpretation</i> (Orem, Ut., Cedar
Fort, Inc., 1988), p.26.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This brings up the undying theme of the story
of Ananias and Sapphira.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We might notice that the topic of tithing is
not even mentioned here. There were indeed some financial transactions going on
to care for the poor and help with the expenses of the church, but none of
those were mandatory and none of them came under the category of religiously
required tithing. As the headnote to Doctrine and Covenants 119 points out, the
term "tithing" was used occasionally, but it meant nothing more than
general free will contributions. Somehow, beginning with the fourth president of
the church, old scriptural entries that were interpreted one way for 66 years,
were suddenly reversed to mean the opposite for the convenience of the current
leaders.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Brigham Young had also continued to resist
these never-ending suggestions of religiously required financial advantages
over others (some are always more equal than others in these strange
communalist arrangements). He very specifically rejected the usual
interpretation of Acts 5, but apparently did not have the historical background
to explain the exact series of errors embodied in the story as usually told.
Here is Brigham Young's treatment of the question. It was clear to him that
whatever the doctrinal or historical issues may be, it would be a complete
disaster as a practical matter and so should not be considered:<o:p></o:p></span></div>
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<span style="font-family: "times-roman" , sans-serif; font-size: 9.5pt;">Those
who are in favor of an equality in property say that that is the doctrine
taught in the New Testament. True, the Savior said to the </span><span style="font-family: "times-italic" , sans-serif; font-size: 9.5pt;">young man<i>, </i></span><span style="font-family: "times-roman" , sans-serif; font-size: 9.5pt;">“Go and sell that
thou hast, and give to the poor, and thou shalt have treasure in heaven, and
come and follow me,” in order to try him and prove whether he had faith or not.<o:p></o:p></span></div>
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<span style="font-family: "times-roman" , sans-serif; font-size: 9.5pt;">In the
days of the Apostles, the </span><span style="font-family: "times-italic" , sans-serif; font-size: 9.5pt;">brethren sold their possessions<i> </i></span><span style="font-family: "times-roman" , sans-serif; font-size: 9.5pt;">and laid them at the Apostles’ feet. And where did many of those
brethren go to? To naught, to </span><span style="font-family: "times-italic" , sans-serif; font-size: 9.5pt;">confusion and
destruction.<i> </i></span><span style="font-family: "times-roman" , sans-serif; font-size: 9.5pt;">Could those Apostles keep the Church
together, on those principles? No. </span><span style="font-family: "times-italic" , sans-serif; font-size: 9.5pt;">Could
they build up the kingdom on those principles<i>? </i></span><span style="font-family: "times-roman" , sans-serif; font-size: 9.5pt;">No, they never could. Many of those persons were good men, but
they were filled with enthusiasm, insomuch that if they owned a little
possession they would place it at the feet of the Apostles.<o:p></o:p></span></div>
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<span style="font-family: "times-roman" , sans-serif; font-size: 9.5pt;">Will such a course sustain the kingdom? No. Did it, in the days of
the Apostles? No. Such a policy would be the ruin of this people, and scatter
them to the four winds. We are to be guided by superior knowledge, by a higher
influence and power.</span> <span style="font-family: "times-roman" , sans-serif; font-size: 9.5pt;">JD 4:29 BY Aug. 17, 1856 SLC. Discussed in</span>
<span style="font-family: "times-roman" , sans-serif; font-size: 9.5pt;">Kent W. Huff, <i>Brigham Young’s United Order: A Contextual
Interpretation</i> (Springville, Utah, Cedar Fort, Inc., 1992), p.127-8</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">We can at least say that Brigham Young got part
of his scriptural history correct when he notes that the early Jerusalem
members were scattered to the four winds, something he definitely wanted to
avoid in Utah, although he doesn't describe here all the underlying factors in
the Jerusalem situation.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I can't claim credit for these insights into
Acts 5, although I can take credit for realizing during most of my life that
there was a critical question contained in the normal telling of the story, and
then asking an important question about other possible interpretations of this
story which might have a contrary lesson to teach, and then confirming that
Joseph Smith knew the right answer and was not misled by this story, as is
indicated by a single word change in the Joseph Smith Translation of the Bible.
That single word substitution by Joseph Smith can serve as a powerful
"smoking gun" level of evidence to indicate that those who came after
him and taught a contrary interpretation of this New Testament story, as began
with Wilford Woodruff and his two counselors and the 10 apostles holding office
at the time, were at least extremely negligent in their studies of the most
important principles of the gospel or, more likely, since this has always been
a source of lively discussion and strong disagreement among members and
leaders, they were conscious and intentional participants in a serious
distortion of the gospel for their own personal benefit.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Brigham
Young worries about prosperous saints<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Brigham Young expressed
his concern more than once that the Saints would only follow the gospel
carefully as long as they were poor and persecuted.<span style="mso-spacerun: yes;"> </span>He feared that as soon as they had a few extra
worldly resources, they would start to rely on the arm of flesh and forget
their faith in the Lord who had taken them through so much.<span style="mso-spacerun: yes;"> </span>However, I think he was worrying about the
wrong thing, as things turned out.<span style="mso-spacerun: yes;"> </span>As
church members improved their economic situation, the church members stayed
faithful generally, but it is the church leaders who went rogue.<span style="mso-spacerun: yes;"> </span>When the church members were poor, there was
nothing that could be extracted from them to build a lucrative paid ministry
system.<span style="mso-spacerun: yes;"> </span>The leaders would "make a
virtue of necessity" by not trying to collect money enough to allow them
to have a salary, so that they could be proud of themselves for being so
humble.<span style="mso-spacerun: yes;"> </span>However, as soon as the members'
economic situation improved, that meant that there was some excess which the
church leaders could then siphon off to create their own class society with
them being the beneficiaries.<span style="mso-spacerun: yes;"> </span>And that
is where we are today.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Ideally, the extra
resources which the Saints were able to collect together should have been used for
charitable purposes to make the Mormon society all that it ought to be and also
use those resources to spread charity and prosperity and success to the rest of
the nation.<span style="mso-spacerun: yes;"> </span>But instead, the church
leaders saw this small amount of excess as a chance for them to take that
excess and spend it on themselves, including doing some prideful empire
building and building up a permanent bureaucracy, a faithful staff of
retainers, a king's court, who would offer them continual adulation.<span style="mso-spacerun: yes;"> </span>The idea of vastly expanding charitable
operations seems never to have occurred to them, but that is apparently typical
of all priestcraft situations.<span style="mso-spacerun: yes;"> </span>The only
charity they recognized was themselves.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Joseph Smith's trillion-dollar one-word
retranslation of Acts 5:13</span></b> <b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I recently discovered
something extremely fascinating about Acts 5 and the story about Ananias and
Sapphira. I have presented above an interpretation which is the complete
opposite of what most LDS people have probably heard about this story and its
historical and doctrinal and economic meaning. Simply because we have heard
this interpretation of the story possibly presented thousands of times as the
exact opposite of what was actually true, a few people might not be willing to
easily accept this opposite interpretation. The fascinating thing is that
Joseph Smith appears to have completely understood the correct interpretation
and even left some important evidence of his correct interpretation by changing
one critical word in the Book of Acts. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">More
accurately, Joseph Smith's trillion dollar one-word retranslation of Acts 5:13
could have <i>saved</i> us about $1 trillion in mostly wasted and even
counterproductive tithing collections if church members and leaders had not
forgotten or misrepresented the correct interpretation of the Ananias and
Sapphira story. <o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The
one-word change<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Joseph Smith
certainly was adamant about presenting the correct interpretation of this story
about Ananias and Sapphira, or at least the important related doctrinal points,
and he did so many times throughout his life, never wavering. Brigham Young
perfectly agreed with him on the relevant doctrinal points, although Brigham
Young seems not to have been as well-informed as Joseph Smith on the actual
scriptural history and interpretation. Here is the relevant text from the New
Testament:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Acts 5:13 And of the <sup>a</sup>rest
durst no man join himself to them: but the people magnified them.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Note
13a<span style="mso-spacerun: yes;"> </span>JST Acts 5:13 … <i>rulers</i> …<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">New reading:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Acts 5:13 And of the
rulers durst no man join himself to them: but the people magnified them.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Based
on an apparently self-interested and intentional misunderstanding of the New
Testament text, over the last 120 years the LDS church has collected and
redirected at least $1 trillion of membership money into uses that were never
authorized under the policies of Jesus Christ. Over that 120 year period the
church leadership gradually build up a mythology based on misinterpreting the
Scriptures and the history and the general doctrine of the Church of Christ,
all for the purpose of creating a burgeoning paid ministry at the expense of
the membership, where that process basically ended the original policies of
individual charity and required the redirecting of all that money to support a
very expensive and wasteful paid ministry.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Probably
since about 1900, the church has consistently misrepresented the meaning of the
story of Ananias and Sapphira found in Acts chapter 5 of the New Testament.
Numerous misinterpretations of that story are continually propagated. The story
is read as indicating that the early Saints lived in a form of required
communalism, where everyone was required to put all their property into a
single pool. But that requirement never existed. People had their own private
property and only ever contributed to the needs of others as they saw fit.
Without that complete and continual religious and political freedom, the
concept of charity has no meaning at all.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Multiple
major misinterpretations have been continually propagated. The logic goes like
this: The true state of the gospel is to be in complete bondage to someone
else. (Wasn't that Lucifer's plan?) To be acceptable to God one has to give up
all private property and donate it to the church and become a pauper. Since
that is difficult to do, the Lord has given us the lesser law of tithing which
says we only have to give 10% to the church to earn a watered-down salvation.
The threat is always in the air that if anyone complains about paying 10%, then
the rule will be instituted of everyone having to pay 100%. Not only that, but if
someone lies about paying their 100%, they might be struck down like Ananias
and Sapphira were. But all of the elements of this narrative are lies and are
gross misinterpretations of every involved factor.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">If
today's typical LDS interpretation is correct, one might wonder why, after the
Ananias and Sapphira events, everyone wasn't instantly frightened out of their
wits about the thought of joining the church instead of joining it joyfully in
large numbers, as they did. I believe the answer is that the lesson they took
from this event was completely different from the one today's leaders try to
impose on it. This fatal incident was strong evidence that impostors were not
to be tolerated and that there was good reason to believe that those who joined
the church did so without fear that this church organization would be corrupted
by the same people who had corrupted the law of Moses version of the gospel.
That promise of purity would cause the true believers to join more quickly and
more joyously than before as opposed to filling them with dread that they would
be struck down at the slightest provocation.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Simon
Magus<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">There
was another case that might have ended in a way similar to that of Ananias and
Sapphira, but instead ended happily, with a new and better informed church
member keeping his money and his life:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Acts 8:9 But there was
a certain man, called Simon [Magus], which beforetime in the same city used
sorcery, and bewitched the people of Samaria, giving out that himself was some
great one:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">10 To whom they all
gave heed, from the least to the greatest, saying, This man is the great power
of God.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">11 And to him they had
regard, because that of long time he had bewitched them with sorceries.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">12 But when they
believed Philip preaching the things concerning the kingdom of God, and the
name of Jesus Christ, they were baptized, both men and women.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">13 Then Simon himself
believed also: and when he was baptized, he continued with Philip, and
wondered, beholding the miracles and signs which were done.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">14 Now when the
apostles which were at Jerusalem heard that Samaria had received the word of
God, they sent unto them Peter and John:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">15 Who, when they were
come down, prayed for them, that they might receive the Holy Ghost:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">16 (For as yet he was
fallen upon none of them: only they were baptized in the name of the Lord
Jesus.)<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">17 Then laid they their
hands on them, and they received the Holy Ghost.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">18 And when Simon saw
that through laying on of the apostles’ hands the Holy Ghost was given, he
offered them money,<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">19 Saying, Give me also
this power, that on whomsoever I lay hands, he may receive the Holy Ghost.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">20 But Peter said unto
him, Thy money perish with thee, because thou hast thought that the gift of God
may be purchased with money.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">21 Thou hast neither
part nor lot in this matter: for thy heart is not aright in the sight of God.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">22 Repent therefore of
this thy wickedness, and pray God, if perhaps the thought of thine heart may be
forgiven thee.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">23 For I perceive that
thou art in the gall of bitterness, and in the bond of iniquity.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">24 Then answered Simon,
and said, Pray ye to the Lord for me, that none of these things which ye have
spoken come upon me.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Barnabas
the Cyprian Levite<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Here
we have another case mentioned in close proximity to the Ananias and Sapphira
case. In this case, it was all done without any problems. The Scriptures are
again preaching "all things common," but also typically leaving out
the rather critical information that the Saints were all leaving town this fast
as they could:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Acts 4:32 And the
multitude of them that believed were of one heart and of one soul: neither said
any of them that bought of the things which he possessed was his own; but they
had all things common.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">33 And with great power
gave the apostles witness of the resurrection of the Lord Jesus: and great
grace was upon them all.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">34 Neither was there
any among them that lacked: for as many as were possessors of lands or houses
sold them, and brought the prices of the things that were sold,<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">35 And laid them down
at the apostles’ feet: and distribution was made unto every man according as he
had need.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">36 And Joses, who by
the apostles was surnamed Barnabas, (which is, being
interpreted, The son of consolation,) a Levite, and of the country of Cyprus,<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">37 Having land, sold
it, and brought the money, and laid it at the apostles’ feet.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">One
puzzling element of this story is that Joses/Barnabas was apparently a Levite,
who might thus be living off the tithing of the church members, but who also
lived in Cyprus which might mean that the law of Moses did not function that
way in Cyprus, meaning that he might have had no special position as a member
of the professional priesthood. That would certainly make it easier for him to
make the transition to being a church member who earned his own living.<o:p></o:p></span></div>
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<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-39447822682021657862020-01-07T17:30:00.002-07:002020-01-07T17:30:17.267-07:00<br />
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<span style="font-family: "Arial",sans-serif; font-size: 16.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;">Chapter 12<o:p></o:p></span></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 14.0pt;">Discussion of FairMormon questions and answers<o:p></o:p></span></b></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 14.0pt;">on professional clergy, paid ministry, and
tithing.<o:p></o:p></span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 18.0pt; mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;">The Paid Ministry Issue<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The FairMormon site asserts many bold answers
to the question concerning a paid ministry. Unfortunately, essentially none of
their answers are in conformance with the Scriptures or with any kind of
theological logic. They begin with the very questionable assumption that every
religion needs to be run exactly the same way as a modern Fortune 500 company.
Only in that frame of reference do any of their arguments make the slightest
ounce of sense, and there is no basis whatsoever to make that assumption in the
case of the restored church of Christ. Here are the questions and answers they
publish, all of which need to be carefully answered and mostly refuted:<o:p></o:p></span></div>
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<span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 15.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">Mormonism and
church finances/No paid ministry<o:p></o:p></span></div>
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<span lang="EN" style="color: #4c5454; font-family: "Arial",sans-serif; font-size: 8.0pt; mso-ansi-language: EN; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry<o:p></o:p></span></div>
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<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">< </span><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances" title="Mormonism and church finances"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Mormonism and church finances</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">(Redirected from
</span><a href="https://www.fairmormon.org/answers/index.php?title=Mormonism_and_Church_finances/No_paid_ministry&redirect=no" title="Mormonism and Church finances/No paid ministry"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Mormonism and
Church finances/No paid ministry</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">)<o:p></o:p></span></div>
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<a href="https://www.fairmormon.org/answers/Main_Page" title="Main Page"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 6.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">FairMormon
Answers Wiki Table of Contents</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 1;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 15.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">No paid Latter-day
Saint ("Mormon") ministry</span></b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 15.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<b><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Summary</span></b><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">: It is claimed
that Mormonism prides itself in having unpaid clergy as one proof of the
Church's truthfulness. They then point to the fact that some General
Authorities, mission presidents, and others do, in fact, receive a living
stipend while serving the Church, and point to this as evidence of the
“hypocrisy” of the Church. <o:p></o:p></span></div>
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<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 12.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Subtopics:<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Question: What
do the scriptures teach about paid ministry in the Church of Jesus Christ? <o:p></o:p></span></div>
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<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Question: Does
the Church of Jesus Christ of Latter-day Saints employ a professional clergy? <o:p></o:p></span></div>
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<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Question: Is the
fact that some General Authorities, mission presidents, and others receive a
living stipend while serving the Church evidence of the “hypocrisy” of the
Church? <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Question: Why do
General Authorities receive living stipends? <o:p></o:p></span></div>
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<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Question: Do
General Authorities receive a large sum of money when they are called in order
to "keep them quiet"? <o:p></o:p></span></div>
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<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Question: Do
General Authorities sign a non-disclosure agreement promising to never divulge
what they are paid? <o:p></o:p></span></div>
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<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Question: Who is
the highest-paid Church employee in the Church of Jesus Christ of Latter-day
Saints?<o:p></o:p></span></div>
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<span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 14.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Question: What do the scriptures teach
about paid ministry in the Church of Jesus Christ?<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">Having a paid clergy is not in and of itself a terrible thing. Problems
arise when the issue of money becomes a greater motivator than the things of
God<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">The scriptures
mention circumstances in which a paid ministry is appropriate, and also provide
several cautions about the practice. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Having a paid
clergy is not in and of itself a terrible thing. Problems arise when the issue
of money becomes a greater motivator than the things of God (and this can
happen to any member). So the members support those who are engaged full time
in the work of the Church if necessary, but we also do not have a system where one
can simply choose to become one of these full-time workers (for example, by
getting a degree and looking for a job as a clergyman). This lack of a </span><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry/No_professional_clergy" title="Mormonism and church finances/No paid ministry/No professional clergy"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">professional
clergy</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> acts as one of the checks on helping to
make sure that it is not the financial reward that drives those who serve in
the church. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">New Testament: "who feedeth a flock, and eateth not of the milk of the
flock?"<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">In general, the
most explicit statement about it comes from </span><a href="http://lds.org/scriptures/nt/1-cor/9.7-12?lang=eng#7-12"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">1 Corinthians
9:7-12</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">: <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">7 Who goeth a warfare any time at his own charges? who planteth a vineyard,
and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of
the milk of the flock? <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">8 Say I these things as a man? or saith not the law the same also? <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">9 For it is written in the law of Moses, Thou shalt not muzzle the mouth of
the ox that treadeth out the corn. Doth God take care for oxen? <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">10 Or saith he it altogether for our sakes? For our sakes, no doubt, this
is written: that he that ploweth should plow in hope; and that he that
thresheth in hope should be partaker of his hope. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">11 If we have sown unto you spiritual things, is it a great thing if we
shall reap your carnal things? <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">12 If others be partakers of this power over you, are not we rather?
Nevertheless we have not used this power; but suffer all things, lest we should
hinder the gospel of Christ. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">13 Do ye not know that they which minister about holy things live of the
things of the temple? and they which wait at the altar are partakers with the
altar? <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">14 Even so hath the Lord ordained that they which preach the gospel should
live of the gospel. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">The King James
language can be a bit archaic; the NIV translation of the last two verses (13
and 14) may be more clear: <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">13 Don’t you know that those who serve in the temple get their food from
the temple, and that those who serve at the altar share in what is offered on
the altar? 14 In the same way, the Lord has commanded that those who preach the
gospel should receive their living from the gospel. <o:p></o:p></span></i></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">Most of the early members had a real distrust of paid clergy<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Within the
church, we often tend to forget that the context for the "unpaid"
aspect of the church goes back to general distrust of paid clergy at the time
the church was formed (in 1830), which stemmed largely from a Protestant view of
Catholicism—so most of the early members had a real distrust of paid clergy. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Within the
lifetime of Joseph Smith it became apparent that you cannot have a religious
organization with individuals who are devoted to the work of that organization
(full time) without finding a way to provide for their material needs (and
there were swings of opinion as to the extent that the church could or should
support individuals even in the first couple of decades). The New Testament
verse that they used to justify helping support some leaders in the early LDS
Church was Luke 10:7, whose language was reflected in D&C 70:12 – <o:p></o:p></span></div>
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<a href="http://lds.org/scriptures/nt/luke/10.7?lang=eng#7"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Luke 10:7</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">: “And in the
same house remain, eating and drinking such things as they give: for the
labourer is worthy of his hire. Go not from house to house.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<a href="http://lds.org/scriptures/dc-testament/dc/70.12?lang=eng#12"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">D&C 70:12</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">: “He who is
appointed to administer spiritual things, the same is worthy of his hire, even
as those who are appointed to a stewardship to administer in temporal things;”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">The Doctrine and
Covenants Student manual notes: <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">In addition to his many responsibilities in the Church, Joseph Smith had a
family, and he could not neglect them, although his responsibility was chiefly
a spiritual one. Although not completely relieved from responsibility for his
temporal needs at that time, the Prophet was told by the Lord to look to the
Church for temporal support. Elder Bruce R. McConkie commented about those who
are asked to give full-time service to the Church: <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">“All our service in God’s kingdom is predicated on his eternal law which
states: ‘The laborer in Zion shall labor for Zion; for if they labor for money
they shall perish.’ (</span></i><a href="http://lds.org/scriptures/bofm/2-ne/26.31?lang=eng#31"><i><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">2 Nephi 26:31</span></i></a><i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">.) <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">“We know full well that the laborer is worthy of his hire, and that those
who devote all their time to the building up of the kingdom must be provided
with food, clothing, shelter, and the necessaries of life. We must employ
teachers in our schools, architects to design our temples, contractors to build
our synagogues, and managers to run our businesses. But those so employed,
along with the whole membership of the Church, participate also on a freewill
and voluntary basis in otherwise furthering the Lord’s work. Bank presidents
work on welfare projects. Architects leave their drafting boards to go on
missions. Contractors lay down their tools to serve as home teachers or
bishops. Lawyers put aside Corpus Juris and the Civil Code to act as guides on
Temple Square. Teachers leave the classroom to visit the fatherless and widows
in their afflictions. Musicians who make their livelihood from their artistry
willingly direct church choirs and perform in church gatherings. Artists who
paint for a living are pleased to volunteer their services freely.”</span></i><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-1"><i><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[1]</span></sup></i></a><i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Temporal support from the members is probably only part of what is implied
in these verses, however. The members were encouraged to support and sustain
the Prophet in every possible way.</span></i><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-2"><i><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[2]</span></sup></i></a><i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">Church members have a particular sensitivity to issues surrounding paid
ministries particularly due to admonitions in the Book of Mormon relative to a
practices known as priestcraft<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Perhaps the most
explicit scriptural statement about this issue from a negative perspective
comes from </span><a href="http://lds.org/scriptures/bofm/2-ne/26.31?lang=eng#31"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">2 Nephi 26:31</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> (cited above). <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Church members
have a particular sensitivity to issues surrounding paid ministries
particularly due to admonitions in the Book of Mormon relative to a practices
known as <i>priestcraft</i>, which is "that men preach and set themselves
up for a light unto the world, that they may get gain and praise of the world;
but they seek not the welfare of Zion" (see </span><a href="http://lds.org/scriptures/bofm/2-ne/26.29?lang=eng#29"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">2 Nephi 26:29</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">). It is warned
against and decried repeatedly (see </span><a href="http://lds.org/scriptures/bofm/alma/1.12,16?lang=eng#12,16"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Alma 1:12,16</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">, </span><a href="http://lds.org/scriptures/bofm/3-ne/16.10?lang=eng#10"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">3 Ne 16:10</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">, </span><a href="http://lds.org/scriptures/bofm/3-ne/21.19?lang=eng#19"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">3 Ne 21:19</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">, </span><a href="http://lds.org/scriptures/bofm/3-ne/30.2?lang=eng#2"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">3 Ne 30:2</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">, </span><a href="http://lds.org/scriptures/dc-testament/dc/33.4?lang=eng#4"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">D&C 33:4</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">). For this
reason, the idea of compensation for service seems contradictory to strongly
held values of the Latter-day Saint community. However, it should be noted that
priestcraft as it has been defined is a condemnation of intent (to get gain and
praise, and not for the welfare of Zion), and not about an individual receiving
support. Living stipends are not compensations for service, but recognition of
a practical reality that individuals who dedicate their full time to Church
service are sometimes unable to simultaneously provide for their own modest
living needs. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">The example of
King Benjamin adds to the LDS value of self sufficiency of leaders in
particular. Benjamin, while king, still labored for his own support (see </span><a href="http://lds.org/scriptures/bofm/mosiah/2.14?lang=eng#14"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Mosiah 2:14</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">). This is a
very admirable demonstration of humility on the part of the king. However, this
example was being used in the context of his political position as king, and
would be comparable to a President refusing to accept his salary for his
service. It should not be used to condemn the practice of helping provide for
the modest living needs of full time leaders who are unable to dedicate time to
earning a living. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">Many people of other faiths admirably desire to serve as clergy in their
respective churches, and go through extensive training to do so<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Many people of
other faiths admirably desire to serve as clergy in their respective churches,
and go through extensive training to do so. Most clergy live on subsistence
level wages. Principles of priestcrafts apply equally to these people as to our
own leadership. The scriptures denounce preaching the gospel <i>solely</i> from
a desire to make money and get rich, or to defraud people (see </span><a href="http://lds.org/scriptures/nt/1-pet/5.2?lang=eng#2"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">1 Peter 5:2</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">). The Book of
Mormon likewise defines "priestcraft" as teaching <i>for the sake of
getting gain</i> while not seeking "the welfare of Zion" (see </span><a href="http://lds.org/scriptures/bofm/2-ne/26.29?lang=eng#29"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">2 Nephi 26:29</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">. Likewise, many
members of other faiths devote time to their churches without any monetary
compensation. Certainly they follow the teachings of Jesus by so doing, and
accomplish much good thereby. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 14.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Question: Does the Church of Jesus Christ
of Latter-day Saints employ a professional clergy?<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">There can be no doubt that the Church <i>does</i> have an unpaid ministry.
More precisely, it does not have a <i>professional</i> clergy<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Some claim that
because some of the General Authorities and mission presidents receive a living
stipend, the Church's claim to have no paid ministry is false. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">There can be no
doubt that the Church <i>does</i> have an unpaid ministry. More precisely, it
does not have a <i>professional</i> clergy. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Consider: <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<a href="https://www.blogger.com/null" name="_Hlk27298695"><span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 7.5pt; mso-ansi-language: EN; mso-fareast-font-family: "Times New Roman";">●</span></a><span style="mso-bookmark: _Hlk27298695;"></span><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> the Church does
not graduate individuals with degrees in theology for the purpose of being used
in an employed position as an ecclesiastical leader.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">●the vast majority of leadership positions in the Church are filled by
those who receive absolutely no financial assistance and who have no formal
training in theology or Church administration. This includes bishops, stake
presidents, Area Authority Seventies, Relief Society presidents, priests,
teachers, deacons, and elders, etc. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">●Missionaries or their families typically pay for the costs of their
missions.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">the Church has no professional ministry — one does not "go into"
the priesthood in Mormonism as a form of employment. The Church believes that
"a man must be called of God, by prophecy, and by the laying on of hands
by those who are in authority, to preach the Gospel and administer in the ordinances
thereof."</span><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-3"><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[3]</span></sup></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> No one can
enter Church ecclesiastical government or administration as a career.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">●those few Church leaders who receive a living allowance, have already
served for many years in unpaid volunteer positions of Church leadership, from
which they derived no financial gain, and from which they could have had little
expectation of making their livelihood by being elevated to high positions in
Church administration.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">●the Book of Mormon makes provision for Church leaders to be supported by
donations <i>if</i> they are in a position of financial need: "all their
priests and teachers should labor with their own hands for their support, in
all cases save it were in sickness, or in much want; and doing these things,
they did abound in the grace of God."</span><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-4"><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[4]</span></sup></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">●the Doctrine and Covenants makes provisions for Church leaders to be
supported by donations (see </span><a href="http://lds.org/scriptures/dc-testament/dc/42.71-73?lang=eng#71-73"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">DC 42:71-73</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">).<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">●General Authorities previously sat on the boards of Church-owned businesses.
This practice was discontinued in 1996.</span><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-5"><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[5]</span></sup></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">Local leadership<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Much of the
day-to-day “ministering” that goes on in the Church takes place at the local,
i.e., ward and/or stake level. Leaders at the local level -- that is, bishops,
stake presidents, relief society presidents, elders quorum presidents, and
other leaders or auxiliary workers -- do not receive any kind of pay for the
temporary, volunteer service they render. They likewise do not receive any kind
of scholastic training to prepare them for their service. A bishop usually
serves for a period of 5 years, for example, but he remains in his normal
occupation (accountant, welder, business owner, etc.) while he serves as a
bishop. Early morning or release-time seminary teachers are an exception, but
they are considered employees of CES (Church Education System).<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">Mission Leadership<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Mission
presidents usually serve for a period of 3 years, and may sometimes receive a
living allowance during their period of service, if it is required. Many
mission presidents are financially able to take time out of work to support themselves
during their service (and return to their vocations when their service is
complete), and do not require a living allowance. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">Critics may be impossible to satisfy<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">If provision did
not exist for allowing those who are not "independently wealthy" to
provide full-time Church service, critics might well then complain that the
Church "favors the rich" because it would not allow those of lesser
means to serve. Without some mechanism for providing for the needs of those
giving full-time service, only the worldly elite would be able to serve. This
factor becomes increasingly important as the Church expands out of North
America, especially into nations in the Southern Hemisphere who are less
materially well-off than the industrialized west. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 14.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Question: Is the fact that some General
Authorities, mission presidents, and others receive a living stipend while
serving the Church evidence of the “hypocrisy” of the Church?<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">The Church does not train or employ a professional clergy<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">It is claimed
that Mormonism prides itself in having unpaid clergy as one proof of the
Church's truthfulness. They then point to the fact that some General
Authorities, mission presidents, and others do, in fact, receive a living
stipend while serving the Church, and point to this as evidence of the
“hypocrisy” of the Church. </span><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-6"><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[6]</span></sup></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">●Church leaders are "called" by leaders in greater authority to
occupy positions such as Bishop, Stake President, or Area Authority 70. One
does not campaign for nor apply for such positions, and such an effort would
undoubtedly be considered grounds for disqualifications to serve in such a
significant role. Article of Faith 5 states: "We believe that a man must
be called of God, by prophecy, and by the laying on of hands by those who are
in authority, to preach the Gospel and administer in the ordinances thereof."
(<a href="http://lds.org/scriptures/pgp/a-of-f/1.5?lang=eng#5"><span style="color: #009abf;">A+of+F 1:5</span></a>) What is more, those who fill these
positions are not compensated. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">●No tithing funds provide for General Authorities' living stipends; such
funds are drawn from business income earned by Church investments. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">●The Latter-day Saint practice of not paying our ecclesiastical leaders is
not evidence of the truthfulness of the Church. As with other issues, the real
question regarding the "truthfulness" of the Church hinges on the
endowment of priesthood keys and authority on those who lead the Church.
Temporal matters and how they are handled are governed by spiritual principles.
Leaders who serve faithfully should be sustained regardless of their personal
finances or needs for modest financial assistance.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">There can be no
doubt that the Church <i>does</i> have an unpaid ministry. More precisely, it
does not have a <i>professional</i> clergy. Much of the day-to-day
“ministering” that goes on in the Church takes place at the local, i.e., ward
and/or stake level. Leaders at the local level -- that is, bishops, stake
presidents, relief society presidents, elders quorum presidents, and other leaders
or auxiliary workers -- do not receive any kind of pay for the temporary,
volunteer service they render. They likewise do not receive any kind of
scholastic training to prepare them for their service. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">Some General Authorities receive a modest living stipend<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Some members of
the Church are unaware that at least some General Authorities do receive a
modest living stipend. While it is true that some Church leaders receive a
living allowance while they serve in a given position, it cannot be said that
the Church has a <i>professional</i> ministry in the traditional sense. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">Receiving a living stipend does not qualify as priestcraft<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Church members
have a particular sensitivity to issues surrounding paid ministries
particularly due to admonitions in the Book of Mormon relative to a practices
known as <i>priestcraft</i>, which is "that men preach and set themselves
up for a light unto the world, that they may get gain and praise of the world;
but they seek not the welfare of Zion" (see </span><a href="http://lds.org/scriptures/bofm/2-ne/26.29?lang=eng#29"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">2 Nephi 26:29</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">). However, it
should be noted that priestcraft as it has been defined is a condemnation of
intent (to get gain and praise, and not for the welfare of Zion), and not about
an individual receiving support. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">Church employees are not compensated for ecclesiastical service<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">While a small
number of Church members seek full-time teaching positions within the Church
Education System as instructors, they are not compensated for ecclesiastical
leadership or service. No tithing funds are used to pay Church employees. Their
salaries come from church investments in companies that deal with real estate
like Deseret Management Corporation and Deseret Ranches, communications (TV,
radio, Internet) like Bonneville Communications and Deseret News, and property
management and services like Zion's Securities Corporation and Temple Square
Hospitality. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 14.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Question: Why do General Authorities
receive living stipends?<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">Gordon B. Hinckley: "the living allowances given the General Authorities,
which are very modest in comparison with executive compensation in industry and
the professions, come from this business income and not from the tithing of the
people<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Some members of
the Church are unaware that some General Authorities receive a modest stipend
as a living allowance. Nevertheless, it cannot be said that the Church has a <i>professional</i>
ministry in the traditional sense. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Calls to serve
in the Quorum of the Twelve Apostles or the First Quorum of the Seventy are
calls to “for-life” positions, members of the Twelve serving full-time until
they die and members of the First Quorum of Seventy serving full-time until
retirement to emeritus status at age seventy. At the present time, calls to
other Quorums of the Seventy do not require the same full-time commitment, so
those who serve in these positions do not receive the living allowances. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">The fact that
this stipend exists has not been hidden. As President Hinckley noted in General
Conference: <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Merchandising interests are an outgrowth of the cooperative movement which
existed among our people in pioneer times. The Church has maintained certain
real estate holdings, particularly those contiguous to Temple Square, to help
preserve the beauty and the integrity of the core of the city. All of these commercial
properties are tax-paying entities. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">I repeat, the combined income from all of these business interests is
relatively small and would not keep the work going for longer than a very brief
period. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">I should like to add, parenthetically for your information, that the living
allowances given the General Authorities, which are very modest in comparison
with executive compensation in industry and the professions, come from this
business income and not from the tithing of the people.</span></i><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-7"><i><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[7]</span></sup></i></a><i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">The stipend has also been discussed many other times in the past<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Conference
reports published during 1940s and 1950s and 1960s always included financial reports;
part of this was a "Church Disbursements," of which the first item
read: <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Office of the Corporation of the President: Including salaries of 49
employees: expenses of office; equipment; maintenance of the Administration
Building; and the living allowances and traveling expenses of the General
Authorities, all of which are covered by non-tithing income.</span></i><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-8"><i><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[8]</span></sup></i></a><i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">In 1979 it was
common knowledge for a non-member to wonder about why a successful banker would
settle for the modest "living allowance": <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">In Honolulu a few months ago I boarded a plane, sat in my seat, and was
strapping myself in when a man sat by my side. I introduced myself to him and extended
my hand in a greeting of good fellowship. He was of Japanese extraction, spoke
impeccable English, and explained that he was on his way to Boise, Idaho, to attend
a bank directors’ meeting. Immediately I was curious. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">“Which bank?” I queried. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">“Citizens National,” he replied. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">“Then you must be acquainted with Martin Zachreson, who is mission
president in Southern California for the Mormon Church.” <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">“Yes,” he said. “ I wondered why he would leave the position of chairman of
the board of a successful bank to serve as a mission president for a mere
living allowance.” <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">As you can imagine, that opened a door that I was anxious to walk through.
So I asked, “May I explain to you?”</span></i><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-9"><i><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[9]</span></sup></i></a><i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">We have seen
above President Hinckley's discussion in the mid-1980s. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">In the early
1990s, the <i>Encyclopedia of Mormonism</i> (prepared in conjunction with the
Church) noted: <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Unlike local leaders, who maintain their normal vocations while serving in
Church assignments, General Authorities set aside their careers to devote their
full time to the ministry of their office. The living allowance given General
Authorities rarely if ever equals the earnings they sacrifice to serve
full-time in the Church.</span></i><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-10"><i><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[10]</span></sup></i></a><i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">In 2011, the
Church's official magazine noted: <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Serving as a mission president is both a challenging and a spiritually
exhilarating three-year assignment. In dedicating themselves to this call, many
couples essentially put their old lives on hold, including their jobs and
families. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">The interruption to professional employment can in some cases mean
financial loss. While the Church provides mission presidents with a minimal
living allowance, the couples usually have the financial means to supplement
that allowance with their own funds.</span></i><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-11"><i><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[11]</span></sup></i></a><i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">In a 2013 manual
for Church teens, the text indicates: <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">In our day, General Authorities of the Church give up their livelihoods to
serve full-time, so they receive a modest living allowance—enough for them to support
themselves and their families. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Why is it appropriate for Church leaders who are called to full-time
service to receive compensation for their needs?</span></i><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-12"><i><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 5.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[</span></sup></i><i><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">12]</span></sup></i></a><i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">If there were no stipends, only the wealthy could serve<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">If the Church
did not provide living allowances, then only those who were independently
wealthy would qualify for Church service. Some critics would doubtless be
troubled by this scenario, and would probably then claim that the Church
exalted wealth and personal prosperity, and would not allow any without it to
serve. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">Many Church General Authorities come from respected professions from which
they make a substantial living<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Dedicating
themselves full time at the sacrifice of substantial careers, these leaders
live modestly, work tirelessly, keep grueling travel schedules, and continue
doing so well past an age when others retire. They are also demonstrably men of
education and accomplishment; one can hardly claim that they were unsuited for
work in the world given their accomplishments prior to being called to
full-time Church service. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Michael
Otterson, formerly head of Church Public Affairs, observed: <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">I can hardly believe it when I hear people question the motives of the
Brethren for the work they do, or when they imply there is somehow some
monetary reward or motive. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Let me share the reality. Not all the Brethren have been businessmen, but
most have had extraordinarily successful careers by the time they are called to
be an apostle. As President Spencer W. Kimball once pointed out, the ability to
lead people and an organization is a more-than-helpful attribute in a Church of
millions of people, especially when combined with spiritual depth and a rich
understanding of the gospel. Because several have been highly successful in
business careers, when they become apostles their stipend and allowances may
literally be less than a tithe on what they previously earned. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Some of the Brethren have been educators. Elder Scott was a nuclear
physicist, Elder Nelson a heart surgeon. Several were highly successful
lawyers. Right now we have three former university presidents in the Twelve.
President Boyd K. Packer was also an educator by profession, although in his
spare time and in his earlier days he loved to carve beautiful things out of
wood. That sounds curiously related to another scripturally honored profession
— that of a carpenter. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Can you imagine what it would be like to be called to the Twelve? In most
cases you have already had a successful career. You know you will continue to
serve the Church in some volunteer capacity, but you have begun to think of
your future retirement. The First Presidency and the Twelve, of course, do not
retire. Neither are they released. With their call comes the sure knowledge
that they will work every day for the rest of their lives, even if they live
into their 90s, until they literally drop and their minds and bodies give out.
Their workday begins early and does not end at 5:00 p.m. The Twelve get Mondays
off, and those Mondays are frequently spent preparing for the rest of the week.
If they have a weekend assignment, they will often travel on a Friday
afternoon. Periodically, even though in their 80s, they face the grueling
schedule of international speaking conferences and leadership responsibilities.
<o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">What about when they are home? I have the cell phone numbers of most of the
Brethren because I sometimes have to call them in the evening, on weekends or when
they are out and about. I’m not naïve enough to think that I am the only Church
officer to do so. So even their downtime is peppered with interruptions. I
invariably begin those calls by apologizing for interrupting them at home. I
have never once been rebuked for calling. They are invariably kind and
reassuring, even early in the morning or late at night. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Their primary time off each year is from the end of the mission presidents’
seminar at the very end of June through the end of July. And while this time is
meant as a break, most of the Brethren use this time to turn their thoughts,
among other things, to October general conference and preparation of their
remarks. During Christmas break they do the same for April conference. Every
one of them takes extraordinary care and time in deciding on a topic and
crafting their messages. The process weighs on them for months as they refine
draft after draft. <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">This is not a schedule you would wish on anyone. Yet they bear it with
grace and find joy for some overwhelmingly important reasons — their testimony
and commitment to be a witness of the Savior of the world and their desire to
strengthen His children everywhere. They would be the very first to acknowledge
their own faults or failings, just as we can readily point to the apostles of
the New Testament and see imperfect people.</span></i><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-13"><i><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[13]</span></sup></i></a><i><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></i></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">In 1996, the stipend was in the neighborhood of $50,000 per year. In 2014
it was increased from $116,400 to $120,000<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">In 1996,</span><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-14"><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[14]</span></sup></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> the church
altered some of the responsibilities given to General Authorities. Prior to
this point in time, they also served on corporate boards of church-owned
companies and for these positions they received a stipend. At that point in
time, some of the financial information was disclosed, indicating that the
stipend was in the neighborhood of $50,000.00 a year. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">To give a sense
of proper comparison, US Department of Labor statistics list the 1996 average
salary of a civil engineer at $52,750, that of a computer programmer at
$50,490, and that of the average junior college teacher at $49,200. Therefore,
the living allowance, which provides for most of the normal day-to-day expenses
of a full-time authority and his family (including house payments, personal
transportation, food, clothing, entertainment, etc.), is in line with that of a
professional employee. It is far lower than the large management salaries that
might be expected for someone with the skills that these General Authorities
must have and the responsibilities that they must shoulder. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 14.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Question: Do General Authorities receive a
large sum of money when they are called in order to "keep them
quiet"?<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">Claims that General Authorities receive large "hush money"
payments are pure speculation with little data<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">This type of
criticism seems intended to imply that General Authorities perform their duties
out of greed, rather than sincere belief. This seems implausible, given that
most are at or beyond retirement age when called, and many have been highly
successful outside of Church service. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Furthermore: <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">●Non-disclosure agreements are standard practice with regard to salary and
compensation.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">●The numbers suggested have consistently escalated over time, despite an
absence of hard data.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">●Those who provide such accounts attempt to make normal practices seem nefarious
or hidden.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">●The Church has not hidden the fact that general authorities receive a
stipend, and there is scriptural warrant for the practice.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">These kinds of speculations as to money received almost always comes from
disaffected and former members, and involves large round numbers such as
$300,000, $500,000 or $1,000,000<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">They all claim
(in true conspiracy theory fashion) to have an inside source. They always make
claims with no evidence - and use nice big eye-catching round numbers such as
$300,000, $500,000, $1,000,000, and so on. Should the church provide some data,
it would almost certainly be dismissed as a cover up of the truth (protected of
course by those NDAs, right?). There may be a lot of reasons why people become
General Authorities, but it seems doubtful that getting wealthy is one of them.
You would think, with hundreds of General Authorities, all supposedly getting
excessive payments from the church (as the allegations go) for the last
century, there might have been some sort of financial scandal that the critics
could pin their speculations to. But it doesn't seem like it, does it? <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 14.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Question: Do General Authorities sign a
non-disclosure agreement promising to never divulge what they are paid?<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">It is highly likely that General Authorities sign a non-disclosure
agreement<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Not only do many
of the employees of BYU sign such non-disclosure agreements, but, those who
have access to this information are also required to sign such agreements.
Generally speaking, these agreements allow organizations to sue for damages
when a breach of confidentiality occurs. The major point here, though, is that
if general authorities are given a stipend (for living expenses), it is quite
possible that the stipend comes with a non-disclosure agreement (an NDA). This
would be the "contract promising never to divulge to anyone what they are
paid". Of course, it is presented in a way that makes all sorts of
insinuations. But probably if such a thing exists and happens, it follows the
standard boiler plate legal language used elsewhere by the Church's legal team
to handle the same issue. That contract wouldn't actually list the compensation,
and so while this person may have seen the NDA, we can be certain that they
have no personal knowledge of what the compensation actually is. The
$300,000.00 figure is just being tossed out with no real evidence behind it,
save anonymous hearsay. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Now, what is the
point of this sort of agreement? Mentioning the NDA in this kind of discussion
is intended by the critic to demonstrate that something nefarious is going on.
That is, we are meant to conclude that the Church is covering a big secret of
some sort with the use of NDAs. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">A non-disclosure agreement does not guarantee secrecy<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">This, however,
doesn't make much sense. One problem with an NDA is that in order to get relief
the injured party must sue. And in suing, the contract itself would become part
of the court case, and potentially available for public scrutiny. If the
objective is complete secrecy, then the concept of an NDA utterly defeats the
purpose in this case. Not only would it open up hidden information for public
consumption, it would also tend to confirm whatever had been said by the
general authority who offered information. This would only be some sort of
problem if the church was trying to hide something. And so if the church is
trying to hide payments to general authorities, then the whole process of
having a NDA creates far more problems than it would solve. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 14.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Question: Who is the highest-paid Church
employee in the Church of Jesus Christ of Latter-day Saints?<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 3;">
<b><span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 9.0pt; letter-spacing: 1.2pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; text-transform: uppercase;">The head football coach at Brigham Young University is likely the highest
paid employee<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Who is the
highest paid church employee? As of 2014, it is probably Bronco Mendenhall (the
head football coach at BYU). His base salary is estimated to be at least
$900,000 a year. With incentives and bonuses, it could be as high as $2,000,000.00
per year. Even at 2 million a year, he would only rank 59th (of 126) college
football coaches (a lot to us individuals, not excessive by the narrow standard
of his peers).</span><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry#cite_note-15"><sup><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 8.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">[15]</span></sup></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Of course,
nobody is really quite sure how much he makes because, like most employees of
BYU, Bronco Mendenhall has signed a non-disclosure agreement (NDA) about his
salary. And being that he works for a private university, you cannot simply
request this information. This is, by the way, standard practice for private
universities in particular, but its also true of most private entities.
Organizations where salary information is widely available are usually managed
by group contracts and are often unionized. The Church does not fit that
particular mold. The business side of the Church (and its corporate employees)
follow business practices that recommend these kinds of NDAs. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<span lang="EN" style="color: #4c5454; font-family: Roboto; font-size: 18.0pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Notes<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 2;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">1. Bruce R. McConkie, <i>Conference
Report</i> (Apr. 1975), 77.; or "</span><a href="https://www.lds.org/general-conference/1975/04/obedience-consecration-and-sacrifice?lang=eng"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Obedience,
Consecration, and Sacrifice</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">," <i>Ensign</i> (May
1975), 52. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">2. </span><a href="https://www.lds.org/manual/print/doctrine-and-covenants-student-manual/sections-21-29/section-24-declare-my-gospel-as-with-the-voice-of-a-trump?lang=eng"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">https://www.lds.org/manual/print/doctrine-and-covenants-student-manual/sections-21-29/section-24-declare-my-gospel-as-with-the-voice-of-a-trump?lang=eng</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">3. </span><a href="http://lds.org/scriptures/pgp/a-of-f/1.5?lang=eng#5"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Articles of
Faith 1:5</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">4. </span><a href="http://lds.org/scriptures/bofm/mosiah/27.5?lang=eng#5"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Mosiah 27:5</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">5. Lynn Arave,
"</span><a href="http://www.deseretnews.com/dn/view/0,1249,650194860,00.html"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">LDS programs
evolve over the years</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">," <i>Deseret Morning News</i>
(30 September 2006). <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">6. Bill McKeever,
"Mormonism's Paid Ministry," (accessed April 28, 2008); Sandra Tanner,
"Do Mormon Leaders Receive Financial Support?" (accessed April 28,
2008). <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">7. Gordon B.
Hinckley, "</span><a href="https://www.lds.org/general-conference/1985/10/questions-and-answers?lang=eng"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Questions and
Answers</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">," <i>Ensign</i> (November
1985), 49. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">8. This example
is from <i>Conference Report</i> (6-8 April 1945), 18. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">9. Royden G.
Derrick, "</span><a href="https://speeches.byu.edu/talks/royden-g-derrick_true-value-system/"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">The True Value
System</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">," BYU address (15 May 1979). <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">10. Marvin K.
Gardner, "</span><a href="http://eom.byu.edu/index.php/General_Authorities"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">General
Authorities</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">," in </span><a href="http://eom.byu.edu/index.php/Encyclopedia_of_Mormonism"><i><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Encyclopedia of
Mormonism</span></i></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">, 4 vols., edited by Daniel H. Ludlow, (New
York, Macmillan Publishing, 1992). <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">11. Heather
Whittle Wrigley, "</span><a href="https://www.lds.org/liahona/2011/12/new-mission-presidents-blessed-for-exercise-of-faith?lang=eng"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">New Mission
Presidents Blessed for Exercise of Faith</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">," <i>Liahona</i> (December
2011). See also an on-line "Church News" feature which reproduces
this material from </span><a href="https://www.lds.org/church/news/new-mission-presidents-blessed-for-exercise-of-faith?lang=eng"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">1 July 2011</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">12. Unit 15: Day
4, D&C 69-71," </span><a href="https://www.lds.org/manual/doctrine-and-covenants-and-church-history-study-guide-for-home-study-seminary-students-2014/section-03/unit-15-day-4-doctrine-and-covenants-69-71?lang=eng"><i><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Doctrine and
Covenants and Church History Study Guide for Home-Study Seminary Students</span></i></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> (Salt Lake
City, UT: Intellectual Reserve, 2013). <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">13. "</span><a href="http://www.mormonnewsroom.org/article/full-transcript-michael-otterson-address-at-fair-mormon-conference"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">FULL TRANSCRIPT:
Michael Otterson addresses FairMormon Conference</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">," <i>lds.org</i>
(7 August 2015). <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">14. Lynn Arave,
"</span><a href="http://www.deseretnews.com/dn/view/0,1249,650194860,00.html"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">LDS programs
evolve over the years</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">," <i>Deseret Morning News</i>
(30 September 2006). <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">15. </span><a href="http://www.coacheshotseat.com/SalariesContracts.htm"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">http://www.coacheshotseat.com/SalariesContracts.htm</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";"> (accessed 28
March 2014) <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Retrieved from
"</span><a href="https://www.fairmormon.org/answers/index.php?title=Mormonism_and_church_finances/No_paid_ministry&oldid=209669"><span lang="EN" style="color: #009abf; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">https://www.fairmormon.org/answers/index.php?title=Mormonism_and_church_finances/No_paid_ministry&oldid=209669</span></a><span lang="EN" style="color: #333333; font-family: Roboto; font-size: 7.5pt; mso-ansi-language: EN; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">"<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry<o:p></o:p></span></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Comments
-- first reactions to paid ministry justification argument<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">As
long as we are dealing in metaphors concerning flocks, as mentioned above, I
would prefer to use the image of fleecing the flock, something that con men do
for a living.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">As
the proponents of a paid ministry point out here, perhaps unintentionally, the
shepherd metaphor is not really the completely correct metaphor for what should
be going on in the church, although it is in fact the correct metaphor for what
is actually going on in the church today. Church leaders are not supposed to be
sacrificing church "lambs" for their own needs, although that is in
fact what shepherds do with portions of their flock. That metaphor is correct
only so far, and falls apart if you exceed its rational application.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">In
their bringing up the topic of warfare as part of their argument, they have
inadvertently given away a secret – the church leaders are empire builders at
heart, not religionists. Religion is just an excuse, like Islam -- for building
an empire with an army, like Islam, making the LDS church just another
"warlord religion." <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Some
are certainly better than others, but there is no such thing as a completely
righteous paid ministry, where "paid ministry" includes the
ideological feature that people are required to pay money for salvation,
delivered through a self-appointed bureaucracy – a moneymaking "salvation
bureaucracy."<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">People
may indeed be given priesthood power, but the instructions for the use of that
priesthood is that it was "freely have ye received, freely give." The
instant that that priesthood power is used for money -- to generate personal
income -- we are back with Simon the Sorcerer before he came to understand the
true gospel.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;">Even
short-term missionary work has its problems. As soon as the church puts
missionaries on its payroll, then they are employees, not free-will
missionaries. If a missionary can pay for his own mission, one way or another,
or perhaps his parents or friends can do so, then the necessary freedom of
choice and charitable attitude is maintained. But the second that a missionary
becomes a church employee, and becomes part of an army, things start to
deteriorate. The church can then start to treat that missionary like an
employee and make them part of their command-and-control system, which gives
the church organization too much power.</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;">At
one point, Joseph Smith was first voted a salary and then was voted to have no
salary. That was the status for the rest of his life, as far as I know. If this
answer implies that Joseph Smith had such an official salary, then it is a
complete lie. Or, if not a lie, then this is what we might call sophistry,
playing games with the truth so that people believe a lie, even if,
technically, there were no lies told. This might involve the skillful parsing
of words, or playing language shell games, to trick the listener.</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;">Most
of the problem here comes from one little logical and ideological trick. It is
true that people who love the gospel and wish it to succeed should be willing
to support those who are actively engaged in moving the church forward. That is
the essence of spontaneous, free-will charity. The difference between the
original church of Christ and today's church is that today's church has taken
this logic the next step and said that a person cannot be a good member of the
church and be assured of salvation unless they pay a mandatory tax to support
the church and purchase their salvation. It is that step of turning charity
into a mandatory tax that is the essence of today's priestcraft. The church
then functions like a typical government where it takes a tax without making
any commitments about exactly where that money will be spent, and then treating
it like a standard government appropriation process where the member/taxpayer
had no say about the money going into the system or how the money is spent once
it's in the system. In a true charity system, the people decide exactly what
they're willing to spend their money on, and they are perfectly welcome to
administer it themselves, if that is more efficient, which it normally is, or
whether they wish to give some or all their money to an organization which
promises to the more efficient than an individual could be. If that promise of
greater efficiency or more effectiveness is not upheld, then the giver is
perfectly justified moving his funds elsewhere. That particular form of
religious freedom is exactly what the current church has removed from its
members, or at least teaches and claims that it has that the vast power over
members' time and resources and the property. That is a clear case of unrighteous
dominion, and it ought to be clearly labeled as such.</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Does
a person's having the highest of high priesthoods entitle him to control everyone
and all their property? Like some kind of divine right of Kings? That was
Satan's argument, but the truth, according to God the father, is exactly the
opposite. The one who has the most priesthood power must be the servant of all.
That was the essence of the temptation of Christ, and he passed it with flying
colors, although a very large number of his followers, given similar choices
and opportunities, have failed that test.<o:p></o:p></span></div>
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<span style="background: yellow; mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri; mso-highlight: yellow;">mention epistle of 12
- start of coercion</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;">Those
apologists who present the arguments here should get points for clever
sophistry, but they do not get points for complete truth and accuracy. There
are so many things wrong with these assertions, that it could easily take
several books to straighten it all out. I have only one short article I am
planning to write, so I can't cover everything, but hopefully the reader can
get the basics here.</span><b><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;"><o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 14.0pt;">How is tithing calculated</span><o:p></o:p></div>
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<span style="font-family: "Arial",sans-serif; font-size: 14.0pt;">Mormonism and church
finances/Tithing/<a href="https://www.blogger.com/null" name="_Hlk27407186">How is tithing calculated</a><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 8.0pt;">https://www.fairmormon.org/answers/Mormonism_and_church_finances/Tithing/How_is_tithing_calculated<o:p></o:p></span></div>
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<span style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt;">< </span><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances" title="Mormonism and church finances"><span style="color: #009abf; font-family: "Arial",sans-serif; font-size: 10.0pt;">Mormonism and church finances</span></a><span style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt;"> | </span><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/Tithing" title="Mormonism and church finances/Tithing"><span style="color: #009abf; font-family: "Arial",sans-serif; font-size: 10.0pt;">Tithing</span></a><span style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<a href="https://www.fairmormon.org/answers/Main_Page" title="Main Page"><span lang="EN" style="color: #009abf; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">Table of Contents</span></a><u><span lang="EN" style="color: #009abf; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;"><o:p></o:p></span></u></div>
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<span lang="EN" style="color: #4c5454; font-family: "Arial",sans-serif; mso-ansi-language: EN;">Calculation of tithing<o:p></o:p></span></div>
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<span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 12.0pt; mso-ansi-language: EN;">Summary: I've been told that the Church expects or
teaches its members to tithe on gross income. What can you tell me about how
tithing it taught in the Church?<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">SUBTOPICS:<o:p></o:p></span></div>
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<a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/Tithing/How_is_tithing_calculated#Question:_Can_one_pay_tithing_on_only_net_or_surplus_income_and_still_be_a_temple_worthy_and_faithful_Latter-day_Saint.3F" title="Mormonism and church finances/Tithing/How is tithing calculated"><span lang="EN" style="color: #009abf; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">Question: Can one pay tithing on only net or surplus
income and still be a temple worthy and faithful Latter-day Saint?</span></a><span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;"><o:p></o:p></span></div>
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<a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/Tithing/How_is_tithing_calculated#Robert_D._Hales:_.22The_First_Presidency_has_written_what_the_law_of_tithing_is_for_us_today.22" title="Mormonism and church finances/Tithing/How is tithing calculated"><span lang="EN" style="color: #009abf; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">Robert D. Hales: "The First Presidency has written
what the law of tithing is for us today"</span></a><span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #4c5454; font-family: "Arial",sans-serif; mso-ansi-language: EN;">Question: Can one pay tithing on only net or surplus income and still be a
temple worthy and faithful Latter-day Saint?<o:p></o:p></span></div>
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<span lang="EN" style="color: #4c5454; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">First Presidency statement: "The simplest statement
we know of is the statement of the Lord himself, namely, that the members of
the Church should pay 'one-tenth of all their interest annually,' which is
understood to mean income"<o:p></o:p></span></div>
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<span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">Members of the Church covenant to pay tithing—the word
comes from "tithe," meaning "a tenth."<o:p></o:p></span></div>
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<span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">This has naturally led to the question, "A tenth of
what? Gross income? Net income? Pre-tax? Post-tax?"<o:p></o:p></span></div>
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<span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">Quite simply, the method is left up to the individual.
The First Presidency issued the following statement in 1970, which is repeated
the current (2006) Church Handbook of Instructions:<o:p></o:p></span></div>
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<i><span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">The simplest statement we know of is the
statement of the Lord himself, namely, that the members of the Church should
pay 'one-tenth of all their interest annually,' which is understood to mean
income. No one is justified in making any other statement than this. </span></i><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/Tithing/How_is_tithing_calculated#cite_note-1"><i><sup><span lang="EN" style="color: #009abf; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">[1]</span></sup></i></a><i><u><sup><span lang="EN" style="color: #009abf; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;"><o:p></o:p></span></sup></u></i></div>
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<b><span lang="EN" style="color: #4c5454; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">No member is ever to be told how to calculate their
tithing<o:p></o:p></span></b></div>
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<span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">Each member is to prayerfully decide how to interpret
this statement. No member is ever to be told how to calculate their tithing. No
member is authorized to tell another how to pay tithing.<o:p></o:p></span></div>
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<span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">Each year, members of the Church meet with their bishop
and declare their tithing status—they either indicate that they are full tithe
payers, or not. No questions are asked about the means whereby this is
determined—such matters are between the member and the Lord.<o:p></o:p></span></div>
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<span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">Anyone who claims otherwise bears the burden of proof,
and should be required to produce a statement which differs from the First
Presidency's statement of 1970, to which leaders have repeatedly appealed
since. This includes the most recent Church handbook.</span><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/Tithing/How_is_tithing_calculated#cite_note-2"><sup><span lang="EN" style="color: #009abf; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">[2]</span></sup></a><span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #4c5454; font-family: "Arial",sans-serif; mso-ansi-language: EN;">Robert D. Hales: "The First Presidency has written what the law of
tithing is for us today"<o:p></o:p></span></div>
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<span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">Elder Robert D. Hales:<o:p></o:p></span></div>
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<i><span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">The First Presidency has written what the law of tithing
is for us today: “The simplest statement we know of is the statement of the
Lord himself, namely, that the members of the Church should pay ‘one tenth of
all their interest annually,’ which is understood to mean income. No one is
justified in making any other statement than this.” (First Presidency letter,
19 March 1970.) </span></i><a href="https://www.fairmormon.org/answers/Mormonism_and_church_finances/Tithing/How_is_tithing_calculated#cite_note-3"><i><sup><span lang="EN" style="color: #009abf; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">[3]</span></sup></i></a><i><span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;"><o:p></o:p></span></i></div>
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<b><span lang="EN" style="color: #4c5454; font-family: "Arial",sans-serif; mso-ansi-language: EN;">Notes<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif;">1.</span><span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;"> First
Presidency letter, 19 March 1970. This letter has been quoted in numerous talks
by general authorities and Church lesson manuals. A convenient examples is
Robert D. Hales, "The Divine Law of Tithing," <i>Ensign</i> (December
1986), 14. </span><a href="http://www.lds.org/ensign/1986/12/the-divine-law-of-tithing?lang=eng"><span lang="EN" style="color: #3366bb; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">off-site</span></a><span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">2. </span><i><span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">Handbook 1:Stake Presidents and Bishops</span></i><span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;"> (2010), </span><a href="https://www.lds.org/handbook/handbook-1-stake-presidents-and-bishops/finances?lang=eng#14.4.1"><span lang="EN" style="color: #3366bb; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">14.4.1</span></a><span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">. In
accordance with Church policy, FairMormon will not reproduce the contents of
the first volume of the handbook here. Members who wish to consult this volume
can do so, however, by asking to see their bishop or branch president's copy.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">3.</span><span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">Robert
D. Hales, </span><a href="http://www.lds.org/ensign/1986/12/the-divine-law-of-tithing?lang=eng"><span lang="EN" style="color: #3366bb; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;">"The Divine Law of Tithing,"</span></a><span lang="EN" style="color: #333333; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-ansi-language: EN;"> <i>Ensign</i>, March 1970<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 8.0pt;">https://www.fairmormon.org/answers/Mormonism_and_church_finances/Tithing/How_is_tithing_calculated#cite_ref-1<o:p></o:p></span></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Comments<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">This 10%, supposedly solely calculated by the members,
is not really a free will gift to the church. The required amount to achieve
salvation should be zero. Obviously, any version of 10% is a great deal more
than zero. And it is not completely spontaneous. People are repeatedly told not
to rob God of the tithes and offerings, and they're also told that it is fire
insurance which they need. They are also told to contribute a generous fast
offering, usually in the same phrase, so that "generous" is the
controlling word. In other words, it would be going much too far to say that it
is left completely up to the membership to decide without constant
encouragement from church leaders to give more. So there are many different
kinds of "full-tithes," and you'll probably never hear someone tell
you to give a minimal tithe.</span><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 14.0pt; mso-fareast-font-family: Calibri;">Responding more formally to the current FAIRMormon answer<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">I would like to
challenge most of the answers to the main question concerning a paid ministry,
and offer an alternate explanation. In order to appreciate the practical importance
of this issue, an understanding of the strategic situation is very helpful.
However, I have put the 4-page strategic overview at the end of this document
to make it clearly optional reading.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Contents<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">1.</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"> </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Responding to the current FAIR Mormon answer<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">2.</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"> </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The Correct Answer<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">3.</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"> </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">A Strategic Overview -- plus conclusions and consequences<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">I will first
point out the difficulties I see in the logic FairMormon has provided,<sup>1</sup>
and then go on to lay out what I believe is the correct scripture-based answer.</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Your answer
begins by saying that "Having a paid clergy is not in and of itself a
terrible thing." As I intend to point out later, I believe that Christ,
and all the prophets who have written about the question in the scriptures, or
made policy decisions concerning it, including the first three prophets in our
dispensation, would completely disagree, and for very good reasons.<span style="mso-spacerun: yes;"> </span>A paid ministry is, and has always been, the
main vehicle by which the gospel is gradually distorted and transformed until
it is almost unrecognizable and becomes completely ineffective as we have seen
with the gradual formation and behavior of the Catholic Church over many
centuries. <o:p></o:p></span></div>
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<span style="background: yellow; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri; mso-highlight: yellow;">---Christ's temptations---</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">We should be
grateful that human nature never changes, but we would also be foolish to give
mortal men the unlimited power, along with ample incentives, to change the
gospel and its administration for their own advantage. Only if mortal men have
no chance whatsoever to benefit financially from the gospel, and are in fact
most likely to have to sacrifice great things for the gospel, are they likely
to stay honest and true. If they "own" a church position and salary
they will inevitably abuse it, even if they are not fully conscious of their
actions. The careerists who might naturally be drawn to the church as a source
of income will go elsewhere to make their fortune, leaving only the truly
committed members to work on behalf of the gospel at their own expense or
dependent on charity. Some may be driven mostly by seeking financial awards,
but others are driven by the opportunity to exercise power over others,
administer large budgets, establish a religious empire, etc. That might be the
most dangerous reason of all, as explained by D&C 121, and that has nothing
to do with whether they have some appropriate college degree or not.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">I'm sorry to say that it seems like a very weak and time-specific
argument to say that a paid ministry/priestcraft situation can only come about
by someone seeking a religion degree and then looking for a job as a clergyman.
We can safely guess that Nehor and Korihor in the Book of Mormon did not have
prestigious seminary degrees, nor have thousands of other preachers who felt
the call to the ministry, for whatever reason.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">We certainly have situations such as our seminary and Institute
program where someone can indeed "simply choose to become one of these
full-time workers." The system we have might be even more pernicious than
the "professional clergy" argument given. We might actually be better
off if those who take over the top leadership positions had been fully trained
in a rigorous (currently nonexistent) LDS theological seminary before they took
those positions. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">As it is, we seem to count vast ignorance of Christian theology and
church history as a net positive in being appointed to church leadership
positions. Top church leaders typically are not theologians or religious historians
or religion management experts, and are usually poorly prepared to make
worldwide gospel policy decisions at the beginning of their calling. It appears
that they are more apt to simply learn the ropes as an apprentice might do,
absorbing all the bad and good biases and prejudices of those they work with.
This might ensure that the leaders have a truly homogenous, not to say
monotonous, view of what a church leader should do, which would tend to
minimize the range of issues that might be considered in new situations. Rather
than having an objective view of exactly what the gospel includes and does not
include, and why, the enormous amount of relativism which is introduced by this
amateur apprenticeship program is a great deal more likely to cause trouble
than to be a benefit. In the process of creating a peer-reviewed
"gold-standard" or "constitutional" curriculum for a formal
course in Mormon doctrine for potential leaders, hopefully many people would
notice any significant differences between what the scriptures teach and what
the church has taught and implemented.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Currently, it is not very difficult for nepotism and attempts at
dynasties to be part of the church organization, since almost anyone can be
considered qualified by a modicum of experience to accept important management
positions. A rigorous meritocracy would be far superior and more
desirable.<span style="mso-spacerun: yes;"> </span>It appears that many staff
positions are filled by people with no particular qualifications as a religion
content manager. But these people might actually have more effect on day-to-day
policy then even the top church leaders. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">I assume there are many different channels through which people can
indicate their interest in becoming a paid worker at church headquarters. These
paths are probably just a little less obvious than the Protestant or Catholic
route of seeking a seminary degree and then seeking a job. Strangely enough,
similar seminary study is the path the church requires for many of its college
level religion teachers, who would otherwise be unqualified to teach many
technical religion topics. Presumably, those who gain experience as a bishop,
stake president, area authority, etc., are part of the feeder system that
results in one receiving a calling at the top levels. This is like going from
the minor leagues to the major leagues, and certainly includes a selection
process and perhaps a competition process. The fact that the process may take
longer than a four-year seminary degree, does not really change the nature of
the selection process. In any event, it becomes as much of a political process
as any other.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">These days, most of the men chosen as leaders have served a large
portion of their lives as volunteer church administrators such as bishops and
stake presidents and area authorities. Most of them are indeed good
administrators, and almost without exception will have provided for their own
retirement, with private pensions, Social Security, other personal resources,
etc., so that it would be no great burden for them to serve as central church leaders
without a salary. It is hard to see why they would need a church salary. Some
reasons for supplying a salary might include the church organization's desire
to make it look like a business by paying everyone a salary. That would help
justify the staff getting generous salaries. If only one or two needed
financial assistance, someone might propose paying everyone a salary just so
those one or two would not feel different. But, of course, a salary provides
the church with a control mechanism to maximize cooperation and minimize
dissent. It is very questionable whether that typical bureaucratic control
mechanism should have a place in a church organization.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">I think there is still great value in making those top positions
require continual sacrifice on the part of those doing the job, simply to keep
out those who would naturally tend to seek money and power (which is almost
everyone), and to keep them humble and unbiased in the decisions they make
concerning the use of church resources, avoiding any kind of appearance of
self-dealing or self-interest or conflict of interest.<o:p></o:p></span></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">A broader view<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Looking
at the world on a broader scale, it is my opinion that anyone who would suggest
that a paid ministry is not a bad thing must be completely ignorant of most of
the world's history, and is intentionally focusing on the microdot-sized bit of
history which might justify that person getting a church salary. No matter
where or when we look at the world and its organizations, the existence of a
paid ministry is always evidence of vast corruption, and always involves some
kind of religious corruption, although it may not be perfectly evident in all
cases. Whether we look at the paid ministries of the Egyptian pharaohs and
their priestly class, the priests of Baal or of Moloch, the priests directing
the worship of Nebuchadnezzar at the time of Daniel, the pagan priests of Rome,
the law of Moses, the Hindus, the Buddhists, the Muslims, the Marxists, the
fascists, the medieval kings and their courts, etc., ad infinitum, we see the
same pattern over and over again. These bureaucracies are set up for the exact
purpose of gaining political and economic power through deception, fear, and
force – whatever it takes. Usually that involves inventing a religion or value
system which strives to convince people that they are not entitled to freedom
and that their personal resources belong to the religious or political or
religious/political governing body. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Worst of
all, when the "true religion" finally and inevitably adopts these
corrupt and exploitative practices, it gives license to every other political
con artist to earn a very generous free lunch through rhetoric, propaganda,
deception, and force. 4 Ne. 1:26. Apparently, historically, it is always the
church which first forms classes based on paid ministry concepts, even while it
teaches that classes are bad thing, indicating the standard hypocrisy involved
in all of this. The extreme cases are in Marxism and Communism where the
rhetoric of avoiding classes is used to create the most rigid set of classes
imaginable. Apparently, people never get any smarter, and they always fall for
this total nonsense every time it is used. Inquisitions are one of the standard
tools of maintaining this corrupt power structure. The LDS church has not yet
gone as far as many of these organizations in killing dissenters, although
"inquisitions" might still be an appropriate title for some of the
"disciplinary councils" that are directed from church headquarters
while deceptively pretending that it is totally a spontaneous local phenomenon.</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Does a person's having the highest of high priesthoods entitle him to
control everyone and all their property, like some kind of divine right of
Kings? That was Satan's argument, but the truth, according to God the father,
is exactly the opposite. The one who has the most priesthood power must be the
servant of all. That was the essence of the several temptations of Christ, and
he passed it with flying colors, although a very large number of his followers,
given similar choices and opportunities, have failed that test. That applies to
every one of the tens of thousands of people who are currently part of the LDS
paid ministry.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Are there
really any New Testament Scriptures that <i style="mso-bidi-font-style: normal;">defend</i>
a paid ministry?<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The scriptures cited by the FAIR Mormon answers seem like very weak
support, if not actually antagonistic to the paid ministry issue.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">1 Corinthians 9:7-14 is a rather strange scripture as a beginning
quote on this issue. It mostly seems irrelevant to this paid ministry issue.
The chapter headnotes for 1 Corinthians 9 include the phrase "He preaches
the gospel to all without charge," indicating that the people who added
the headnotes saw no basis for any paid ministry, or that Paul made any actual
claims for payment.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Verse 7 begins with "Who goeth a warfare any time at his own
charges?" We might wonder how warfare has anything at all to do with a
paid ministry question. It may be that those engaged in warfare only go out at
the behest and at the expense of someone else such as a warlord or government
leader. But does that have anything to do with doing missionary work? It is
hard to see how. The disciples and apostles went out individually, on their
own, not under the control of some warlord. They had received special experiences
with the Savior's life and works or other miracles, and it was based on their
personal experience and personal desires to spread the gospel that they were
out teaching. That truly has nothing to do with any kind of warfare thinking or
related military bureaucracy and salary payments. If they were soldiers they
would usually expect to be paid for their labors, but that, again, has nothing
to do with spreading the gospel. This can be nothing more than a bad and
inapplicable analogy. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Worst of all, a soldier is not expected to have anything to do with
setting policy, but only to do his assigned job. How would it work out if every
soldier saw himself as a general? What interesting policies might they invent
to make their lives easier? The apostles were setting church policy at every
moment of their lives, and if they were hoping to become part of some grand
empire, then they were most definitely in the wrong line of activity. Under
Roman rule, they were most likely to be killed for their efforts, as many of them
were, rather than be paid for their efforts.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Considering the rest of the quotation, it is true that the gospel
constantly supports freedom and fairness, which includes ownership of property
and freedom of action, so it makes perfect sense for someone to expect to be
paid or repaid for the work they do in the normal flow of commercial life or in
farming. Slavery is epitomized by forcing someone to do work and then not
paying them a fair wage for that work. But what has that got to do with purely
charitable gospel activity? Paul does make a strange claim to be repaid by the
people whom he has taught "If we have sown unto you spiritual things, is
it a great thing if we shall reap your carnal things?", but then
completely refuses to use that power or claim over them. "Nevertheless we
have not used this power; but suffer all things, lest we should hinder the
gospel of Christ."<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">(As Alcuin
notices, making people pay huge amounts of money to learn and live the gospel
would have been an enormous restraint on the spreading of the gospel. That was
the exact problem which kept the law of Moses from going any further than among
the Jews. If you want a good message to spread widely, and change the way the
world operates, it must clearly be a net benefit, not a net cost to the
proselyte.) (See Alcuin's comment mentioned in the book on tithing by Rev. Clark?)</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">If Paul brings up this potential claim against the goods of his
converts (perhaps just playing the super lawyer for the fun of it, perhaps
merely to bring up the point that those who received the gospel had a duty to
repay that gift somehow, just as he felt driven to teach the word), and then
specifically refuses to follow through with any such claim, what is the policy
we are to follow today? Should we not make the exact same choices Paul did, for
the exact same reasons, or do we use his throwaway logic to actually enforce
claims over church members? If we are going to follow Paul's actual policy,
then we take nothing, and we refuse any paid ministry situation. even while we
find other productive ways to "give back" to the larger cause.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Concerning verses 13 and 14, under the Law of Moses which governed
nearly all the practical affairs of the Israelites, yes, it is true that under
the arrangements specified for Levites and non-Levites, the Levites were
provided their living and were paid for their work under the Law of Moses,
especially during their once-a-year visit to the temple, but how far does that
go as a metaphor or analogy in today's world?<span style="mso-spacerun: yes;">
</span>The Law of Moses was done away after the death and resurrection of
Christ, including ending the Levite tithing arrangements, which put almost
everything up in the air as unsettled, so exactly what are the rules for today
that you are espousing? Are you saying that we are and should be living the Law
of Moses today? If not, then you have to give a great deal more background than
just cite this one seemingly irrelevant scripture. Rather than having appointed
lifetime priests as under the rigid and cumbersome Law of Moses, as with the
Levites, every man today is his own priest and no one should expect to be paid for
being his own priest. Is every man going to go through the meaningless ritual
of paying himself for his church service?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The next topic is entitled "History of the concern within LDS
thought," but this paragraph doesn't mention a single thing about why
"the early members had a real distrust of paid clergy." Was this a
purely baseless bias, or did they have good reasons that ought to apply to
themselves then and to us now? I don't know of any automatic mechanism that
protects church members from oppressive church leaders. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">We might mention that other churches reached the exact same conclusion
as the early Mormons. One incident involved the Baptists in Connecticut writing
to Pres. Thomas Jefferson about the state level persecution of Baptists by
churches incorporated under state law and given political powers. The Baptists
refused to be incorporated, lest they become just as secularized and oppressive
as these other more favored Protestant churches. Whether it was intentional or
not, the Mormons started out agreeing completely with the Baptists on
organizational matters, and only later adopted the potentially repressive
statist Protestant views and procedures and also those of the Catholic Church.
Obviously, the power-seeking of Catholic Church clergy was evidenced by their
constant goals to accumulate property and money, and build a religious empire.
Also obviously, the Catholic Church changed gospel doctrine and policy as a
means to support their vigorous self-aggrandizement and empire building. It has
been amply shown that even the first step down that path is corrupting, no
matter a person's good intentions. The option to change church doctrine and
policy for one's own benefit, especially monetary benefit, will always be
exercised if there is any opportunity whatsoever.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The next citations are Luke 10:7 and D&C 70:12. Notice that Luke
10:4 says "Carry neither purse, nor scrip, nor shoes: and salute no man by
the way." These Seventy who were sent out were clearly missionaries, who
were dependent on the goodwill of their contacts to take care of them. Ideally,
their contacts would be hospitable enough and grateful enough to supply their
needs as they passed by, but there was never the slightest hint that these
local people were required by any law to recompense these missionaries. This is
purely activity in the Good Samaritan kind of charity.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The quoting of Luke 10:7 as support for a paid ministry seems
completely irrelevant and inappropriate.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">"And in the same house remain, eating and drinking such things as
they give: for the labourer is worthy of his hire. ..."<span style="mso-spacerun: yes;"> </span>This has absolutely nothing to do with a
commercial contract for labor. The Seventies could not possibly have a legal
claim for payment. This is pure, direct, individual charity. The teaching by
the missionaries is charity, and the providing of food by their guests and
contacts is charity. There is simply no support whatsoever here for a paid
ministry, unless that "paid ministry" amounts to something as
innocuous as the missionaries having dinner appointments every night with
different members.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">As a small sidenote, the phrase "Go not from house to house"
sounds like bad news for our missionary program today. This seems to end
tracting and perhaps refers to some kind of a referral process.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The D&C 70:12 reference is the only one that has any real possible
significance, and that seems to relate only to a short-term historical
situation which doesn't apply at all today. From about 1831 to 1833 Bishop
Partridge was assigned to handle church real estate matters and welfare distribution
matters related to gathering the Saints to Jackson County, Missouri. That was a
critical administrative function, but it mostly came to an end when the Saints
were driven out of Missouri. With a little less chaos and a little better
church organization, most of those functions could be done by volunteers, as is
done today at the ward and stake level.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The story that appears in Acts 18:3 seems relevant even though it is
not cited in the FAIRMormon answer. We find Paul living in Corinth, practicing his
tentmaker trade along with members there who worked in the same trade.
Presumably, Paul worked to earn money to supply his own wants and needs. If he
felt he had broad claim on everyone else's goods, why would he bother to work
himself? Verse 4 tells us "And he reasoned in the synagogue every sabbath,
and persuaded the Jews and Greeks." Does this pattern of working and
preaching sound like someone who has an independent living as a paid preacher?
I believe we can say that Paul taught in the synagogues without pay. Acts 18:4.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The FAIRMormon answer includes the sentence "Although not
completely relieved from responsibility for his temporal needs at that time,
the Prophet was told by the Lord to look to the church for temporal
support." But that statement leaves out a lot of relevant factors.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">D&C 24:3
Magnify thine office; and after thou hast sowed thy fields and secured them, go
speedily unto the church which is in Colesville, Fayette, and Manchester, and
they shall support thee; and I will bless them both spiritually and temporally;<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">4 But if they
receive thee not, I will send upon them a cursing instead of a blessing.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Joseph Smith was not let off the hook for doing all that he reasonably
could to support himself and his family, and the support he was to receive in
Colesville and elsewhere was to be short-term and in the nature of
friend-to-friend charity, with nothing like a legal claim or a commercial
transaction. Those people were to be much blessed for doing good and would be
cursed for not doing good. That keeps it completely in God's charitable realm,
like the widow who fed Elijah from an unending barrel of flour and jar of oil,
with no connection whatsoever with normal business operations. It was all to be
completely informal. There is no talk of paying tithing, no council on the
disposition of the tithe dispensing monies, etc.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">It is also a little bit strange that 2 Nephi 26:31 is cited as a proof
text for supporting a paid ministry. Together with verse 30, the two verses
actually argue against the paid ministry conclusion.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">2 Nephi 26:30
Behold, the Lord hath forbidden this thing; wherefore, the Lord God hath given
a commandment that all men should have charity, which charity is love. And
except they should have charity they were nothing. Wherefore, if they should
have charity they would not suffer the laborer in Zion to perish.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">31 But the
laborer in Zion shall labor for Zion: for if they labor for money they shall
perish.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">This actually has two possible interpretations, neither one which support
the paid ministry arguments. I believe verse 31 tells us that all people who
labor in Zion should indeed labor idealistically and altruistically for Zion.
If they labor for money, perhaps as a careerist might do, they shall perish.
That seems like an explicit argument against even the slightest whiff of a paid
ministry.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Looking at it a different way, those who labor for Zion, which might
include missionaries, should receive charity from other people in Zion,
although the missionaries are not ENTITLED to demand it (as a matter of
enforceable religious law). All the Saints should be willing to help other
Saints engaged in a good cause, but none of this is contractual or mandatory.
If the missionaries are not receiving support for their labors, they would be
well advised to go somewhere else where they were made more welcome and WOULD
receive support for their labors.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">I believe we can say that a "paid ministry" situation is not
merely a matter of the attitude of the people who are receiving the payments.
The instant that they believe they have the power to change doctrine or policy
or practice for their own convenience, they have already started down the paid
ministry/priestcraft route. No human can resist this force, unless he engages
in extreme determination and preparation. Christ himself might have resisted
it, but he made sure that he was never in a situation where he might have to
compromise the smallest iota. I don't know why we imagine that we can be more
constant and righteous than he, with no external constraints on us.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The FAIRMormon
answer also includes a quotation from Elder McConkie arguing that "those
who devote all their time to the building up of the kingdom must be provided
with food, clothing, shelter, and the necessaries of life." The question
he does not touch on is "Who gets to decide whether central church
payments are needed and for what?" Do the people who are going to receive
those payments get to decide what those payments are? That sounds like an
obvious conflict of interest. We might look to Christ and the Apostle Paul who
both performed many astonishing works, and they never sought or claimed
anything, and only took what was charitably and freely and spontaneously
offered them.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">I think we have
an amazing example of the restraint of Christ on these points. At one point He
was starving to death and could have turned stones into bread to relieve his
hunger, but he didn't do it, because that would be a misuse of his sacred
powers for his own selfish needs. Humans might have trouble being as precise as
he was, but we ought to keep that standard before us, and attempt to be as full
of integrity as he was. Freely and enthusiastically embracing the concept of
self-interest is the complete opposite of trying to meet his standard.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">If people who never receive anything from the church, and are
considered doctrinally unable to receive anything from the church, directly or
indirectly, make the decision that others should receive something from the
church funds, that might at least lower the risk of corruption. It would be
better if no one gets anything from the church organization so that the
temptation can never arise. That was the process that went on for hundreds of
years (after the life of Christ and for the first 80 years in our own time) and
was very successful, so it has real merit as the ideal situation. In that
situation, EVERYTHING is spontaneous charity so there is no way to do any corrupting
empire-building and bureaucracy-building.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Who decides HOW MUCH needs to be paid out? The normal rules of
fairness and constitutional behavior indicate that those who pay in should be
the ones who decide how much is paid out and for what. Before 1923, the members
had a legal way to put a damper on inappropriate spending or typical
bureaucratic empire building. Unfortunately, after the 1923 secular
incorporation of the church, we now have a "taxation without
representation" situation where all important decisions are totally
uncontrolled. We have no constitutional division of powers, etc. This absolutely
guarantees eventual corruption. No matter how good the men are, they are still
men and need constant constraints.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">In the section entitled "Priestcraft," the FAIRMormon answer
tries to limit the question in this way: "However, it should be noted that
priestcraft as it has been defined is a condemnation of intent (to get gain and
praise, and not for the welfare of Zion), and not about that individual receiving
support." I beg to differ. I believe all the scriptural evidence is that
an individual's original good intent has nothing to do with it. If people have
the option to claim money from the church and its members, that alone is a
corrupting influence, and the bad intent will always creep in, no matter what.
And if that claim is long-term and general, as opposed to some specific
transaction such as buying building materials to build a specific chapel, and
if there is the slightest opportunity to affect church doctrine and policy in
any way for one's convenience, then corruption is guaranteed.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">I believe it is easy to show that the church today has changed several
critical aspects of the gospel and its administration, about six in number, and
they are all a result of first embracing the corrosive effects of a paid
ministry.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Strangely enough, doing church administration the right way seems to
be many times more effective than doing it the empire-building way. That alone
ought to be enough to end the arguments for a paid ministry. In Christ's frame
of reference, building a world church is not something to be carefully and
closely managed in typical profit-making corporate administrative fashion. It
is actually impossible to manage and control it, and even the attempt is very
damaging.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 14.0pt; mso-fareast-font-family: Calibri;">The Correct Answer<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">I am challenging the conventional LDS answer concerning the issue of a
paid ministry. To do a thorough job of it, my answer and alternative will have
to be rather lengthy, but hopefully it will be worth the trouble concerning
this important issue. It should be useful to</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"> </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">briefly explore
the concept of a paid ministry during three historical periods:<span style="mso-spacerun: yes;"> </span>in the Book of Mormon before Christ, during
Christ's ministry in Jerusalem, and today. The doctrines said to be in effect are
the same in the first two periods but are radically different in the third.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Considering the life of Christ and the writings of the apostles and
prophets in any detail, I don't see how an argument for a paid ministry could
possibly be correct. Unfortunately, that also means that the church today,
which has a very big paid ministry program, is very much out of order when
compared to the scriptures. It may usually be admirable to be defending current
church policy, but in this case, when the central church has deviated on a
grand scale from all scriptural instruction, the honest thing to do is to
acknowledge the problem and try to fix it. I guess the FAIR Mormon organization
has to decide if they are apologists for the basic and eternal GOSPEL, or are
they apologists for current church leadership and staff. Unfortunately, those
are two very different things today.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">I consider myself a stalwart defender of the gospel, but I think part
of that includes noting all the many places where the current church has
wandered off the path. In the year 2020, the gospel will have been on the earth
for 200 years in our era (with a formal church organization in place for 190
years), and in every other situation when the church has reached the 200-year
mark, it has been in the process of falling apart. A serious theologian and
historian would take that into account as an inescapable gospel law and look
for the deviations that almost inevitably must have happened at this stage. It
should be no surprise that after 200 years of enduring strong secularizing
pressures, NO organization can remain on course without a very vigorous
self-examination process, and we have no such process. A vigorous self-review
of the church by people who care about such things, as is likely to be found
among the FAIRMormon apologists, might be a way to establish a grassroots
process that keeps the main church on track. One of the things which needs to
be reconsidered is the nature and tasks of living prophets. Granting them
unlimited and unexamined powers to change things has not turned out very well.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">I believe this needs to be a grassroots amateur volunteer effort,
simply because anyone who might be considered a professional is probably
already tied in with the paid ministry scheme of things as part of his career
and career options, and is going to defend a paid ministry theory out of
self-interest, even if his logic and scriptural reasoning makes no sense at
all.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Our nation is currently engaged in a great ideological battle
concerning our federal government's Supreme Court. We now have at least four
members of the Supreme Court who see no reason whatsoever to honor the
originalist interpretations of the words of the Constitution. They feel fully
justified in saying that their personal ideologies, which are firmly Marxist,
and which consider the original Constitution nothing more than an unimportant
piece of ancient parchment, ought to override whatever those dead founders may
have had in mind. (I consider Marxism just another term for Satanism).<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Unfortunately, the church today has the exact same problem about
understanding and applying the originalist positions of the scriptures, and
like the four leftist members of the Supreme Court, the current church leaders
have decided that their personal preferences about interpreting the scriptures,
usually for their own convenience, with no checks on their behavior by outside
members or theologians, should easily override the original intent of the
scriptures. Do the current prophets get to rewrite the scriptures any day of
the week on a whim, or are they tightly bound by those ancient teachings? With
no one to check up on them, they apparently feel they can do whatever they
wish.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">At this late stage of the game, as we near the typical 200-year
implosion, I consider it highly unlikely that the current church leaders'
positions on the paid ministry issue, and on several other issues of about the
same importance, can be corrected so that we somehow avoid the almost
inevitable 200-year gospel meltdown. Nonetheless, it seems worth making a
heroic effort to avoid the crash. We see plenty of symptoms that this crash is
in the process of occurring, but somehow many of us plug our ears and cover our
eyes rather than recognize the obvious.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">I am guessing that all the current hubbub about church members
"learning things they never knew before" about the church, and
complaints about lack of "transparency," leading them to doubt or
leave the church, is part of this "winding up scene" in our own time.
Suddenly, for reasons which they often cannot articulate, the church doesn't
make much sense anymore. Most of their lives they were just going through the
motions out of habit without any in-depth understanding of the gospel before,
and all of a sudden, the whole thing seems like an illusion. Any small pebble
thrown by the church's enemies results in an enormous hole in their glass
house. The few answers which the church does offer seem like too little, too
late, to explain why we are where we are. Those few timid and incomplete
answers may actually give rise to a great many more new questions than they
answer.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">I believe the gospel can be fully defended, at any philosophical,
doctrinal, or historical depth level that is desired by serious questioners,
but, at this point, there is no place that those questioners can go to get the
fully integrated truth. The central church organization itself seems as
bewildered as anyone else. Like the members, they have been going on autopilot
for 100 years now, and there is no one alive at church headquarters who has the
slightest clue as to how to understand and interpret exactly what happened
during the first 100 years of the church's existence (or for the second 100
years either, for that matter). We either need to find some 200-year old church
member/leader historians and theologians who can just tell us what we need to
know, or we need to improve our game by a factor of 20 or 100 times in the
areas of studying church history and theology. Our continued laziness and broad
ignorance will simply make it absolutely certain that the church will soon fall
apart, as it always has before. One might hope that a fully literate population
would remember important things much longer than a purely verbal society, and
avoid distortions, but apparently the practical difference is not that great.<o:p></o:p></span></div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Christ the
exemplar<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">It seems like the best place to start would be with the life of Christ
himself. He has been our source of instruction at every phase of the world's
existence, especially during his actual life on earth. He may not have always
presented his teachings in giant black headlines in our current language and
idiom so that we could not possibly make a mistake of interpretation, like
"NEVER ALLOW A PAID MINISTRY OF ANY KIND," but all the important
teachings are there if we will but look for them. For example, he did not spend
a whole chapter of the Gospels telling us what an evil and destructive thing a
paid ministry would be, but he did pattern his own life and instruct everyone
around him to take great pains to avoid even the slightest semblance of a paid
ministry situation. It should not be too hard to understand his teachings on
that point if we simply are asking the right questions as we read the New
Testament.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">In reviewing his instructions to us,
it seems very important to start with the Matt. 10:8 "freely ye have
received, freely give" theme before we get into this discussion any
further.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">It is a little bit strange to pay
people full-time to dispense charity on behalf of other generous, charitable persons,
which is what the tens of thousands of church employees today are paid to do to
a large extent. Obviously, paying people to dispense charity usually gobbles up
a very large chunk of the charity and can quickly mostly neutralize the effect
of the original charitable giving. It would be far better if the charity
delivery system was itself charitably donated. This is especially true when
what is being donated and passed along is priesthood power to do good. Here are
a few more of the instructions:<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">Matt. 10:<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">7 And as ye go, preach, saying, The kingdom of heaven is at
hand.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">8 Heal the sick, cleanse the lepers, raise the dead, cast
out devils: <u>freely ye have received, freely give</u>.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">9 Provide neither gold, nor silver, nor brass in your
purses,<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">10 Nor scrip for your journey, neither two coats, neither
shoes, nor yet staves: for the workman is worthy of his meat.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">The most critical instructions here
are in verse 8. Without requesting any remuneration, they were to do many
charitable works among the people. "Freely have you received, freely
give." They would be giving away everything, from the benefits of their
priesthood power to earthly goods, if they had that option. In many ways, the
church today has ceased to be a charitable organization, and has become a profit-making
organization, working to charge for all the good it does, as through
centrally-required tithing.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Matt. 10:10 says "for the
workman is worthy of his meat." That may be true, but the big question is
who gets the bill? God accepts that bill, and does not pass it along to men in
any coercive way.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">If the apostles are giving away free
teaching and free miracles, is that just a set-up, a teaser, a loss-leader, so
that they can then charge people for the ordinances they get later? We might
notice that baptism and the Gift of the Holy Ghost were given away freely, by
John the Baptist and by Christ himself and his apostles Peter and John, so is
that, again, just a teaser to get people into the system so that they can be
charged for the higher ordinances of endowment and eternal marriage which they
will be taught to desire?<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Doesn't it seem a little bit strange
that if the apostles are doing such unusual things as raising the dead and
casting out devils, they would do that for free, but would want to get paid for
officiating at more ordinary events such as temple weddings? If one were
marketing these many services, one might expect that raising the dead would
bring a much higher price than simply officiating at a wedding.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">It should be
useful here to mention the case of Simon, sometimes known as a sorcerer, as
described in Acts 8, who later repented of his errors when he learned the full
truth. Simon saw the powerful effects of people receiving the Gift of the Holy
Ghost and wished to be given that same power to bestow the Gift of the Holy Ghost,
and was willing to pay for that power. It was made very clear to him that
priesthood power was not for sale, just as the priesthood ordinances are not
for sale, but are to be freely bestowed where appropriate. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">We hear people
arguing that church members are not required to pay for the temple ordinances
they receive today, but that just demonstrates the cleverness and subtleness of
the current system. Today, those higher ordinances are not provided in some
inexpensive endowment house but only in the very expensive temples. And no one
gets into those temples without a temple recommend, and no one gets a temple
recommend without paying a full tithing to the central church. There is no
other pathway. There is nothing so blatant as having a computer records check
of payments before one can get into the temple door, or some kind of cash
register operation, but the same operational effect is achieved by the more
dispersed and low-key temple recommend system.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">It seems logical
that a truly charitable organization would give priesthood ordinances based on
people's desires and needs, not their ability to pay. The focus should
logically be on the needs of the one, not the needs of the central
organization. As soon as the needs of the central organization become primary,
we have someone who is trying to build an empire based on dispensing religious
favors and services.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">It is always
suspicious to have clergy charging for religious ordinances, regardless of how
that "charging" is done. The question keeps coming back to "are
we a charitable organization or not?" Or are we explicitly a business,
carrying on this activity for profit-making purposes, perhaps trying to build
an empire?<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">There is a bit
of irony operating here when temple ordinances warn against being able to buy
anything in this world for money, but then require the indirect payment of
money for those very ordinances.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Some tithing and temple recommend history<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Without access to detailed church historical records, it is difficult
to give more than a high-level overview as to how tithing policy has changed
radically over time, but it is still possible to indicate a likely beginning
point, middle point, and endpoint. As a beginning point, there was no mention
of the need for a temple recommend until 1856, and tithing was then mentioned
as one of the criteria to be considered. Before that, concerning the Kirtland
and Nauvoo temples, there is no mention of any need for a recommend, and
presumably no specific requirement for tithing payment. As to a middle point, the
1899 series of presentations by President Lorenzo Snow on the topic of tithing
were considered quite a departure from the normal policies on the question of
tithing. It can be shown that Pres. Snow was pleased by the increase in the
central collection of tithing as a result of his messages, but that new level
in the payment of central tithing only came to about one dollar per church
member per year, probably a great deal less than a "full tithing" for
all. Concerning an endpoint, it was not until 1964 that a temple recommend
question asks whether applicants "are" full tithe payers. Before
that, lesser standards such as "undertake to become" a full tithe
payer were often acceptable.<sup>2</sup><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">It appears that
in the late 1800s, arguments were occasionally made that Church members ought
to be required to pay a full tithing to the central church before they could
receive a temple recommend. It appears that there was some justification for
that desire to collect more money centrally, since the Salt Lake Temple had not
been completed, and was not completed until 1893. However, the desire to get
more money flowing into Salt Lake City apparently went far beyond just desiring
to get a temple finished, and really was the beginning of a desire and
agitation to build up a more elaborate and expensive central bureaucracy. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">It appears that
those early arguments for keeping members out of temples unless they had paid a
full central tithe had little effect, quite possibly because at that point the
church members were considered to be the real owners of the church and its
property, even though the church members appointed a trustee to act on their
behalf, usually, but not always, whoever held the office of the church
president. In other words, there was no church officer who had complete control
of the temples as against any claims of the members. The trustee would need the
permission of the church members in order to take such radical and separate
control of the temples, and it was unlikely that the members would be willing
to agree to that.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">This issue of
needing to pay a full central tithing to receive a recommend was probably
further advanced in 1923 when the church leaders (quietly, even secretly, I
presume) executed what I will call a lawyers coup and rejected the church
organization which had been in effect for nearly 100 years in which the church
members acted as an unincorporated religious association which periodically
appointed a trustee to manage their affairs, and instead incorporated the
church headquarters as an arm of the new Utah state government, partially
merging church and state. Where before the church had been a creature of the
membership, it now became a creature of the political state and got a good
start on its gradual and inevitable secularization.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">It was a coup
in another sense, simply because there was no such thing as a
"purchase" or an "investment" by the church leaders. They
just took control of it through some imagined "right of conquest"
kind of thinking. This self-perpetuating headquarters autonomy continues today
as leaders are invited from the normal commercial activities of the world to
become church apostles and managers today without investing a dime of their own
money, while they are given unconstrained control of many billions of dollars
in income and assets.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">We should note
that the original scriptural pattern was that the members would assist in
choosing the candidates for leadership, thus avoiding a completely isolated
leadership monoculture at the apostle level.<span style="mso-spacerun: yes;">
</span>Acts 1. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Apparently this
1923 action meant that the church leaders were able to take central control of
all church properties, especially including temples, however illegitimate that
new control was, and now, as the exclusive owners of the temples, they could
set the rules for attending the temples and exclude anyone they wished.
Obviously, at the top of the list, was a requirement that people pay in a full
tithing to the central church organization before they could have access to the
temples. For nearly 100 years before that, people had paid tithing locally, and
managed it themselves mostly, with only some of it being directed to central
church headquarters, presumably based on the members' perception of centralized
needs. I believe we can say that that 1923 event was the beginning of a very
serious and determined paid ministry regime in which access to the temples was
limited to those who paid their tithing to the central church in exactly the
way specified by the new "owners" of the temples.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Having supplied all the resources and labor, I believe the members
legally did own the temples, and the church trustee did not. He was only an
agent of the members. That is why this was corrupt, since the leaders took
control of something that was never theirs, and never should be theirs. If the
members felt they owned the temples at least as much as leaders, they had good
reason to think that, based on logic and history. The temples are a charitable
effort to be shared by the church members, church leaders, and all the world
who are willing to accept the gospel. Anything else is certainly priestcraft,
trying to extract money out of people based on religious arguments and
trickery, including guilt trips.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">As I will
explain in more detail later, I believe this lawyers' coup was a great
curtailment of LDS personal responsibility and their religious freedom to
manage their own religious resources, and was an example of an exercise of
unrighteous dominion under the terms of D&C 121. That was the beginning of
the end for the church in our time. Nearly all other deviations from the
scriptures stem from this one, since defending their coup, their winnings, and
the promise of its eternal flow of income became the prime directive.
Everything that might interfere with that flow of money or the personal ease
and convenience of the leaders would naturally be curtailed, especially
including any potentially expensive and troublesome commitments to make any
positive changes to the society around them, in accordance with their actual
scriptural charges.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Historically, one of the main goals of operating a religion business
was to find a way to sell that which many people desire the most -- salvation,
and a sure place in heaven. The Catholic practice of indulgences is an
interesting example, where people were told they could buy forgiveness of their
sins before or after the fact, with the church pretending to act as the Savior
himself in issuing "forgivenesses" or pardons. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Even though the scriptures tell us that priesthood power is freely
received and should be freely given, the first impulse of any one who desires
to be part of a paid ministry is to get control of that pathway to heaven and
start charging tolls. The LDS headquarters has managed to do that through
charging for access to its temples, and that has apparently turned out to be a
very profitable "tollbooth." With these policies in effect, those
"tollbooths" are naturally concentrated where people have the most
money and have the most anxiety about assuring their place in heaven, including
places for their families and ancestors and friends. It also helps that we have
a very glorious description of heaven, and people's possible experiences there,
which increases the desire to qualify. If people had a much more modest view of
what heaven entails for them (or the possible horrors of hell), they might be
much less driven to make extreme sacrifices here to try to add certainty to
their own religious future.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">To further bind down the members and make sure that the income was
dependable, for many years those recommends had to be renewed every year, where
now it is reduced to only every two years. That would help get rid of the
possibility of people only seeking a recommend (and paying a centralized
tithing) when they actually needed it. This way, people would feel that they
were not in good standing in the church if they did not have a current
recommend, even though they were in fact doing everything that the gospel
requires them to do, including distributing tithing to the poor and to other
good purposes. Put another way, a person without a centrally-sanctioned
recommend (from paying central tithing) is considered to be partially
disfellowshipped, out-of-favor with the church. Their salvation insurance
policy has lapsed. This is a useful fear factor in controlling the masses and
their money.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The real truth is that most people only need to go through the temple
once for their own purposes, but that doesn't make the temples work very well
as highly productive and dependable tollbooths. To overcome that problem, you need
to put a huge effort into promoting genealogy research, family history work,
and temple work. People need to be made to worry anxiously and continuously
about the fate of their ancestors once they have taken care of themselves. This
is very much like lighting the candles in the Catholic or Russian Orthodox
churches to give prayers for the dead to help their eternal progress. That
should seem like a strange process to us since we know that lighting candles is
a very ineffective way to do proxy work for the dead. But the proxy work we do
for the dead is only slightly more effective and it is enormously more
expensive. (As I present in detail elsewhere, the cost for each new unique name
which is processed through the temple system is about $2000, instead of the $2
that it could be with a better procedure.)<sup>3</sup><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">But, again, the truth there is that the best evidence we have is that
those on the other side will be taken care of just fine, with or without our
help. Going to the temple multiple times is mostly for our personal benefit,
not for the benefit of the dead. Under current conditions, we can never do the
temple work for more than a microscopic fraction of the 70 billion people who
probably have lived on this earth, all of whom are our ancestors, and still only
the tiniest fraction of even the 7 billion people for whom there might be
records remaining. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Obviously, for fairness purposes, we should expect there are heavenly
contingency plans for all these people that have nothing to do with our
responsibilities and abilities during our lifetimes. We have reason to believe
that there have already been millions of people resurrected in the First
Resurrection which started with the resurrection of Christ. How does such a
person get judged, resurrected, and exalted without any of the basic
ordinances? Presumably someone already has a plan to take care of that little
administrative problem. Perhaps there are processes going on right now on this
very earth that we know nothing about that deal with this little detail.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">We have the interesting case of Joseph Smith's brother Alvin who had
gone on to his celestial glory long before there even was any system available
to do any temple work for him. D&C 137. (It doesn't specifically say
whether he had been resurrected or not, but it seems hard to imagine that he
would not have been resurrected if he was already in the celestial kingdom.)
Perhaps the righteous people among those 70 billion people will all simply
revisit the Earth during the millennium and take care of their own ordinance
work for themselves without any help from us.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The important thing from the church paid ministry viewpoint as that
people have to have a reason to be constantly going to the temple which means
they will constantly pay their tithing so that the generous income to the
central church will be guaranteed. This conclusion is a great deal more than
just speculation on my part. From my very extensive research on genealogy
computer systems, it is easy to demonstrate that with the current level of
resources being put into genealogy work and temple work, we could finish the
United States in less than a year, and the entire world in about 10 years. But
notice that we have been carrying on this process for more than 100 years and for
the last 18 years have been spending enormous amounts of time and money on the
new Family Search system. We have spent about $36 billion so far on that
system, far more than enough to finish the United States and the entire world,
if the process were done as efficiently as it has been easy to do since about
2003 with newer technology. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">But notice that the central church has not the slightest interest in
adopting any of these new highly efficient procedures, presumably because that
would greatly damage their paid ministry arguments and arrangements. To support
that paid ministry argument, and all the money that flows to the central church
because of it, the central church will continue to use their current procedures
which require an essentially infinite amount of time and energy and cost to
finish even the United States, let alone the world. (Actually it would cost
about $960 trillion to finish the United States using current methods.) Their
unstated but controlling fear is apparently that if we finished this project as
quickly as we could -- this project in which the church has been assigned to
prepare all available records for temple work -- their current generous flow of
income might dry up, and that cannot be allowed to happen. What might it mean
about their job security, pensions, etc.? I consider this a serious and ongoing
example of unrighteous dominion on the part of church headquarters. <o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Paid ministry in the Book of Mormon, before the life of Christ<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">We have many
examples from the Book of Mormon which severely condemn the concept of a paid
ministry, or priestcraft, its darker cousin, which may be barely
distinguishable in theory. We have King Benjamin and King Mosiah and Alma the
Chief Judge who would take no money from the populace to support themselves, in
either their political roles or in their religious roles.<span style="mso-spacerun: yes;"> </span>And then in the starkest possible contrast,
we have Nehor and Korihor who apparently both instituted paid ministries among
the Nephites, while, at the same time, showing all the worst forms of
corruption that can come through that process, even including murder, a murder
that came about apparently because of the unlimited ambition fostered by the
hope of great riches and power to be acquired through the mechanism of a paid
ministry, a kind of religious labor union exploiting a potentially monopolistic
source of income -- religious control over the pathway to heaven. (Marxist
government arguments for centralization, regulation, and bureaucracy are simply
an atheist version of the same religious or ideology-based impulse. Marxism
simply promises its heaven will be on earth.)<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The scriptures
tell us that that pathway to heaven should be free, but the goal of all
professional priests is to extract some serious income from their claimed
control of that pathway. Good intentions are not good enough. People will do
the wrong thing no matter what, if they are allowed to. The profit and power
logic is overwhelming, and humans will always be bent towards it.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Here is part of
the scriptural story:<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">Alma 1<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>2 And it came to pass that in
the first year of the reign of Alma in the judgment-seat, there was a man
[Nehor] brought before him to be judged, a man who was large, and was noted for
his much strength.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>3 And he had gone about among
the people, preaching to them that which he termed to be the word of God,
bearing down against the church; declaring unto the people that every priest
and teacher ought to become popular; and they ought not to labor with their
hands, but that they ought to be supported by the people.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>4 And he also testified unto
the people that all mankind should be saved at the last day, and that they need
not fear nor tremble, but that they might lift up their heads and rejoice; for
the Lord had created all men, and had also redeemed all men; and, in the end,
all men should have eternal life.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>5 And it came to pass that he
did teach these things so much that many did believe on his words, even so many
that they began to support him and give him money.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>6 And he began to be lifted up
in the pride of his heart, and to wear very costly apparel, yea, and even began
to establish a church after the manner of his preaching.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">...<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">12 But Alma said unto him: Behold, this is the first time that
priestcraft has been introduced among this people. And behold, thou art not
only guilty of priestcraft, but hast endeavored to enforce it by the sword; <u>and
were priestcraft to be enforced among this people it would prove their entire
destruction.<o:p></o:p></u></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">...<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">16 Nevertheless, this did not put an end to the spreading of priestcraft
through the land; for there were many who loved the vain things of the world,
and they went forth preaching false doctrines; <u>and this they did for the
sake of riches and honor.<o:p></o:p></u></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>17 Nevertheless, they durst not
lie, if it were known, for fear of the law, for liars were punished; therefore
they pretended to preach according to their belief; <u>and now the law could
have no power on any man for his belief.<o:p></o:p></u></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">...<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">26 And when the priests left their labor to impart the word of God
unto the people, the people also left their labors to hear the word of God. And
when the priest had imparted unto them the word of God they all returned again
diligently unto their labors; and the priest, not esteeming himself above his
hearers, <u>for the preacher was no better than the hearer,</u> neither was the
teacher any better than the learner; and thus they were all equal, <u>and they
did all labor</u>, every man according to his strength.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>27 And they did impart of their
substance, every man according to that which he had, to the poor, and the
needy, and the sick, and the afflicted; and they did not wear costly apparel,
yet they were neat and comely.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>28 And thus they did establish
the affairs of the church; and thus they began to have continual peace again,
notwithstanding all their persecutions.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">Alma 30<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">12 and this Anti-christ, whose name was Korihor, (and the law could
have no hold upon him) began to preach unto the people that there should be no
Christ. ...<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">In this Alma 1
situation, there appears to have been no church-required centralization of
contributions of any kind, indeed no central bureaucracy at all, and the
decentralized administration of aid to the poor was perfectly effective.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">One might raise
the sensitive question as to whether a church's policy of centralized
collection of nearly all contributions, on pain of being partially
disfellowshipped, as in denial of temple attendance, could be considered an
enforcing of priestcraft. It is perfectly obvious that most contributions are,
in the end, spent locally among the members, or ought to be spent locally, and
having them be required to pass through a central site employing a paid
ministry makes those funds subject to the standard fraud, waste, abuse, and
mismanagement found in every centralized government. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">We also might
wonder how we should analyze and process the situation today where church
leaders' expressed beliefs and actions do not match the scriptures on several
important points. There may be no obvious legal case against them, no way to
enforce their adherence to and compliance with the scriptures, since it may be
a matter of their belief, but should they nonetheless continue to have
untrammeled management authority over nearly all member resources?<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The paid ministry issue at the time of Christ <o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">We might naturally wonder whether
Christ himself taught us any lessons on this topic or not, and it seems that he
did.<span style="mso-spacerun: yes;"> </span>One of his early temptations from
Satan was that with his enormous innate powers he could own the earth and rule
the earth.<span style="mso-spacerun: yes;"> </span>Actually, as our god before
coming to earth, he had "owned", and always would "own" the
earth in one sense already, and could rule it to the extent he chose. But
notice that, as part of his teachings to us, he wanted absolutely nothing to do
with having any of that direct ownership and control when he was actually a
mortal. Apparently, Christ was incorruptible, but even he had to prove it, at
least to himself and to Satan and to God, if not to anyone else. And if he
still took every possible step to avoid being corrupted himself, in spite of
all the tests he had passed already, why would we imagine that mere mortals
could toy with, and even embrace, all the most corrupting powers which he
avoided, and have those mortals still come off perfectly clean and blameless
and correct in all their policies?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Considering Christ's prayer: "Oh my
Father, if it be possible, let this cup pass from me: nevertheless not as I
will, but as thou wilt," Matt. 26:39, perhaps he would have been even more
tempted to skip his atonement assignment if he were living a really pleasant
and luxurious earthly life. That is the problem with too much prosperity,
potentially supplied by a paid ministry system.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Christ had this overwhelming job to
do, and that was to give up his life, and any potential control over anyone or
anything, when he could have had control over everyone and everything, exactly
as Satan had wanted to do himself. But he stayed away from that impulse and
opportunity completely, apparently so that he could carry out his critical
mission. Other people had obviously been tempted, and had quickly and eagerly
failed that test, as we see in the case of the Scribes and the Pharisees and
the Sadducees who DID have complete control of the earth as far as the Jews
were concerned, and would have liked to increase their physical control of the
earth and its peoples.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">Today's Sanhedrin?<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">It is hard to
imagine that, after all the bad things Christ said about the scribes and the
Pharisees, the members of the Sanhedrin, that Christ would do even the tiniest
thing that looked like the behavior of the members of the Sanhedrin. And yet
today the church central headquarters looks and operates very much like the old
Jewish Sanhedrin, complete with hundreds of lawyers, as it attempts to
centralize control over every aspect of the church worldwide, and keep and
defend its power base from any internal or external threats. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">With perhaps a
$12 billion annual resource budget, the church is a larger governmental agency
than any one of about 69 countries in the world today. That makes them quite a
bit larger religious government than the original local Sanhedrin, I assume.
The LDS church probably does not have the income of the Catholic Church, which
is estimated to be about $170 billion from its United States operations,
probably the largest single source of its income, but the LDS church seems to
take the Catholic Church as its model in empire building. One difference is
that the Catholic Church spends enormous amounts of money on schools and
hospitals, something which the LDS church doesn't do, leaving the LDS church
with a much larger percentage of uncommitted "disposable income" from
its income sources. We might guess that the total worldwide Catholic church
income is about $240 billion, making it about 20 times the size of the LDS church,
making the LDS church budget actually relatively larger than one might guess
from its being only 2% or 1/50 the size of the United States, or 0.2% of the
size of the world.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Instead of getting involved in even
an ounce of this ego-feeding earthly control of everything, Christ made sure
that he did not have the slightest amount of earthly bureaucratic powers, and
not even the appearance of any such powers. He told Pilate that his kingdom was
not of this Earth, and Pilate believed him, and would have released him from
any charges of being a power-seeking political competitor.<span style="mso-spacerun: yes;"> </span>And we can be sure that Pilate was extremely
sensitive to such questions.<span style="mso-spacerun: yes;"> </span>That would
be the first thing he would worry about at all times, perhaps especially
because he would surely know that the Jews were looking for a Messiah to come
and save them from what they considered to be bondage under the Romans. (Are we
just like the Jews in wanting a Messiah to come and solve all our problems for
us? If so, that simply means we have no idea who the Messiah is, or will be, in
spite of all his teachings.)<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">So apparently Christ's actions and
statements were quite convincing, at least to Pilate. And perhaps we could also
say that his actions and words were quite convincing to the Jews in a different
way, in that he sought no earthly powers of any kind. He did not even collect
and keep enough income to pay his taxes, and relied on miracles or good fortune
to provide even his tax payments, as with the coin found in a fish's mouth.
Matt. 17:27. They convicted him of blasphemy and wished to kill him for that
crime they had defined.<span style="mso-spacerun: yes;"> </span>They were
looking for a Messiah, someone who would come and use his great powers to free
them from the Romans and make the Jews a great power on the earth.<span style="mso-spacerun: yes;"> </span>Anyone who claimed to be the Messiah and then
did NOT destroy their enemies and set them up with earthly powers would be a
great disappointment, apparently worthy of death for even tantalizing them with
that possibility of that greater power for themselves.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">We might notice that he made not the
slightest effort to build up an earthly bureaucracy with paid armies and
thousands of paid minions to do his will -- all the accoutrements of a secular
power structure. Not only did he not do any of this himself, but he constantly
warned any potential followers that there was absolutely no chance, at least as
long as he was around, that there would be any paid ministry situations which
then might become personally lucrative and also therefore personally
corrupting.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Christ was the epitome of idealism
and altruism, as he surely had to be to carry out his assigned mission
concerning the atonement. He told everyone who followed him that they could not
expect to have the slightest bit of earthly goods or power over anyone as a
result of their position.</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;"> ("The Son of man hath not where to lay
his head," the lilies of the field and the ravens are taken care of by
God, etc.)</span><span style="font-family: "Arial",sans-serif; mso-fareast-font-family: Calibri;"> </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">Matthew 8<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">19 And a certain scribe came, and said unto him, Master, I
will follow thee whithersoever thou goest.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>20 And Jesus saith
unto him, The foxes have holes, and the birds of the air have nests; but <u>the
Son of man hath not where to lay his head.<o:p></o:p></u></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">Luke 12<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>22 ¶And he said unto
his disciples, Therefore I say unto you, Take no thought for your life, what ye
shall eat; neither for the body, what ye shall put on.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>23 The life is more
than meat, and the body is more than raiment.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>24 <u>Consider the
ravens</u>: for they neither sow nor reap; which neither have storehouse nor
barn; and God feedeth them: how much more are ye better than the fowls?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>25 And which of you
with taking thought can add to his stature one cubit?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>26 If ye then be not
able to do that thing which is least, why take ye thought for the rest?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>27 <u>Consider the
lilies how they grow: they toil not, they spin not; and yet I say unto you,
that Solomon in all his glory was not arrayed like one of these</u>.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>28 If then God so
clothe the grass, which is to day in the field, and tomorrow is cast into the
oven; how much more will he clothe you, O ye of little faith?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>29 And seek not ye
what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>30 <u>For all these
things do the nations of the world seek after:</u> and your Father knoweth that
ye have need of these things.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">One rich young man who wanted to
follow Christ was told to sell all his goods and give the money to the poor and
come and follow Christ, indicating that it would COST this young man a great
deal to have the honor of being a disciple or an apostle, perhaps just the
opposite of what this ambitious young man had in mind. Matt. 19:16-22.
Latter-day attempts to downplay the "vow of poverty" implications are
not very convincing. Perhaps some of the Catholic monastic orders had it partly
right after all.</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"> </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">We might wonder whether these religious orders were a
reaction to the excesses of the main Catholic Church.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">We might notice that Christ and his
group did collect some money which was then distributed to the poor, but even
that was not something he considered to be his job, apparently, or the job of
his main group of disciples. When that process of transferring money to the
poor became burdensome, he transferred that function to a completely separate
organization and apparently had nothing more to do with it.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Not only would his time have been
largely wasted in welfare administration, but perhaps he specifically did not
want any temptations to arise, for him or his followers, from having that
amount of money concentrated among his followers who were charged with teaching
the Gospel and setting church policy.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">We might notice that Judas was the
treasurer, the one who carried the purse for their group, and he was also the
one who some think wanted to force Christ to take on the role of the Messiah,
if that was possible, presumably with Judas and other followers thereby gaining
great power by being near the all-powerful Christ. Judas was also the one who
allowed himself to be corrupted by the blood money of 30 pieces of silver.<span style="mso-spacerun: yes;"> </span>This seems to indicate that money handling
for the church has a way of corrupting those who handle the money (or
attracting those who are easily corruptible) to the point where they think only
of themselves and are willing to commit a kind of treason by selling the
members into slavery, so to speak.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Removing the vast financial and
physical power of today's top church leaders would go a long way to remove any
distrust or sense of unease about ANYONE having such completely unbridled power,
whether religious or not. Christ made sure he had no such power, so why should
it be counted as righteousness for men to seek or accept that kind of
church-related power today?</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"> </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Just as a curiosity, we might notice
that a resource budget of $12 billion makes the LDS church a larger operation
than about 69 different countries in the world. That certainly seems like a
large enough government to have proper constitutional principles apply<sup>4</sup>
(although some of today's church leaders might argue that the gospel overrides
and cancels out the U.S. Constitution in some situations).<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">We might recall the parable of the servant who
expected to be released from his position so he quickly sold many of his
master's goods to other masters at fire-sale prices. </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Luke 16:1-12. </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">That meant that
he would be well received by other masters when he left the employ of the first
master. Our current system might discourage some of this behavior because the
lifetime assignments of leaders would tend to remove some of the future value
from this kind of disloyal behavior. However, in contrast, there is also the
much worse possibility that servants might change gospel policy or misuse or
give away valuable assets to make their lives easier, especially because they
could expect to always maintain their office and never be challenged by anyone.
<s>Being a "president for life" is inevitably an indicator of
corruption.</s></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">This corresponds to the usually very
lucrative "president for life" leaders we see in so many Third World
countries. In those cases, the chief lawgiver can also be the worst lawbreaker
with impunity, because he totally controls the application of the law. As part
of the church's teaching mission to the world, one might expect the church
leaders to carefully apply internally the principles of fairness contained in
the U.S. Constitution, but I don't see that happening. The church headquarters
may not necessarily behave like an unrestrained dictatorship, but if it is
formally set up to operate that way, as it is today, that appears to teach a
very bad lesson about the church approving and modeling the concentration of
absolute power in one or a few men. As in times past, apostles should be able
to operate perfectly well without a large and complex church attached, although
the church might have difficulty operating without such leaders.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Finally, we might ask ourselves if we have
accepted some of the Jews' logic today about expecting a mighty Messiah or,
something similar, a church organization that concentrates great temporal power
in the name of the gospel. We can be reasonably sure that accumulating direct
power is always a bad idea, based on Christ's example, although a vigorous
program of correct teachings could bring great wisdom and wealth to the general
populace. The trick is to avoid any direct control but only offer all needed
teachings and advice. "Building up Zion" cannot include the church
gaining great temporal power, since that would inevitably mean a new Catholic
Church would be born. I don't believe man's basic impulses ever change, so the
organizational safeguards can never change. This is the basic wisdom of the
U.S. Constitution and the scriptures on the "paid ministry" issue.</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Did Christ change any of his
patterns in the new world when he visited the Nephites?<span style="mso-spacerun: yes;"> </span>Apparently not.<span style="mso-spacerun: yes;"> </span>I think it is interesting that the church
leaders, the normal apostles, and other special cases such as the Three
Nephites, behaved in a completely different way than one might see today.<span style="mso-spacerun: yes;"> </span>In several cases, when the Nephites were not
listening and were not worthy of having the disciples among them, the disciples
simply left.<span style="mso-spacerun: yes;"> </span>Mormon 1:13; Mormon 3:1; Moroni
8:10-11. If we think a moment, we might realize that they would not want to do
that when the right time came if they were feeling very prosperous in a paid
ministry situation.<span style="mso-spacerun: yes;"> </span>The very fact that
they had succumbed to that temptation to receive a nice salary would probably
mean that they had already made the choice that they would stay with the church
members no matter what the level of righteousness of the church members might
be, because they would have become accustomed to living in a high style.<span style="mso-spacerun: yes;"> </span>And even if they were very humble about
everything, they would probably still have entangled themselves in endless
bureaucratic administrations so that it would be very disruptive, to themselves
and to the people they ruled, for them just to disappear whenever they felt
that the Nephites were unworthy of such ministrations.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Christ as Jehovah dislikes kings and their bureaucracies <o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">In the Old Testament, Christ, as Jehovah, discouraged Israelites from
having kings and encouraged them to elect judges to govern themselves. All of
this was to encourage them to live as free men so they could better live the
gospel.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">1 Samuel 8<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>6 But the thing displeased Samuel, when they
said, Give us a king to judge us. And Samuel prayed unto the Lord.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>7 And the Lord said unto Samuel, Hearken unto
the voice of the people in all that they say unto thee: for they have not
rejected thee, but <u>they have rejected me, that I should not reign over them.</u><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>8 According to all the works which they have
done since the day that I brought them up out of Egypt even unto this day,
wherewith they have forsaken me, and served other gods, so do they also unto
thee.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>9 Now therefore hearken unto their voice:
howbeit yet protest solemnly unto them, and <u>shew them the manner of the king
that shall reign over them.<o:p></o:p></u></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>10 And Samuel told all the words of the Lord
unto the people that asked of him a king.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>11 And he said, This will be the manner of the
king that shall reign over you: He will take your sons, and appoint them for
himself, for his chariots, and to be his horsemen; and some shall run before
his chariots.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>12 And he will appoint him captains over
thousands, and captains over fifties; and will set them to ear his ground, and
to reap his harvest, and to make his instruments of war, and instruments of his
chariots.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>13 And he will take your daughters to be
confectionaries, and to be cooks, and to be bakers.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>14 And he will take your fields, and your
vineyards, and your oliveyards, even the best of them, and give them to his
servants.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>15 And he will take the tenth of your seed,
and of your vineyards, and give to his officers, and to his servants.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>16 And he will take your menservants, and your
maidservants, and your goodliest young men, and your asses, and put them to his
work.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>17 He will take the tenth of your sheep: and
ye shall be his servants.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>18 And ye shall cry out in that day because of
your king which ye shall have chosen you; and the Lord will not hear you in
that day.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>19 Nevertheless the people refused to obey the
voice of Samuel; and they said, Nay; but we will have a king over us;<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>20 That we also may be like all the nations;
and that our king may judge us, and go out before us, and fight our battles.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>21 And Samuel heard all the words of the
people, and he rehearsed them in the ears of the Lord.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>22 And <u>the Lord said to Samuel, Hearken
unto their voice, and make them a king</u>. And Samuel said unto the men of
Israel, Go ye every man unto his city.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">If wanting a king means they have rejected Jehovah, why would Jehovah
then want to become their king? He would be false to himself and false to them.
Christ considers himself as reigning over the Israelites when they hearken to
his word which includes having representative government.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Even when the people disregarded the Lord's and prophet's counsel and
wanted a king, they were allowed to make that choice. They were given freedom
to reject freedom.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">In the Book of Mormon we have King Mosiah who, as a result of
inspiration, wished to end the pattern of king's and replace them with elected
judges.</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"> </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Mosiah 29.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">These new scriptures from our own time praise the Constitution of the
United States as inspired, and essentially incorporates its provisions of
representative government by reference. D&C 134:5; 98:4-10.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Based on this long-term pattern of discouraging kings and dictators
and promoting representative government ("teach them correct principles
and let them govern themselves"), why would we think that Christ would
want to come and actually fill the role of a traditional king in the future?
Unless his position of "king" was purely ceremonial, as an outlet for
our feelings of worship, he would be proving himself a hypocrite, and would be
destroying the lessons he had taught to humans for 6000 years. Worse than that,
he would cease to be teaching us correct principles and allowing us to govern
ourselves. He told Pilate that his kingdom was not of this world, and I think
he meant it for the entire time of earth's existence. It does seem a little bit
silly for him to be the God of this earth, which would allow him to do anything
he wanted to, theoretically, and then be inconsistent in his application of
those teachings. He has no need whatsoever of any human adulation as king and
direct lawgiver, and I don't know why he would seek it now.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">It is really quite hard to imagine Christ as a typically functioning
king, with crowds of courtiers and palace intrigue and lobbying, etc., all the
mundane aspects of a typical kingly government, complete with guards and
soldiers and generals and royal ranks and ceremonies and decrees and regulations
and taxes, all focused on creating and maintaining a class society, where the
king is served by the masses, rather than the king serving the masses.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Christ would be the sort of King who was never in the palace because
he was out serving the people. So why would he even need a palace and all the
accoutrements, something he completely avoided during his life?</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"> </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Having some grand architecture in Salt Lake City, besides the temple,
may give many people a sense of pride, but the more that Salt Lake City begins
to look like the Vatican or like the palace complex of some king, the more
worried I get that we have absorbed a touch of paganism.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The very problem in the past is that the people wanted a king,
apparently as a way to show that they could have great public works and
pageantry and battles and celebrations like all the pagan cultures. And, of
course, that very behavior caused them to become and stay pagan to some extent,
making temporal appearances become everything. The concept of individual freedom
and maximum individual development and responsibility was the very thing they
were trying to avoid with their pagan leanings. After all this time and
experience, does it really make sense for Christ, at the end, to adopt some of
the techniques of Satan in gathering to himself glory and power just because he
can? He might not be as cruel and ruthless a ruler as Satan might be, but he
would certainly be passing up the "and let the glory be thine"
attitude of an earlier time.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">If his church on the Earth were set
up like an earthly kingdom, as it is now, complete with a grand bureaucracy or
king's court, how likely would it be for him to approve of it?<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Anti-paid ministry instructions from the first two prophets
in our own era<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Joseph Smith and Brigham Young both
spoke often and emphatically against the ideologies of Marxism, communalism,
collectivism, socialism, statism, etc., which promote the exact same arguments
as are used to promote a paid ministry, because they all have the same goals,
and introduce the same costs and dangers to a religion and a society. Those
arguments are always with us, they are always anti-freedom, and they are always
wrong. Like the constant and ubiquitous force of gravity, this ideological
force is always present, and is always strong, and is Satan's constant thumb on
the scale to try to make things go his way. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">If someone wishes to follow this
topic further, the detailed history of the statements of the first two prophets
and related circumstances have been published in two books.<sup>5</sup>
Although the two prophets' messages were clear and identical, it may be that at
times, Brigham Young spoke most forcefully on this point. Here is one good
example from 1856 (emphasis added):<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>In the days of the Apostles, the <i>brethren
sold their possessions </i>and laid them at the Apostles’ feet. And where did
many of those brethren go to? To naught, to <i>confusion and destruction. </i>Could
those Apostles keep the Church together, on those principles? No. <i>Could they
build up the kingdom on those principles? </i>No, they never could. Many of
those persons were good men, but they were filled with enthusiasm, insomuch
that if they owned a little possession they would place it at the feet of the
Apostles.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>Will such a course sustain the kingdom? No.
Did it, in the days of the Apostles? No. <u>Such a policy would be the ruin of
this people,</u> and scatter them to the four winds. We are to be guided by
superior knowledge, by a higher influence and power. JD 4:29 BY Aug. 17, 1856
SLC. Quoted at BYUO p. 128-9.</span><span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">I quote this specifically because
his prophecy has come true. The church has been completely neutralized in our
time, at least as compared to its prophetic mission, very largely because of
its adoption of a paid ministry and related concepts. Luckily, we have not been
scattered to the four winds, but our effect on the society around us is very
minimal, producing the same result. The church and its leaders have accepted
the spurious charges of its enemies concerning communalism being a required
doctrine as though those charges were the truth. For some reason which I have
yet to understand, almost every church historian (and almost every other kind
of historian) has accepted some or all of the many possible Marxist ideologies
and have worked very hard to impose them on their societies, including the
church organization itself. Any long-term organization must take specific
action to counteract that constant negative force, or suffer the consequences,
as we have.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Joseph Smith and Brigham Young both
went to great lengths to combat the idea that church doctrine dictated some
kind of required socialism or communalism and its inevitable centralized paid
bureaucracy. In spite of their strenuous efforts to end this myth, one would
probably find the majority of today's church leaders and members firmly
believing that some form of socialism or communalism is, or will be, a church
requirement, at least sometime in the future. This indicates that the church's
enemies and detractors have won their ideological argument for church-sponsored
socialism, literally over the dead bodies of Joseph Smith and Brigham Young. As
noted above, Brigham Young believed that this false teaching could destroy the
church, and he may yet be proved correct. It certainly has helped neutralize
the church.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">It seems clear that this kind of
theological wandering around and deviation has given the church's detractors
plenty of material to work with today to try to show that the Gospel is
inconsistent throughout various time periods and often makes no sense to us
today, and that the church leaders within the last 200 years, and at other
times in the recorded history of the world, have been all over the map on their
interpretations of certain aspects of the Gospel and its administration.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">It seems to be high time that we did
the hard work of exploring and clarifying this mass of confusion, this Gordian
knot of Mormon theology. If this current confusion prompts us to straighten out
this series of questions and clarify the Lord's word and intent on every topic
of importance, then the church's detractors now and for the last 200 years will
have performed a service, to goad us to clear up what should be cleared up. </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">No church planting or restoration has previously lasted more than 200
years, and it appears that ours will not exceed that limit either, if this
large accumulation of errors and deviations is not recognized and corrected,
and the proper interpretation modeled for all to see.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">This paid
ministry issue is one of the most major and obvious deviations of today's
church from scriptural teachings, and presumably this issue has had to be
carefully centrally managed to reach this point without there being a
membership uprising concerning the excesses. One might wonder if some version
of this heretofore-delayed potential member uprising has anything to do with
the sense of a crisis of belief touched on by Elder Holland in a fireside talk
addressed to young single adults in Arizona in the spring of 2016.<sup>6</sup><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">One might also
reasonably wonder whether what is going on in the Western world these days has
some relationship to what is going on within the church today. We have Britain
which recently voted to leave the European Union. We have some of the citizens
in Germany voting against the almost uncontrolled immigration promoted by that
country's leaders as part of more a general European Union policy. We have
Donald Trump apparently leading a movement in the United States to overthrow
the entrenched political establishments of both main political parties. Perhaps
the voters and members are saying that what they are seeing is a relentless
concentration and centralization of money and power and control into certain
organizations. And large numbers of them, perhaps a majority, have decided this
has all gone much too far, and something has to change. Perhaps all of these
groups of citizens are no longer willing to support these overgrown
organizations which, apparently, commonly use manipulative tactics to continue
their relentless growth in power to the detriment of the normal citizen or
member.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Priestcraft
does seem to always contain some necessary propaganda about the desirability of
centralizing all power in one place, which benefits religious leaders trying to
consolidate their power and income, and that ideology quickly and easily and
naturally supports the generally statist/Marxist teachings of Satan as he tries
to set up his centers of earthly power and control which also usually
degenerate into some form of slavery or near-slavery. There is thus an
inevitable connection and cooperation between church and state to control
people. Following that path leads to the horrors of the Catholic Church as seen
during the Dark Ages. This relentless pressure toward an anti-freedom position
in organizations is described in the O'Sullivan's Law concept:
"O’Sullivan’s Law states that any organization or enterprise that is not
expressly right wing will become left wing over time."<sup>7</sup> The LDS
church appears to be a long way down that leftist political slippery slope
already.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Paid ministry today <o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">As one might have sensed already, this general topic seems to deserve
at least one book length treatment, if not several such treatments. Perhaps the
main question to be posed about the church organization today is this: The
critical startup and wide expansion of the church at the time of Christ in
Jerusalem, and thereafter, all happened without any central organization and no
money flows. In other words, we could say that the cash cost per convert was about
zero. It could not have cost anything because no one had any money to put into
the process. All they had was their individual commitment and efforts. The
exact same thing happened in the time of Joseph Smith and Brigham Young.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">If we look at the church today it is not too difficult to notice that
we have a huge bureaucracy which absorbs most of the money contributions of the
members with little output to show for it. This means that in total resource
terms, it costs about $400,000 for each new long-term member which is added to
the church. That is about $200,000 in cash and perhaps $200,000 in volunteer
member labor. The church was exploding at about an 8% rate, and had great
social effect, when it was not centrally coordinated and had no money. Now that
we have a huge bureaucracy, lots of money, and very extensive central
coordination, the growth of the church is barely measurable, at about 0.2%. I
am guessing that if the members doubled their contributions and their volunteer
labors, that would simply mean that the cost for a new long-term member would
then be $800,000, as the central bureaucracy quickly absorbed all that extra
money and effort like a black hole. This situation makes it seem that any flair
of enthusiasm like the "Hasten the Work" initiative is doomed to fail
before it even begins because many other changes have to be made in preparation
for that burst of enthusiasm to make any difference.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">Convert cost
calculation: Although the church typically reports about 300,000 new converts
each year, if we look at the number of new organizations and new meeting spaces
that are provided to the members, it appears that only about 30,000 people
become long-term members each year, requiring new branch or ward organizations
and appropriate new meeting spaces. Since we don't have access to accurate data
on these points, we might guess that the LDS church has a cash budget of about
$6 billion a year, plus about $6 billion in volunteer member labor. If we
divide that $12 billion by the 30,000 new members, we get an overall resource
cost of $400,000 for each such new member. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Can those known
as prophets today say that their kingdom is not of this world, in the same
sense as Christ made that claim? With a $6-$12 billion resource budget, and
with other tens of billions in property and asset holdings of many kinds, I
don't believe they can make that same claim. Their lives have only the
slightest similarity to the life of Christ, and to all the prophets in the
history of the world. I know of none of those ancient prophets who had vast
financial holdings and controlled huge bureaucracies. Anywhere but in the
United States, such a separate religious effort to gain political and financial
power and to control people would have been crushed out long ago. Dictators do
not like any kind of competitors for the hearts and minds of the citizens. But
building a church empire was not necessary for great religious success in the
Roman world, for example.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Would someone like to explain to me how we got here, and why, if it
was not caused by adopting the paid ministry concepts forbidden in the Book of
Mormon? On the surface, it appears that when the church has a large and
expensive central bureaucracy, it becomes almost completely ineffective in
carrying out its main mission of spreading the gospel on the earth. Is it just
possible that Christ, and such men as Joseph Smith and Brigham Young, actually
understood something about church administration that has been completely lost?
This deserves a great deal more treatment, but perhaps I have sufficiently
raised the question. It would be interesting to see a central church response
explaining why all past eras of church administration were wrong and the new
way is the right way.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Today's advances in communications technology should mean that the
church, like every other practical organization on the earth, could operate
very effectively with a high degree of decentralization and dispersion to
minimize costs to members and maximize overall church effectiveness. This makes
it seem like the church is determined to maintain maximum centralization for
policy reasons which do not include minimizing costs and maximizing
effectiveness.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">The proven path to gospel success<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">The path which has apparently not
been tried in the past century is to remove all public indicators of pride and
corporate power and allow the gospel to spread in the way that Christ handled
it, and required all his disciples to do likewise, which is to positively
reject all indicators of earthly power while still spreading Gospel teachings
through the membership. For example, during his life, news of Christ's latest
teachings and miracles spread like wildfire in spite of his occasional counsel
to keep silent. Perhaps that is the kind of "viral" message that a
newly decentralized church organization would generate, especially in this age
of social media.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Satan offered Jesus, the man, power
over all the earth.<span style="mso-spacerun: yes;"> </span>Christ not only
utterly rejected that, but he insisted that none of his disciples would have a
place to lay their head or know where their next meal might come from.<span style="mso-spacerun: yes;"> </span>That should make maintaining constant
humility a little bit easier. Christ most certainly had no paid bureaucracy and
received no titles or power of any kind from the institutions of men.<span style="mso-spacerun: yes;"> </span>By necessity, Joseph Smith and Brigham Young
used similar methods with similar success, but things changed after their time.
Brigham Young worried that prosperity would be a problem for the church,<sup>8</sup>
and we seem to have proved his fears to be correct, although perhaps in a
slightly different way than he expected.</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-hansi-font-family: Calibri;"> </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Jesus
was quick to squelch any flattery of himself as a leader, but that is not the
normal practice today.<sup>9</sup><span style="mso-spacerun: yes;"> </span>This
all seems to be another application of the great Pogo observation: "We
have met the enemy and he is us."<sup>10</sup><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">In the New World, when the church
members would not follow the teachings of the disciples, the disciples simply
left them to their own devices.<sup>11</sup><span style="mso-spacerun: yes;">
</span>Can anyone imagine the disciples today leaving all of their indicators
of earthly power and privilege, equal to that of many earthly governments, if
the saints were not living the Gospel correctly? As professional managers and
politicians, their expected secular impulse would likely be to find out which
way the crowd was moving and try to stay ahead of it, thus keeping themselves
administratively relevant.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Christ insisted that his kingdom was
not of this world, and Pilate believed him.<span style="mso-spacerun: yes;">
</span>Would a naturally suspicious political leader today be willing to
believe that the LDS Church was not seeking earthly power and would not accept
it if offered?<span style="mso-spacerun: yes;"> </span>I don't think so. This
kind of self-limiting discipline would represent a different kind of pacifism,
where we disarm ourselves bureaucratically to win ideologically.<span style="mso-spacerun: yes;"> </span>This might mean that members would use their
own resources very effectively to spread the gospel as they best saw fit, and
with that creativity, in contrast to the top-down command and message control
structure of today's church, should be expected to do many remarkable things.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">Dismantling our extensive and
expensive central bureaucracy would certainly be painful and upsetting to those
involved, but if that is the action which stands between us and the church's
long-term success, then it would be well worth the disruption. Hopefully that
would allow us to reenact on a grand scale the spreading of the Gospel
throughout the known world<sup>12</sup> in ways similar to its earlier growth
in the Mediterranean area, in Book of Mormon lands, and in gathering the saints
from Europe to Utah.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">As an extra benefit, if there were
no massive concentration of resources and power in Salt Lake City, the LDS
Vatican, there would be no tempting target for greed-based lawsuits and hostile
governments, greatly reducing the vulnerability of the entire church. Not
incidentally, it would unloose and embolden member action, where, in contrast,
today's central staff naturally tends to be very timid as a way to make their
lives easier, and they would naturally direct others to act similarly.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">If the Twelve left the Salt Lake
bureaucracy behind, that alone would mandate its dissolution, since the staff
would then plainly be leaderless and disavowed. Can you imagine the extreme
resistance the staff would put up to that kind of a change? We sometimes hear
about the inability of the US president to get control of the massive federal
bureaucracy, and that, in fact, the bureaucracy controls the president. Why
wouldn't we expect the same would be true at church headquarters?<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 14.0pt; mso-fareast-font-family: Calibri;">A Strategic
Overview</span></b><span style="font-family: "Arial",sans-serif; font-size: 14.0pt; mso-fareast-font-family: Calibri;"> --<b style="mso-bidi-font-weight: normal;"> </b></span><span style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-fareast-font-family: Calibri;">plus conclusions and consequences<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">So what is at stake here?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">When we are talking about such things as a paid ministry, we are
potentially talking about the most basic organizational principles and goals of
the church. In order to connect all the pieces together, it seems necessary to
consider all the major possible options and how we got where we are.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-fareast-font-family: Calibri;">1. The original
situation <o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">As I will show in more detail below, the original, and definitely most
effective way exhibited so far to spread the gospel is to have no effective
central administrative headquarters at all, but let each individual member
administer all important aspects of the church and its growth, including using
the priesthood, doing their own missionary work, spending their own tithing,
and executing charity as they see fit. That is the situation that existed for
about 200 years after the life of Christ and for about the first 80 years after
the gospel was restored to Joseph Smith in 1820. Obviously, if there is no
central church worldwide command-and-control system, there would naturally also
be no central church cost for adding new members, no central constraints to
tell people what they cannot do to spread the gospel, and the members would be
free to use their creativity in spontaneously uniting their resources and
accomplishing great things.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-fareast-font-family: Calibri;">2. A
theoretical alternate policy <o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Another possible strategy might be to collect nearly all the church's
resources into one central place and then use the latest technology and
management techniques to cause the gospel to be spread at a furious pace. But
that would require a fearless and aggressive management group at church
headquarters, something we definitely don't have, and, because of social
forces, human nature, and the nature of large bureaucracies, there appears to
be no possibility it could ever happen in the future. <o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-fareast-font-family: Calibri;">3. Today's
situation -- very bad <o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">What we have today is <a href="https://www.blogger.com/null" name="_Hlk14793583">the worst of all possible
worlds</a>. We have the central church collecting up all the tithing money of
all the members, and then basically doing nothing very useful with it or even
wasting it. We are spending about $400,000 in church resources on our central
bureaucracy or on ourselves for every new long-term member we add. Only a tiny
amount of those resources get to the "end of the furrow" to help
bring in new members. That should tell us that our goals and our priorities are
very confused for a church with the mission to spread the gospel worldwide.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">This "centralize and waste" strategy means that members are
paralyzed to act on their own and actually get the desired results, unless they
wish to provide a second tithing which they administer themselves or direct it
to some other member-governed entity which then might actually get something
done that they desire.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">This is further complicated by the fact that the various levels of
political governments, through taxes, also collect "tithing,"
sometimes up to the level of three or four or even seven times a religious
tithe. These various governments all promise to do the charitable work that a
church ought to be doing, that is, take care of the poor, provide for
education, etc., even though they also mostly waste that money, and very little
of it gets to those who actually need it. This leaves us with the situation
that members would have to pay somewhere between three and six times a
religious tithe if they wanted to actually accomplish the simple basic social
purposes of a single tithe. Obviously, that is not ever going to happen. If the
church were engaged in teaching correct principles of government and working to
reduce the share of the nation's resources taken from its citizens and misused
by the political governments, then perhaps the church leaders could help
arrange for a single tithe to be sufficient to meet a society's needs, as has
been true before. (It might have been true during King Benjamin's time, and
King Mosiah's time, and after Christ came to the New World, and perhaps at
other times of minimal central government.)<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Our church managers have found a way to collect up the most money and
spend the most money with the smallest possible effects on the world. It is
almost as though they had done some extensive scientific studies to find out
how to get the smallest possible effect from money spent for religious
purposes.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">As one practical illustration, my daughter fulfilled a mission in
Bolivia, and she tells me that during a very short time there, the church built
80 chapels throughout that nation, even before they had anyone to use them.
Perhaps their idea was that "if we build them, they will come." At
the time she left her mission, many of those chapels were empty and unused. This
sounds like a good way to spend $100 million with only the vaguest idea of who
might eventually benefit from it. Doesn't that seem to get the cart before the
horse? Might not that church display of overconfidence and hubris actually
offend some locals before the proselyting process even begins? Shouldn't the
church possibly have something like an aggressive advertising or public
teaching program which could help to build up a membership, and when the
membership locations have been determined, then actually build some chapels?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">In calculations that appear elsewhere in this paper, I demonstrate
that the cost in church resources, cash and volunteer labor, for a single new
long-term church member today is about $400,000. I hope that is a shocking
number which perhaps will cause a few people to study the problem a little bit
more. How can our church managers be so depressingly inefficient? What in the
world are they doing with the church's money? In contrast, the central cost of
a new church member was zero for the 200 years after Christ and for the first
80 years after the gospel was introduced to Joseph Smith. (Church membership
was about 500,000 in 100 A.D., about 70 years after Christ's death, and about
250,000 in the year 1900</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"> </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">A.D., about 70 years after the church was
organized.)<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">As one simple illustration of the current deplorable level of
inefficiency and outrageous costs, a family of five joining our church would mean
that the church spent $2 million in resources for that family. That would be
enough to buy them a new home and allow the parents to retire for life,
regardless of their age. It should be obvious that we could greatly speed up
the amount of successful missionary work we accomplish if we simply offered
that $2 million as an incentive upfront to families rather than filtering it
through the oversized and grossly inefficient church bureaucracy.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">With the level of bureaucratic insensitivity we see today to current
levels of church inefficiency in spreading the gospel, if the members were to
double their contributions in money and time to the church cause, the most
likely outcome is that the cost for a new long-term member would jump to
$800,000, the equivalent of $4 million per convert family of five. The Salt
Lake City headquarters black-hole would most likely absorb all the additional
resources provided.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">A policy of
timidity<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Although young missionaries are often encouraged to be bold,
unfortunately the central church appears to be managed very timidly. If Joseph
Smith were in charge of the church today, we could expect that he would be
creative and aggressive. For example, Joseph Smith sent out a proclamation to
all the leaders of the world that the church had been restored, and asked for
their help in building up the restored church. It is inconceivable that our
church today would attempt any such radical thing. (Actually it was the 12
apostles who sent out the proclamation, acting on Joseph Smith's instructions
and on his behalf after his death.).</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"> See </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">D&C
124:2–3 and the very bold and audacious Proclamation full text.<sup>13</sup><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">One might wonder whether the advanced age of most of the church's
leaders today might have something to do with this policy of timidity, but
there seems to be little connection with age. That basic timidity seems to come
from a standard human trait.</span><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"> </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">I believe this extreme timidity is based on
the natural desire of leaders to be loved by everyone, and to avoid all
conflict of any kind, therefore making their lives as calm, peaceful, and
uneventful as possible. But avoiding all conflict worldwide means that the
church is completely useless in changing the society of the nation and the
world for the better. Such a force for change should culminate in a
gospel-based civilization as has always been intended.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">This official policy of timidity has been made into a strategic plan,
even though I believe it is a very defective one. The idea seems to be that if
the church can be as invisible and bland and innocuous and stealthy as is
possible, then the dictators of the world will allow it to operate in their
countries without objection. But that also means that the church must be
absolutely inert and even negative on the issue of freedom, a very important
aspect of the theology and practice of the gospel, and must never try through
any public media effort to fully explain what we really believe -- what the
scriptures actually teach us to believe and to do. The gospel in its fullness
is actually quite disruptive to much of today's corrupt world, so it must be
kept hidden to the extent possible under the current policy.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">This policy of extreme ideological timidity might be a good worldwide
strategy to avoid political difficulties if we were McDonald's and we were only
selling hamburgers, but we are not McDonald's and we are not supposed to be
only selling hamburgers. Our assignment is to change the national and world
society to achieve a gospel-based civilization, and we are doing essentially
nothing about that, while spending more than enough money to actually
accomplish our assignment.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">It appears to me that the church today has a near-zero advertising
budget, where it ought to be in the $billions. The only thing it seems to be
doing is to run an occasional ad to demonstrate that Mormons are not weird --
they're just like everyone else. But otherwise, those occasional ads are almost
content-free concerning our religion itself.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">And even when the church gets free advertising as the result of a TV
news interview, we pretend we don't know what we believe on important points,
and then spend what little airtime we have telling the world that we are not
weird, whatever that means. We don't seem to be able to get past the
"magic underwear" level of discourse.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The basic problem seems to stem from the simple fact of concentrating
all church resources and most management and public relations responsibility in
a few hands. If all the blowback from missionary work and gospel ideological
arguments is to come back on a few men, those men are naturally going to
quickly become very timid and will tend to use most of the resources collected
together to protect themselves from any conflicts that arise. This turns the whole
centralized process into a big self-justifying but ineffective and paralyzing
waste, a pointless "self-licking ice cream cone" as the astute
military people would call such an arrangement. This is like a big computer
that spends all its compute cycles setting itself up so that it never actually
gets around to doing any real work.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">If the resources and the individual responsibility were widely
dispersed, the pressures on any particular person would be infinitely less than
on today's church top leadership corps. The mere fact that billions of dollars
in resources are collected in one spot opens up that single spot to a wide
array of political pressures and greed-based lawsuits, none of which would
happen if there were no such centrally concentrated target or prize. That was
the genius of the church expansion within the Roman Empire, and the process
could work exactly the same way today. If the church's enemies have to go
door-to-door to seek their victims, they are probably not going to do it, but
if all our resources and media outlets and potential "victims" are in
a single place, that makes them easy to find and attack. Where the central
church has billions of dollars in its treasuries, offering a great temptation
to the wicked, individual members typically have too little money to make it
worth the trouble to sue those individual members or otherwise harass them.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Minimal
mindshare<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">During the Proposition 8 political activities in 2008 in California
concerning same-sex marriage, some surveys were done which, as I recall, seemed
to indicate that about 90% of the people knew absolutely nothing about the
Mormon church, and that for the 10% who had some information, most of that
information was completely wrong or even backwards. That sounds like a really
pitiful information situation to be in for a religious organization that has
been in existence for almost 200 years and now has a budget of at least $6
billion to devote each year to spreading its message. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The LDS church should be able to compete very effectively in the
marketplace of ideas with Hollywood (industry size $11 billion for North
America) and with TV broadcasting ($51 billion in the United States) to affect
the nation's understanding of the church and its doctrines, especially if it is
expressing a freedom-based and nationalist message as we should be, based on
our own scriptures. This is where the extreme timidity issue comes in.
Strangely enough, our public relations goal seems to be to minimize what anyone
in the world understands about our scriptural doctrinal positions, certainly
nothing about us or our teachings that would challenge their dictatorial
systems, even though that has been the main mission of Christianity for
hundreds of years, and is the only reason the church was able to be restored in
our time.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Information-spreading
calculations<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">In the advertising community, especially as it relates to business
startups, there are discussions about the cost to acquire new customers as it
relates to the Lifetime Value (LTV) of a customer. As one example, Domino's
Pizza can afford to spend $800 to acquire a new long-term customer since the
lifetime value of a Domino's Pizza fan is about $4000.<sup>14</sup><s><o:p></o:p></s></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The lifetime value of a new LDS church member in the United States
could easily be in the range of $200,000, assuming that person will pay $5000
in tithing each year for 40 years. Using the 1-to-5 relationship of the
Domino's pizza example, that should mean that it should be worth up to $40,000
to acquire a new long-term church member. That does not compare very favorably
with the zero central cost during the 200 years after the life of Christ or
during the 80 years after Joseph Smith's first vision. But that seemingly
exorbitant $40,000 sounds cheap compared to our current cost of $400,000. Based
on these calculations, perhaps we should offer a full four-year college degree
for free, at a cost to the church of about $40,000, if a person joined our
church, where that person could learn the gospel well and gain an occupation.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Another interesting calculation has to do with our direct missionary
costs. If we say that a missionary works 2000 hours a year and we allocate a
cost of $10 an hour to that work, that means missionary effort is worth about
$20,000 a year. A two-year mission then becomes a $40,000 cost. Currently, it
takes more than two years of missionary work to add a single long-term convert
to our church, making the direct missionary cost for a new long-term convert
about $50,000. One might reasonably ask if there is not a better way to do
missionary work.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">If Domino's Pizza can afford to pay up to $800 in advertising to
acquire a new customer, I don't know why the LDS church could not do just as
well, resulting in a system which is about 50 times more effective than our
current direct missionary system ($50,000), and about 500 times more effective
than our current overall costs for operating the church to spread the gospel
($400,000).<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">But all these kinds of calculations are completely pointless, since
the church in its current form, with its current policies, can probably never
be reformed to become a sensible participant in modern information spreading
techniques. Based on just our experience, if we started over with a new
bureaucracy, we would probably quickly get back to the same failed situation we
are in, for all the same reasons.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Other very
expensive problems with centralization<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">The current extreme church emphasis and focus on its headquarters and
its leadership has several other bad effects. For one thing, in this
"hothouse" situation, the leaders apparently forget completely about
viewing the Mormons as a people, even though the term "peculiar
people" continues to be used occasionally. For example, the failure to
think of the Mormons as a unique people and to consider what is best for their
welfare has cost those members at least $10 trillion so far in lost pension
funds over the last 80 years. This vast amount of extra money could have been
made available by taking advantage of an alternate Social Security system as
many other citizens have done.<sup>15</sup> To illustrate the scale of this
oversight, that $10 trillion is the equivalent of about 2000 years of today's
current church budget. If individual members simply had that money to use to
help in promoting the gospel in their senior years, they could have
accomplished almost incomprehensible amounts of good beyond what has been done
under central church leadership for the last 80 years. Improving other social
insurance administrative options could probably have saved the church members
another $10 trillion or more. There are many other possibilities as well, but
what central church leader has ever taken the time to think about such useful
things to be done for a "people?"<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">We should notice that these special programs, which could easily be
adopted in concept by other groups in the United States, for the benefit of
everyone, would be offering a slight amount of resistance and some reasonable
alternatives to the Marxist-inclined central government. But even the tiniest
possibility of any ideological conflict with the federal government and other
governments appears to be more than the church leaders can bear, regardless of
the consequences for the members.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">4. A return to
option one?<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">If we wish to make any serious progress as church members who wish to
implement the teachings of the scriptures, it may be that the only option we
have is to gradually work our way back to one of the "after Christ"
versions where the central headquarters almost disappears and is shrunk down to
a few handfuls of people.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">Since it is extremely unlikely that we can ever disassemble the
current bureaucracy in a straightforward way, so that members are expected to
keep their tithing money and administer it much more effectively, and can
probably never increase the tolerance for ideological conflict in the mindset
of our leaders, it appears that the only effective strategy left is to simply
stop paying money to the central church and strike out on our own, using our
resources many times more effectively than the current central church does.
This shifting of resources would gradually shrink back the central church to a
much more reasonable size and effectiveness level. Naturally, there could be
questions as to whether the new activist group would have the proper authority
to do what it wants to do, but, on the other hand, once the new methods were
shown to be effective, the central headquarters may choose to follow along.
Surely at the beginning they would try to resist any change, but, later, they
might finally come to accept Christ's suggested way of doing things.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 18.0pt; mso-fareast-font-family: Calibri;">Notes<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">1. "Mormonism and
church finances/No paid ministry/Scriptural teachings"<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">http://en.fairmormon.org/Mormonism_and_church_finances/No_paid_ministry/Scriptural_teachings,
accessed 2010?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">https://www.fairmormon.org/answers/Mormonism_and_church_finances/No_paid_ministry,
accessed 12/14/2019<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">2. Edward L. Kimball, "The History of LDS Temple Admission
Standards," <i style="mso-bidi-font-style: normal;">Journal of Mormon
History</i> Vol. 24, No. 1, 1998, pp135-176, p.163.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">http://digitalcommons.usu.edu/cgi/viewcontent.cgi?article=1030&context=mormonhistory<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">It is interesting that apostle Moses Thatcher disagreed with the idea
that the Twelve could spend tithing money on their own personal matters,
although all others, including Lorenzo Snow, did agree with that more liberal
policy. This seems to be a major reason why Moses Thatcher was removed from his
position as an apostle in 1896. This seems to help identify the "beginning
of the end" on using all centrally-collected tithing money for any and
every headquarters purpose, a requirement for a robust "paid
ministry." <u>I believe that is the precise definition of a "paid
ministry:" where the paid ministers use the contributed<span style="mso-spacerun: yes;"> </span>money for their own personal needs.<o:p></o:p></u></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">See Kenneth W. Godfrey, "Moses Thatcher In The Dock: His Trials,
The Aftermath, And His Last Days,"<o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">Journal of
Mormon History</span></i><span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;"> Vol. 24, No. 1, 1998, pp54-88, p.67.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">http://digitalcommons.usu.edu/cgi/viewcontent.cgi?article=1030&context=mormonhistory<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">3. Family History and Temple work costs:<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">It appears that the genealogy/family history project is the
largest single church project, even larger than its budgeted missionary
program. It appears to also be plagued with phenomenal inefficiencies. From the
limited data which the church makes available, it appears that the resource
cost for each unique new name that ends up in the temple system is about $2000.
There are new concepts and methods available which could bring that cost down to
near $2 per name, potentially speeding up the process by 1000 times with no
increase in cost to the church or its members.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">Calculation:
The church probably spends about $0.5 billion a year in cash outlays for the
genealogy/family history program, to which is added a volunteer labor cost of
about $1.5 billion, giving a total resource cost of $2 billion. There are no
published figures on the number of new unique names added each year to the
temple system, but it seems reasonable to estimate that the number could be as
low as 1 million because of the vast levels of unnecessary duplication that
occur in today's systems. ($2 billion in total resources / 1 million new unique
names = $2000 each.)<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">4. h</span><span style="font-family: "Arial",sans-serif; font-size: 8.0pt; mso-fareast-font-family: "Times New Roman";">ttps://en.wikipedia.org/wiki/List_of_countries_by_GDP_(nominal)<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">5. Kent W.
Huff, <i style="mso-bidi-font-style: normal;">Joseph Smith's United Order: a
non-communalistic<span style="mso-spacerun: yes;"> </span>interpretation</i>
(Springville, Utah: Cedar Fort, 1988); Kent W. Huff, <i style="mso-bidi-font-style: normal;">Brigham Young's United Order: a contextual interpretation</i> (Spanish
Fork: Theological ThinkTank, 1998)<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">6.
Elder Holland Arizona April 2016<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">https://www.youtube.com/watch?v=K4_LcENySzQ
starting at 31:20.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: Calibri;">7.
https://en.wikipedia.org/wiki/John_O'Sullivan_(columnist)<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">8. </span><span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">Brigham Young on church prosperity:</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">The
worst fear I have about this people is that they will get rich in this country,
forget God and His people, wax fat, and kick themselves out of the Church and
go to hell. This people will stand mobbing, robbing, poverty, and all manner of
persecution, and be true. But my greater fear … is that they cannot stand
wealth. (James S. Brown, <i style="mso-bidi-font-style: normal;">Life of a
Pioneer</i>, Salt Lake City: Geo. Q. Cannon and Sons Co., 1900, pp. 122–23.)<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">https://www.lds.org/ensign/1991/05/beware-lest-thou-forget-the-lord?lang=eng<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">Brigham Young speaks more briefly on a similar theme in the
Journal of Discourses:<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">JD
7:44, Brigham Young, March 28, 1858<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">The
Lord cannot save us in riches, because we do not yet know what to do with them.
And when we are<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">blessed
and favoured, like the children of Israel in olden times, we wax fat and kick.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">9</span><span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">. Luke 18:18-19.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">10. </span><span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">The famous <span style="background: white; color: #252525;">quotation appeared in a 1971 Pogo daily strip presenting an
anti-pollution theme for </span></span><span style="font-size: 9.0pt; mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-hansi-font-family: Calibri;">Earth
Day.</span><span style="background: white; color: #252525; font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";"> </span><span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">https://en.wikipedia.org/wiki/Pogo_(comic_strip)</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">11. </span><span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">Mormon 1:13; Mormon 3:1; Moroni
8:10-11.</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">12. </span><span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">Mark 16:15.<b style="mso-bidi-font-weight: normal;"><o:p></o:p></b></span></div>
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<br /></div>
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;">13. </span><span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">A small sampling of the Proclamation:<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">TO ALL THE KINGS OF THE WORLD, TO THE PRESIDENT OF THE UNITED STATES
OF AMERICA; TO THE GOVERNORS OF THE SEVERAL STATES, AND TO THE RULERS AND
PEOPLE OF ALL NATIONS. Greeting. Know ye that the kingdom of God has come, as
has been predicted by ancient prophets, and prayed for in all ages; even that
kingdom which shall fill the whole earth, and shall stand for ever….<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">Therefore we send unto you, with authority from on high, and command
you all to repent and humble yourselves as little children before the majesty
of the Holy One; and come unto Jesus with a broken heart and a contrite spirit,
and be baptized in his name for the remission of sins (that is, be buried in
the water, in the likeness of his burial, and rise again to newness of life in
the likeness of his resurrection), and you shall receive the gift of the Holy
Spirit, through the laying on of the hands of the apostles and elders, of this
great and last dispensation of mercy to man.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">...<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">Again, we say, by the word of the Lord, to the people as well as to
the rulers, your aid and your assistance is required in this great work; and
you are hereby invited, in the name of Jesus, to take an active part in it from
this day forward.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">http://eom.byu.edu/index.php/Proclamations_of_the_First_Presidency_and_the_Quorum_of_the_Twelve_Apostles<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">https://www.lds.org/manual/doctrine-and-covenants-student-manual/sections-122-131/section-124-a-solemn-proclamation-the-priesthood-order-is-established?lang=eng<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">14.
https://thrivehive.com/how-much-should-you-spend-on-advertising-to-get-a-new-customer<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: Calibri;">15. A further explanation
of the alternative Social Security option: <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">In the 1930s, federal legislation
was introduced to begin a state-sponsored pension system on a national scale,
naturally using socialist principles and the government force of taxation which
are nearly always provably inferior to free private action.<span style="mso-spacerun: yes;"> </span>It was called Social Security.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">In potential contrast, if the church
had supported principles of freedom and traditional morality, including
personal responsibility, the church might have proposed that members provide
for their own pension fund needs by using an alternate route provided for
within the legislation itself, thus avoiding the damaging consequences of the
federal program. That would have been a very wise practical choice. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">Those organizations who took
advantage of that alternate route have fared very well.<span style="mso-spacerun: yes;"> </span>The pensions they receive are approximately 5
times as large as the pensions received by those who accepted the misguided
federal system, as demonstrated by three counties in Texas. Those private
pension plans allow for growth of contributions at a 5% compound rate while the
federal plan provides for no growth whatsoever, not even allowing adequate
adjustments for inflation.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">In such a private plan, a person (or
his heirs) who paid into it all his life should be entitled to receive about
$2.5 million in total benefits beginning at the time of his retirement.<span style="mso-spacerun: yes;"> </span>A person in the federal system can expect to
receive $0.5 million during his retirement, assuming he or she lives a normal
lifespan.<span style="mso-spacerun: yes;"> </span>If they die early for any
reason, the pension payout ends, so that a person who worked all their lives
and died at age 62 may get no payouts whatsoever. And even in the best case,
those payouts will probably be less than the actual number of dollars paid in,
with no adjustment for (always-government-caused) inflation. In other words,
the government takes 80% of any potential pension benefits from someone in its
program for its own purposes, while a person in a private program keeps 100%.
That choice between the two programs seems like a no-brainer, as they say, but
it would have required some personal initiative to take timely advantage of
that very large opportunity.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">What this means is that under a
private church-encouraged system, a working person could expect to receive an
extra $2 million beyond what the federal system might allow for. This system
would encourage people to have larger families because it makes very clear the
obvious point that the people who must normally pay your pension costs are your
own children. This most basic bit of economics is indeed obvious in the rest of
the world, but a government-intermediated pension system as in the US gives the
false impression that you will magically receive a pension whether you have any
children or not. Supposedly, someone else's children will pay your pension
costs. But if everyone else also decides not to have any children because they
are too much trouble, as has been true in our country since Social Security was
invented, then the whole system collapses and implodes, as we can see today<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">That family economic principle writ
large means that the general economy would be more successful by staying out of
the hands of the always-covetous collectivists. Instead of tax-supported
pensioners being focused on extracting ever-larger taxes from a shrinking group
of younger people, the oldsters would naturally be focused on seeing that their
investments and their families all prospered. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">If there were 5 million church
members who participated in this program, as a group they would have received
about $10 trillion in extra benefits by now.<span style="mso-spacerun: yes;">
</span>They might choose to use those funds to directly benefit their family,
which would help meet the Church's goals, or they might use those funds to help
sponsor more general church activity by members such as funding missions.<span style="mso-spacerun: yes;"> </span>It is useful to note that $10 trillion is
about the equivalent of 2000 years of a church budget of $6 billion.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman";">One can do a serious amount of
improving of society using $10 trillion, mostly through teaching and training
the populace and giving them experiences they lack, whether they are in or out
of the church. <o:p></o:p></span></div>
<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-35216248410900393292020-01-07T17:26:00.002-07:002020-01-14T13:09:55.550-07:00<br />
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<a href="https://www.blogger.com/null" name="_Hlk15665031"><span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter
13<o:p></o:p></span></a></div>
<span style="mso-bookmark: _Hlk15665031;"></span>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"> The uncertain basis for
today's LDS tithing policies<o:p></o:p></span></b></div>
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<b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Some general observations:</span></b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">There is an uncertain basis for today's tithing policies.
At no point in our voluminous scriptures or history is there a totally complete
and unequivocal statement that fully supports the extreme claims made by the
church today that every member must pay 10% of his income annually to the
central church in order to attend the temple and otherwise constantly and continuously
be considered a member in good standing. This also means keeping his salvation
up-to-date and continuously effective in case he dies. This is our version of
the Protestant idea of being "saved," although theirs is a better
"once and for all" situation. This repetitive subscription model
of salvation is a very clever way to extract money from people, playing upon
their fears of not knowing if they are continuously approved of God. This puts
the LDS church at least 60 years ahead of software subscription services such
as Adobe who came relatively late to adopting this subscription technique for
establishing a continuous revenue stream.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">And, after receiving those payments, the central church
then has accepted no responsibility whatsoever to report back what that money
was spent for or to be responsible for achieving good results with that money
or to even report how things turned out. Almost every other charitable
organization is expected to report its receipt and application of monies, but
the LDS church tells no one, not even its members. That seems to explain why
the church is unrated by charity auditing organizations. <o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">I have invented my own church charity rating system, and
by that measure, the LDS church only effectively applies about 2% of the money
it receives to its main scriptural mission of spreading the gospel. Certainly,
the extreme upper limit of what it might be credited with spending effectively
is not more than 10%, and I consider the whole situation almost a complete
failure, based on original expectations<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Overall, the church now spends about $400,000 in
resources for every long-term member it adds to the rolls. It seems likely that
in a better system, spending $4,000 would be much more than enough to give
people the information and experiences that would bring them into the church,
and it should really be much less than that. Using the $4,000 measure, that
would indicate that the LDS church has a 99% overhead rate on administering the
gospel, making it among the worst-performing charities.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">The church headquarters unit has the good fortune of
having a captive audience -- its members, perhaps mesmerized -- which
apparently stopped paying attention to what the central church was actually
doing nearly 100 years ago. No one seems to care anymore about any general
church missions or accomplishments in the broader world as long as each
individual member has his personal needs mostly met. This general
self-centeredness is a major problem, as I see it. It is a gospel content
problem as well as an administrative problem.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">If a person does NOT pay his tithing, in today's church
policy structure that is the equivalent of committing a serious sin, a crime,
because that person becomes a person not in good standing and cannot attend the
temple. That person is thus effectively partially disfellowshipped, regardless
of any other factors that might be operating in his favor. The LDS concept of
an afterlife does not include a Hell for people to burn in, but its leaders get
the same rhetorical effect of consigning the members to a burning if they don't
pay their tithing.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">When defining a crime, it is common legislative practice
(and presumably should be religious practice for sins as well, for the same
reasons) to define all the elements of that crime so that there can be no
misunderstanding, since the consequences of failing to abide by those rules can
be very serious, possibly including fines and incarceration -- the loss of
freedom. Justice cannot be seen to be done if a crime is not first carefully
defined long before anyone can legally commit that crime. The principle is
demonstrated in our nation's Constitution where it is forbidden to make
something a crime after the fact – any so-called ex post facto legislation.<o:p></o:p></span></div>
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<b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Reverting to some of the worst aspects of the old Law of
Moses, times 10</span></b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<i><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Tithing</span></i><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">As a very general issue to be brought up before going on
too far, it should be mentioned that the Law of Moses was very specifically
ended with the restitution of the full gospel by Christ himself. That alone
should make us very leery of reinventing even a single "Law-of-Moses
style" rule within the church, especially if it is for the convenience of
church leaders. The old Law of Moses rule of tithing was perhaps the most
intrusive rule of all of the 613 constraints on Jewish behavior. It required
the Israelites to send 1/10th of the foodstuffs they produced to the cities
occupied by the tribe of Levi. The Levites in turn sent 1/10th of that 1/10th
to the capital city of Jerusalem for supporting the Temple and priestly
activities there. So, to begin with, under the law of Moses, the law of tithing
was quite a bit less burdensome than the current rules, and, we might carefully
note, only 1% of the foodstuffs made it to the central offices in Jerusalem for
religious functions there. In other words, we start out with multiplying the
Law of Moses at least times 10 in our own era by demanding that all
contributions go to Salt Lake City. That ought to require an extremely
strenuous explanation of why this "Law of Moses times 10" rule ought
to be observed in our own time. <o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Supposedly, we have no more professional priests today,
since under today's rules, every man is his own priest, and it would be
foolishness for a priest to pay himself 10% for conducting his priestly duties.
Nonetheless, at this point, we have a self-perpetuating "tribe" of
extremely well-paid "Levites" carrying out their professional
priestly duties in Salt Lake City, apparently in complete contradiction to the
intent of Christ in doing away with the Law of Moses and most of its enforced
social rules including tribalism and the Sanhedrin/central bureaucracy.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">We should certainly notice that the Word of Wisdom --
something which sounds very much like an old Law of Moses law, and yet is a
great deal less intrusive and demanding than the relatively recently imposed
policy on tithing -- was not given to us in the form of an exact Law of Moses
rule, but rather as "not by commandment or constraint, but by revelation
and the word of wisdom." It certainly has some cleanliness and health
factors to commend it, and we make quite a production out of letting people
know that we don't drink or smoke or use illegal drugs. Logically, since
tithing is perhaps 100 times more important to most people than the Word of
Wisdom, we ought to make the biggest possible production out of telling
everyone that we all must pay all of our tithing directly and only to church
headquarters before we can be considered serious members of the church. If
living the simple Word of Wisdom makes us seem like devout religionists, we
ought to wear a big tithing receipt on our clothing at all times, or around our
necks, like the old Jewish phylacteries, to signal our far more extreme level
of exacting Mosaic virtue.<o:p></o:p></span></div>
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<i><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Recommends </span></i><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Even making the 13+ questions of the recommend interview
a critical part of living the gospel, including swearing fealty to a particular
earthly organization, sounds strangely like bringing back the old Law of Moses
lists of precise behavior to conform to before members can be certified as good
members and considered pure and not unclean. Such a list, administered by a new
form of Sanhedrin, was quite evidently NOT part of Christ's gospel. It seems
like some kind of line has been crossed when the church moves from
"teaching correct principles," and providing good examples, to
enforcing certain quality control rules so that the central church can claim
they have created a specific standardized product out of their members. <o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">https://www.reddit.com/r/mormon/comments/3dqj2m/here_are_the_13_questions_lds_bishops_will_ask/<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Christ not only said that he came to end the law of
Moses, but he spoke with scorn about its tithing aspects. "Ye pay tithe of
mint and anise and cummin, and have omitted the weightier matters of the
law." Matt. 23:23. It appears that the precise tithing aspects are
objectionable for the very reason that they are so precise and thus can give
the illusion of having completely fulfilled one's responsibilities. The concept
of an exact tithing is advocated in our own time by saying that by fulfilling that
law precisely, one can then claim they are perfect in at least one thing. But
it is that very precision that might be sought for and claimed in religious
matters that is indeed an illusion and a diversion from the more imprecise but
more valuable feelings of empathy for the needs of other people.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">As has occurred in our own time, members can justifiably
claim that they have fulfilled all of their charitable duties by sending their
10% to Salt Lake City, and then they can forget about any other needs around
them, whether obvious or not. This actually creates an insensitive and insular
state of mind which does not have much to recommend it.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">One might expect that if Christ were going to change his
mind on something he had treated with such disdain during his life, that he
would "repent" if he had earlier made a mistake on this point, and
then would explain in excruciating detail exactly how one was supposed to live
this law in the times that were prophesied to contain the gospel in its most
perfect and complete form.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">There is no sign in the New Testament that the early
Saints had any such program, although they did have a great reputation about
taking care of their own members in times of hardship, along with taking care
of their neighbors, in commendable Good Samaritan fashion. It seems they were
indeed being better Christians than we are today when we have allowed
power-seeking central organizations to take very large amounts of our money and
then spend it in unchristian and wasteful ways, seriously interfering with our
ability to act spontaneously as good Christians as the early Saints obviously
did.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Our own more recent Scriptures do use the word
"tithing," but even those scriptures make it clear that the term
"tithing" just refers to any and all member contributions. Even when
the modern-day Scriptures seem to set 1/10th as an expected minimal level of
contributions, it never explicitly says that those funds may not be
administered by the members themselves without any precise Law of Moses payment
to some central organization, if such a central organization even exists.<o:p></o:p></span></div>
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<b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Getting into some details</span></b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Maybe the time has now come to analyze and
account for every use of the word or concept of tithing in the doctrine and
covenants and other scriptures. The point is, I believe that nowhere in the
doctrine and covenants -- today's important revelation and policy document --
is the complete tithing policy today justified by any clear statement. There
are fragments of statements dealing with the issue of tithing, but they never
add up to today's policy.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Rather, they support the exact historical behavior of the
Saints, as being the correct behavior, at least until 1896 when the church
leaders attempted to change this rational and very effective tithing policy to
something else which was tailored to the personal desires and empire-building
ambitions of church leaders. The reported 1899 statements of Lorenzo Snow, at
least on their face, were simply a restatement of what had always been the gospel
policy on tithing after the ending of the Law of Moses. It appears that only by
implication and unofficial and off-the-record administrative statements and
policy changes was that restatement gradually and secretly rewritten to reach
where we are today.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Here are all the D&C verses that appear to deal with
the definition of tithing:<o:p></o:p></span></div>
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<b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">64</span></b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">:23 Behold, now it is
called today until the coming of the Son of Man, and verily it is a day of
sacrifice, and a day for the tithing of my people; for he that is tithed shall
not be burned that his coming.</span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">...<o:p></o:p></span></div>
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<b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">85</span></b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">:3 It is contrary to the
will and commandment of God that those who receive not their inheritance by
consecration, agreeable to his law, which he has given, that he may tithe his
people, to prepare them against the day of vengeance and burning, should have
their names enrolled with the people of God.</span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">...<o:p></o:p></span></div>
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<b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">97</span></b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">:10 Verily I say unto
you, that it is my will that the house should be built unto me in the land of
Zion [Jackson County, Missouri], like unto the pattern which I have given you.</span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">11
Yea, let it be built speedily, by the tithing of my people.</span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">12
Behold, this is the tithing and the sacrifice which I, the Lord, require at
their hands, that there may be a house built unto me for the salvation of Zion
–</span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">Section
<b>119</b></span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<i><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">Revelation
given through Joseph Smith the Prophet, at Far West, Missouri, July 8, 1838, in
answer to his supplication: “O Lord! Show unto thy servants how much thou
requirest of the properties of thy people for a tithing.” The law of tithing,
as understood today, had not been given to the Church previous to this
revelation. The term tithing in the prayer just quoted and in previous
revelations (64:23; 85:3; 97:11) had meant not just one-tenth, but <u>all
free-will offerings, or contributions</u>, to the Church funds. The Lord had
previously given to the Church the law of consecration and stewardship of
property </span></i><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">[a
very questionable interpretation of church history],<i> which members (chiefly
the leading elders) entered into by a covenant that was to be everlasting. Because
of failure on the part of many to abide by this covenant, the Lord withdrew it
for a time and gave instead the law of tithing to the whole Church </i>[more
questionable historical interpretation]<i>. The Prophet asked the Lord how much
of their property He required for sacred purposes. The answer was this
revelation.</i></span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<i><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">1–5,
The Saints are to pay their surplus property and then give, as tithing,
one-tenth of their interest annually; 6–7, Such a course will sanctify the land
of Zion.</span></i><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">119:1
Verily, thus saith the Lord, I require all their surplus property to be put
into the hands of the bishop of my church in Zion,</span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">2
For the building of mine house, and for the laying of the foundation of Zion
and for the priesthood, and for the debts of the Presidency of my Church.</span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">3
And this shall be the beginning of the tithing of my people.</span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">4
And after that, those who have thus been tithed shall pay one-tenth of all
their interest annually; and this shall be a standing law unto them forever,
for my holy priesthood, saith the Lord.</span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">5
Verily I say unto you, it shall come to pass that all those who gather unto the
land of Zion shall be tithed of their surplus properties, and shall observe
this law, or they shall not be found worthy to abide among you.</span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">6
And I say unto you, if my people observe not this law, to keep it holy, and by
this law sanctify the land of Zion unto me, that my statutes and my judgments
may be kept thereon, that it may be most holy, behold, verily I say unto you,
it shall not be a land of Zion unto you.</span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">7
And this shall be an ensample unto all the stakes of Zion. Even so. Amen.</span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">Section
<b>120</b></span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<i><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">Revelation
given through Joseph Smith the Prophet, at Far West, Missouri, July 8, 1838,
making known the disposition of the properties tithed as named in the preceding
revelation, section 119.</span></i><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">1
Verily, thus saith the Lord, the time is now come, that it shall be disposed of
by a council, composed of the First Presidency of my Church, and of the bishop
and his council, and by my high council; and by mine own voice unto them, saith
the Lord. Even so. Amen.</span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">First of all, if the central church is
going to claim to have the drastic right to receive 10% of everyone's income in
order for them to be a church member in good standing and receive the higher
ordinances, then they ought to have the highest possible proof of that
assertion, not some pieced-together jumble. In this case I believe the concept
of tithing is a great deal less mandatory and a great deal less detailed in its
definition than is the Word of Wisdom, which started out as counsel and not
commandment. The Word of Wisdom was counsel to everyone, and it did not become
a commandment until many decades later. The concept of tithing as an absolute
rule and a commandment did not become an absolute and binding commandment until
about 1960, nearly a century after the word of wisdom was accepted as a
commandment.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">There are some difficult and confusing
events that the Saints suffered through in their first few years, and it would
make no practical sense to take any ambiguity or confusion which comes out of
those early decades as an absolute law to be adopted much later. The leaders of
today interpret these tithing statements as absolute and binding commands, but
it is very important to notice that the church members of the times did not,
nor did the leaders. By today's interpretation of the terms of tithing, nearly
every church member up until 1960 would have been ineligible to be a church
member in good standing, and attend the temple and receive its ordinances, and
they were supposedly all subject to being burned at His coming, since it was
not required that they say any more than that they thought tithing was a good
idea, whether they actually lived it or not. This should tell us that there is
something fundamentally wrong with our current interpretation of the words in
the Doctrine and Covenants.<o:p></o:p></span></div>
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<b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Sections 64 and 83</span></b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"> tell us that we need to
be tithed to not burn at His coming, but it does not define tithing to only be
considered correct and complete if every last penny of it is paid to the
central church headquarters. Joseph Smith and Oliver Cowdery administered their
own tithing before the church was organized, and that was the rule, in general,
up until at least 1899. I don't believe anyone would say that all the church
members up until 1899 would have deserved being burned at His coming because of
the supposedly faulty way in which they handled their tithing. They did
enormous amounts of good with that tithing, not the least of which was getting
the Saints established safely in the West.<o:p></o:p></span></div>
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<b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Section 97</span></b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"> is a little more
specific, in that it tells the Saints that they should plan to focus their
future contributions (referred to as tithing) on building a temple in Jackson
County, Missouri, much like they had done earlier in Kirtland. But, apparently,
that was not to be, and the next focus was on the temple in Nauvoo.<o:p></o:p></span></div>
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<b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Section 119</span></b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"> sounds very specific on
first reading, but in fact it does not completely define and support today's
tithing policy. On the "excess" issue, from what I can see of church
history, there was hardly a single person who made it to Jackson County who had
anything that would be considered "surplus property." Most of them
had only the barest amount of property that would sustain them and allow them
to get to Missouri. The idea of putting that property into a central pool for
others to use made no practical sense at all. In most cases, an inventory was
kept, just to go through the motions, but very little made it into the common
fund. <o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">My assumption is that the members continued to do what
they always did, which is to help each other as needed, and even this
suggested, limited, one-time, level of church government tax-and-spend
administration was pointless and ineffective.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">There probably were a few wise, careful,
and industrious souls who made it to Jackson County with some excess cash which
could be put into the pool to pay off the very large real estate loan
negotiated by Joseph Smith.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">But, as the leaders more than once
complained, too many people just pulled up stakes and left behind whatever
valuable property they might have had, taking little of that value with them in
their haste. Their responsiveness and eagerness is commendable, but it was
still impractical to conduct a large-scale migration with no resources, simply
because no one took the time to preserve and transfer those resources to the
new location. Quite sensibly, later arrangements were made to sell land left
behind, or to swap it for Missouri land.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">With the short-term need to pay off those
real estate loans, contracted for the direct benefit of the members, not the
leaders, it made sense for the members to pay for the land they occupied, if
they could. But this does not suggest that the church leaders had the
permission of the members to spend money willy-nilly on their behalf or for any
random purpose without any consultation. The leaders were taking great
financial risks on behalf of the members, rather than the other way around, as
we typically see today.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">It was important for Joseph Smith and other administrators
to be able to pay off the real estate loans they had taken out on the land where
the Saints were settled. That would make it important to apply every dollar
that was available and to avoid any kind of waste. Certainly, it would be
wasteful to have land or goods that went unused when there were people who
needed them and could put them to good use. The Saints were all in this
together, and this was an extraordinary tribal kind of situation where all of
them working together was barely enough to allow them to survive.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Those extraordinary measures were indeed
unusual and it would be unreasonable to continue them after the critical need
was past. Ordinary self-reliance, perhaps along with various individualized
insurance programs should normally be adequate. It would be like the pioneers
who participated in essentially an army operation as they crossed the plains,
as a matter of necessity. But it would be foolishness to then decide that was
the ideal state for all of life and to continue those military-style living
arrangements for the rest of their lives for some arbitrary religion-based
reason.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">There seems to still be great confusion
about the supposed "law of consecration." As vaguely suggested in the
headnotes, the United Order (or United Firm) was really nothing more than a
silent business partnership, requiring no specific government authorization to
operate, which was organized among a few of the leaders to help take care of
church business. It never applied to anyone else, and it was never intended to.
<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Incidentally, an entry in Joseph Smith's
History of the Church indicates that the Kirtland Temple was owned by the group
of men who contributed to it and helped to build it, indicating that there did
not even exist a church formal business unit to hold title, or that if there
were, it would not be appropriate to put the title there.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">It is one thing for church members to be
expected to contribute 10% of their increase to gospel purposes. It is quite a
different thing to expect that all of that 10% would go to church headquarters
for the use of the leaders, especially when anyone associated with church
headquarters was not in a position to do anything much more with it than simply
help pay off the general costs of lands that had been occupied by church
members. Again, the most convincing evidence of the correct interpretation is
the behavior of the members and leaders for the next 40+ years as each man used
his own good sense about where 10% of his income might be best allocated. In
the alternative, is anyone willing to charge all the early saints with
apostasy? Since we are now nearly 200 years from the restoration, it is more
likely that they were right than that we are, after a long period of doctrinal
drift.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Those early Saints were right on many
things where we have it wrong. For example, the Mountain Meadow Massacre incident
appears to be a case where the early Saints had the better sense and better
morals, and it appears that we malign them today simply because we are trying
to defend our policies today, many of which are indefensible, while the early
saints had it right, such as on the tithing issue. Our trying to make them seem
foolish and evil perhaps is done to try to make us today look more wise and
righteous, but, by so doing, we are being unfair, and we simply verify that we
are indeed the more foolish and unethical ones.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">A portion of Section 119:<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">4
And after that, those who have thus been tithed shall pay one-tenth [to where
or to whom?] of all their interest annually; and this shall be a standing law
unto them forever, for my holy priesthood, saith the Lord.</span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<br /></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">I think we should more closely consider the
phrase that "this shall be a standing law… for my holy priesthood."
By that I believe is meant every man who holds the priesthood, not just those
who have special assignments such as the apostles or the first presidency. I
think there is a tendency to read it as though it said "TO my holy
priesthood [meaning only the top church leaders]," or that the tithing is
"FOR my holy priesthood," meaning that the leaders should get all the
tithing, but I don't believe either reading is what is said or is meant in the
situation. <o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Obviously, it would be much better for the
church today if there <i>were</i> an unequivocally clear statement about how
much was to be paid, exactly where it was supposed to go, perhaps some more
regulations on exactly how it was supposed to be used, etc. But since we don't
have that sort of thing, a Law of Moses level of detail, in today's
"law" itself, it is useful to go to the "legislative and
administrative history," or, in other words, how it was interpreted by the
members and leaders at the time. And I believe it is perfectly clear that no
one interpreted these words that way at that time.<o:p></o:p></span></div>
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<br /></div>
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<b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Section 120</span></b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"> designates a management
group to decide what the central church should do with whatever tithing (member
contributions in general) the church might receive, given at member discretion,
as required by basic religious freedom, but it does not go beyond that to
aggressively define tithing and turn it into a precise religious law of a
binding nature such as aspects of the old and disavowed Law of Moses.<o:p></o:p></span></div>
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<br /></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">We might note as a practical matter, that
there really WAS no functioning church headquarters which could do much more
than print a few books and vaguely discuss and plan a movement West, for most
of the time up till 1896. In many cases it would have been the height of
foolishness to try to send one's tithing to the central church headquarters,
especially when that headquarters was about to be dissolved and all its assets
taken by the federal government. That was perhaps the most striking situation,
but there were many of those kinds of situations over the 76-year period from
1820 up to 1896. <o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">Certainly at the beginning, and perhaps at
all times, "tithing," that is, potential member contributions, was
better kept "on the hoof" (something like the concept of a walking
blood bank), that is, in member possession, up until the time of actual need,
rather than attempting to centrally gather great stores of wealth in any one
place, creating a great temptation to leaders and outsiders, and creating a
great risk that attempts would be made to rob it or take it by crime or by
legalized force. <o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">It appears that this "on the
hoof" policy would be a good practice for all time. If the church leaders
actually had faith in the wisdom of the members, and truly sought to be
servants and not masters, they would not see any need to stockpile resources
for any such purposes as creating pensions for church leaders or employees, or
setting aside "rainy day" funds to keep the church operating at full
budget in difficult times, completely independent of what might be happening to
the members.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">There are two great risks associated with a
political government -- a standing army, and government access to a large
amount of "standing" money. The federal government-sponsored central
bank, known as the Federal Reserve, constantly debases our money for its own
profit while giving the government borrowing and budgetary powers it ought not
to have without specific legislation. We also have a large standing army and
the associated military-industrial complex which spends our money excessively
and irresponsibly and constantly encourages war.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">With the church, we see the problem today
from the centralizing of assets so that the church headquarters is under
constant political, legal, and criminal attack, and it must maintain a huge
army of very expensive lawyers and other staff to stave off the barbarians
attacking from every direction. If there were no centralized assets, but only
specific requests at specific times for specific, clearly justified needs, most
or all of those very expensive central preparations and bureaucratic fortifications
would be completely unnecessary, and the leaders would not need to constantly
feel such crippling fear of actually pushing the gospel message out into the
world, and possibly getting some unpleasant reactions, which they alone had to
deal with.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">The first century A.D. Saints had no
problem finding the best places for their "tithing" or contributions
or charity to be allocated, and they were extremely successful in spreading the
gospel. If we could do as well today, using the same methods, then perhaps we
ought to be using their methods.<o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">We should remember that the federal
government attacked the church viciously in Brigham Young's day, confiscating
property where possible, including the church's money and even the temple.
Political attitudes and risks may have improved slightly since those days, but
it is hard to say whether things are really better or worse, simply because the
church is now so much wealthier. The LDS Church, which is widely known to have
many billions of dollars in property holdings and income concentrated in one
place, might reasonably be targeted by those who wish to get money from the
church's deep pockets or to hurt its progress, or both. <o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">The persecutors of Joseph Smith imagined
that if they killed him, the entire movement would fall apart. A little bit
later the federal government hoped that if they dissolved the church
corporation and took all of its assets, it would also cease to exist. The same
impulse to supposedly cut off the head of the church and therefore destroy it
completely seems to keep recurring, but the essence of the church is NOT found
in one or a few men at the top, but no one seems to understand that, including
the leaders themselves, as they keep making themselves more important and
indispensable, continuously presenting a tempting target to the world.
Many millions of dollars are spent each year to defend the church leaders
and the church itself from actual and potential outside attacks, when most of
that very expensive defensive structure would be completely unnecessary if
church headquarters collapsed back to a tiny shadow of its form today. In other
words, the very fact of having a large and wealthy central headquarters sets up
a feedback loop which causes further enormous unnecessary expense, which
accomplishes nothing except to keep presenting a target which needs an
expensive defense. This is the perfect world for bureaucrats, who
"earn" and justify their salaries merely by their superfluous
existence. This is bureaucracy self-created ex nihilo, like god creating
himself. <o:p></o:p></span></div>
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<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">We might recall that there was an attempt
to declare a salary for the church leaders, just Joseph Smith and Oliver
Cowdery, I believe, which proposal was first passed and then specifically
defeated. That ought to clear up the question of what the church leaders and
members thought about that matter in the early days. That policy probably had
not changed until Wilford Woodruff decided that he was extremely committed to
making that policy change, even willing to basically excommunicate an apostle
for apostasy for not agreeing with him on the controversial and contentious
issue of using tithing for the personal support of church leaders -- basically
giving them an official salary for the first time. Not incidentally, such a
salary would likely serve as a means of controlling and disciplining leaders
who ought to be able to use their untrammeled judgement in all important
matters pertaining to the gospel. But now as employees, they would tend to be
very subservient to the church president who controlled their salary and other
perquisites of office. The pretense that apostles should be independent
"prophets" would be greatly weakened. <o:p></o:p></span></div>
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<b><span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">Analysis of D&C sections for establishing today's
church tithing policy</span></b><span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;"><o:p></o:p></span></div>
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<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">Today's tithing policy elements, in increments<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">Source:<o:p></o:p></span></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">D&C sections/Admin. Policy (unwritten)<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">Comments<o:p></o:p></span></div>
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<td colspan="2" style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 153.0pt;" valign="top" width="204"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: .5in;" valign="top" width="48"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">64:23<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">85:3<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">97:10<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">119<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">120<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">Pol.<o:p></o:p></span></div>
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<tr style="mso-yfti-irow: 3;">
<td colspan="2" style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 153.0pt;" valign="top" width="204"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">It is a religious duty to make useful religious charitable
contributions to someone or for some good purpose<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">X<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 31.5pt;" valign="top" width="42"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">X<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 36.05pt;" valign="top" width="48"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">X<o:p></o:p></span></div>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 27.0pt;" valign="top" width="36"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 175.5pt;" valign="top" width="234"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">An unremarkable view of common religious charity. Not unique
to LDS.<o:p></o:p></span></div>
</td>
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<tr style="mso-yfti-irow: 4;">
<td colspan="2" style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 153.0pt;" valign="top" width="204"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">It is a religious duty to make charitable contributions to
someone or for some good purpose or <b>be burned </b>at his coming<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: .5in;" valign="top" width="48"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">X<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 31.5pt;" valign="top" width="42"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">X<o:p></o:p></span></div>
</td>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 26.95pt;" valign="top" width="36"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 27.0pt;" valign="top" width="36"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 27.0pt;" valign="top" width="36"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 175.5pt;" valign="top" width="234"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">This is not an argument to pay all religious charitable
contributions to the central church. God will make this determination, not
the central church.<o:p></o:p></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 5;">
<td colspan="2" style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 153.0pt;" valign="top" width="204"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">It is a religious duty to pay 10% of income as charitable
contributions to someone or for some good purpose. (This sets only the level,
but not the disposition.)<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: .5in;" valign="top" width="48"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 31.5pt;" valign="top" width="42"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 36.05pt;" valign="top" width="48"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">X<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 26.95pt;" valign="top" width="36"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">X<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 27.0pt;" valign="top" width="36"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 27.0pt;" valign="top" width="36"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 175.5pt;" valign="top" width="234"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">There is some contextual implication that all tithing (10%)
goes to the central church, but it was never done in practice until it
gradually and very slowly began in 1899 and ended in about 1960, indicating
that was not the original accepted meaning.<o:p></o:p></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 6;">
<td colspan="2" style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 153.0pt;" valign="top" width="204"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">It is a religious duty to pay all religious charitable
contributions to the central church<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: .5in;" valign="top" width="48"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 31.5pt;" valign="top" width="42"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 36.05pt;" valign="top" width="48"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 26.95pt;" valign="top" width="36"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 27.0pt;" valign="top" width="36"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 27.0pt;" valign="top" width="36"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">X<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 175.5pt;" valign="top" width="234"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">Never commanded, and very contrary to Christ's actual
practices<o:p></o:p></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 7;">
<td colspan="2" style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 153.0pt;" valign="top" width="204"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">The central church is empowered to spend all the money
received through charitable contributions at their unrestrained and
unreported discretion<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: .5in;" valign="top" width="48"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 31.5pt;" valign="top" width="42"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 36.05pt;" valign="top" width="48"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 26.95pt;" valign="top" width="36"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 27.0pt;" valign="top" width="36"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">X<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 27.0pt;" valign="top" width="36"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 175.5pt;" valign="top" width="234"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">But this was never done legally or in practice until it began
in 1923 and became complete in about 1960, indicating that no one thought
that was the intended policy in the 1838 revelation, now D&C section 120.
<o:p></o:p></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 8;">
<td colspan="2" style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 153.0pt;" valign="top" width="204"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">It is a religious duty to make useful charitable religious
contributions to someone or for some good purpose or be partially
disfellowshipped, as in losing temple attendance privileges.<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: .5in;" valign="top" width="48"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 31.5pt;" valign="top" width="42"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 36.05pt;" valign="top" width="48"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 26.95pt;" valign="top" width="36"></td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 27.0pt;" valign="top" width="36"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 27.0pt;" valign="top" width="36"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">X<o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 175.5pt;" valign="top" width="234"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">Not enforced consistently until about 1960, indicating that no
one thought that was the policy commanded in any of the Joseph Smith-era
revelations. And we have no written and approved and canonized revelations to
that effect yet.<o:p></o:p></span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 9; mso-yfti-lastrow: yes;">
<td colspan="9" style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 513.0pt;" valign="top" width="684"><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">Explanation:<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">The main point here is that none of the D&C sections
covers all the elements of today's church policy on tithing in one place so
that the meanings and interrelationships of all the elements are clear. In
fact, none of the D&C sections include more than two of the elements of
unique church policy. And all of the sections together, even if overlaying
them and making them cumulative were legitimate (which it probably is not),
that still does not clearly provide all of the elements of today's tithing
policy. Only by adding very significant extra-scriptural administrative
decisions can today's church tithing policy be pieced together. On such a
critical point as "tithing" mere habit and tradition should not be
acceptable as complete and binding. In my view, the ancient law of Moses
should not be reinstituted today unless Christ came himself and very
forcefully issued very clear instructions on that seeming act of serious
sabotage to the new gospel he instituted.<o:p></o:p></span></div>
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<br /></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="background: white; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">More details and side
issues</span></b><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="background: white; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">●Church historians and leaders have done the church a
great disservice by continually trying to keep alive an attempt to insert
socialism into the church teachings and organization where it was always
completely foreign to gospel freedom concepts. These continuing attempts to
insert political power doctrines into an ideology which explicitly condemns the
seeking of power over others are completely misguided and self-serving.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="background: white; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="background: white; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">●The higher ordinances were at times administered in such
places as the rooms of Joseph Smith's store in Nauvoo, or in the endowment
house in Salt Lake City. Although it is apparently preferred that these
ordinances be administered in a more formally specialized and designated
temple, especially while doing work for the dead, those ordinances have been
nonetheless perfectly valid when administered in other ways. A suggestion was
recently made by a junior general authority (obviously speaking out of turn) that
similar "endowment house" methods might be used even today, when the
Saints in a particular area might have great difficulty in building a proper
Temple because of lack of resources or perhaps because of political resistance,
but there is no obvious reason why they should be denied access to the higher
ordinances because of these local difficulties. The 33 A.D. saints seem to have
found easy solutions to this problem.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="background: white; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="background: white; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">●In locations where civil marriages are very difficult or
expensive, bishops or missionaries should be able to marry people for free
(even at the risk of some conflict with the political government), and sealings
should also take place in local facilities. The central church's stern insistence
on being sealed only in temples which might be far away, and could cause a
family great difficulty to reach, appears to be just a disguised, dishonest,
and altogether unnecessary plea to extract more money from members through a
semi-extortionist process, part of which is telling sob stories of families
selling all they had to travel to a temple, presumably damaging their
livelihoods and their futures as a result, all supposedly as a trial of their
faith.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="background: white; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="background: white; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; text-autospace: none;">
<span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;">●The church does sometimes claim that the contributions
which go towards humanitarian assistance throughout the world are delivered
without any deduction for administration costs. That is commendable, and should
encourage more such contributions, but it should also be remembered that is
probably just a case of robbing Peter to pay Paul, since whatever administration
costs there might be are simply borne by other kinds of contributions to the
church. It seems likely that the reason the church can claim to deliver
humanitarian assistance money without deducting for administrative costs is
simply because the bulk of that money is simply transferred to some other
humanitarian assistance organization which WILL then spend a significant amount
of that money on its administrative overhead. In other words, there is a more
than a little bit of imprecision and obfuscation in presenting church policies
and their practical consequences.<o:p></o:p></span></div>
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<br /></div>
<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-49082795447916204702020-01-07T17:24:00.003-07:002020-01-14T13:10:07.275-07:00<br />
<div align="center" class="MsoNormalCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<a href="https://www.blogger.com/null" name="_Hlk15827222"><span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter
14<o:p></o:p></span></a></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<span style="mso-bookmark: _Hlk15827222;"><b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"> The use of "increase" vs. "interest" in
tithing scriptures and history</span></b></span><span style="mso-bookmark: _Hlk15827222;"><b><span style="font-size: 14.0pt;"><o:p></o:p></span></b></span></div>
<span style="mso-bookmark: _Hlk15827222;"></span>
<br />
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">There are a host of issues potentially raised
in the following quotes, which relate to contributions and "tithing,"
which ought to be fully explored for the lessons that are in them about church
administration, but <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">what caught my eye and began this analysis is
simply the unexpected appearance of the word "interest" where one
might expect to see the word "increase."<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">There is a strange and unexplained disconnect
between the latter-day printed revelations on the topic of tithing, and the
historical practices and rhetoric associated with that topic of tithing. It has
to do with the inconsistent use of the terms "increase" and
"interest." Since the inconsistent use of these terms is
unintelligible, and unresolvable based on the information that is available, I
am going to take this opportunity to supply meanings which I consider more
consistent with the long-term history of the gospel of Christ.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The
following three extracts from the history of the church are presented in order
of their appearance in the history of the church. The sequence begins with the
July 8, 1838 revelation on tithing now published as section 119 in the Doctrine
and Covenants. The term "interest" is used for apparently the only
time in the history of scriptures on the topic of tithing. The revelation is
followed by an epistle by the Twelve Apostles dated December 13, 1841 on the
topic of baptism for the dead, where the term "increase" is used, and
then by an October, 1844 address by John Taylor on the same topic as the
earlier epistle, where the term "increase" is also used. (We might
wonder if John Taylor was actually the person who wrote the earlier 1841
epistle.)<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">One point to be made here is that even though
several years elapsed between the date of the revelation and the following two
important entries in the history, it is as though the text of the revelation
had very little effect on how church leaders spoke concerning this policy. In
both cases, the leadership language follows the overwhelmingly predominant
theme in the Scriptures concerning the (Old Testament) definition of tithing
(undefined and unused in the New Testament version of the gospel since tithing
had no meaning in that religious system), which is that one is to pay tithing
on one-tenth of a person's "increase." The supposedly new and thus
potentially important term "interest" is simply never used in any
later public discourse. Perhaps either the language they read in the revelation
was different from what we read today, or the words of the revelation were so
imprecise and confusing that they simply ignored them and used the standard Old
Testament formulation.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">D&C 119<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_Hlk28289077"><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">History
of the Church </span></a><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">p.525
of 3032<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The three revelations which I received January
12, 1838, the day I left Kirtland, were read in the public congregation at Far
West; and the same day I inquired of the Lord, "O Lord! Show unto thy
servant how much thou requirest of the properties of thy people for a
tithing," and received the following answer, which was also read in
public:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">[Obviously here "tithing" clearly
doesn't mean exactly one-tenth, as the word itself implies, or why would there
even be a question to be asked here? To make logical sense, the term
"contributions" or "financial responsibility" probably should
be used to replace the term "tithing." As the headnote below
suggests, any free-will offerings or contributions were often referred to as
"tithing."]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Revelation, Given at Far West, July 8, 1838.<o:p></o:p></span></div>
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<span style="color: black; font-family: "arial" , sans-serif; font-size: 9.0pt;">[Headnotes added later: </span><i><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">Revelation given through
Joseph Smith the Prophet, at Far West, Missouri, July 8, 1838, in answer to his
supplication: “O Lord! Show unto thy servants how much thou requirest of the
properties of thy people for a tithing.” The law of tithing, as understood
today, had not been given to the Church previous to this revelation. The term
tithing in the prayer just quoted and in previous revelations (64:23; 85:3;
97:11) had meant not just one-tenth, but <u>all free-will offerings, or
contributions</u>, to the Church funds. The Lord had previously given to the
Church the law of consecration and stewardship of property </span></i><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">[a very questionable
interpretation of church history],<i> which members (chiefly the leading
elders) entered into by a covenant that was to be everlasting. Because of
failure on the part of many to abide by this covenant, the Lord withdrew it for
a time and gave instead the law of tithing to the whole Church </i>[more
questionable historical interpretation]<i>. The Prophet asked the Lord how much
of their property He required for sacred purposes. The answer was this
revelation.</i></span><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<i><span lang="EN" style="color: #222222; font-family: "arial" , sans-serif; font-size: 9.0pt;">1–5,
The Saints are to pay their surplus property and then give, as tithing,
one-tenth of their interest annually; 6–7, Such a course will sanctify the land
of Zion.</span></i><span style="color: black; font-family: "arial" , sans-serif; font-size: 9.0pt;">]</span><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Comments on headnotes: There are at least
two interpretation errors or unjustified assertions concerning D&C 119 as
presented in the headnotes. They seem to want us to accept 10% as a baseline
and then add other church contributions on top of that. But that is not at all
what I read in the revelations or in the history. That seems to be nothing more
than current leadership wishful thinking. The current church leadership wants
to assert that the law of consecration and stewardship was a marvelous
invention that gave church leaders massive control over the economics of the
Saints. But it was nothing of the sort. It was nothing more than a version of
the corporation of the president for that time period which was really just a
standard silent business partnership put together for a short time to handle
certain specific aspects of central church administration. I wrote two books on
that and related topics. This narrative about withdrawing the supposedly
comprehensive law of consecration and stewardship and replacing it with the
more "limited" tithing is a complete fabrication. It has nothing to
do with the gospel of Christ or with actual church history from any known time
period.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">1. Verily, thus saith the Lord, I require all
their surplus property to be put into the hands of the Bishop of my Church of
Zion, <a href="https://www.blogger.com/null" name="_Hlk28299627"><o:p></o:p></a></span></div>
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<span style="mso-bookmark: _Hlk28299627;"><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">["Surplus
property" is a</span></span><span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">
very vague definition – obviously to be determined by the property owner. Who
else can wisely determine what is "surplus" in each of the cases of
thousands of busy members without arbitrarily causing economic damage and loss
of religious freedom?]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">2. For the building of mine house, and for the
laying of the foundation of Zion and for the Priesthood, and for the debts of
the Presidency of my Church;<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">3. And this shall be the beginning of the
tithing of my people; <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">[To be paid to whom? It is not clear –
free will charity is the gospel answer, and property owners make that
determination, not central bureaucracies.]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">4. And after that, those who have thus been
tithed, shall pay <u>one-tenth of all their interest</u> annually; and this
shall be a standing law unto them forever, for my holy Priesthood, saith the
Lord.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">5. Verily I say unto you, it shall come to
pass, that all those who gather unto the Land of Zion shall be tithed of [be asked
to make contributions from] their surplus properties, and shall observe this
law, or they shall not be found worthy to abide among you.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">[Were any thrown out from among them?
None that I know of.]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">6. And I say unto you, if my people observe not
this law, to keep it holy, and <u>by this law sanctify the land of Zion unto me</u>,
that my statutes and my judgments may be kept thereon, that it may be most
holy, behold, verily I say unto you, <u>it shall not be a land of Zion unto you</u>;<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">7. And this shall be an ensample unto all the
stakes of Zion. Even so. Amen.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The use of the word "interest" here
is somewhat obscure or nonsensical, so I shall attempt to define it in a way
that could make some practical sense. I am going to slightly rewrite verse 6:
"by this law (of member individually administered contributions made to
improve society) sanctify the land of Zion unto me, that my statutes and my
judgments may be kept thereon, that it may be most holy, [and] behold, verily I
say unto you, it shall ... be a land of Zion unto you;" <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The key thought is that members should maintain
an "interest" in performing charitable deeds and an
"interest" in improving society and establishing Zion by using their
own resources, their own charity, and acting accordingly.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I argue that it is only idealistic Christian
charity that can make a degenerate worldly society into a Zion. We can be certain
with any kind of bureaucracy, civil or religious, will not do it -- they are
the problem, not the solution. Solving that problem is the assignment of
individual church members. As we have proven over the past 120 years, it is
quite pointless to expect church leaders to take all of those necessary steps
on their own. They will just spend the money on themselves and essentially
waste it. We see that although "tithing" is nearly perfectly enforced
today according to Old Testament ways of thinking, there has been no measurable
improvement to our society through its use, especially since the leaders have
been holding all the money for their own use and have applied not a dime of it
to major improvements to our society. In other words, since the centrally-collected
tithing is essentially all wasted or hoarded, the payment of a formal 10%
actually leads to far less improvement to the society than if the members had
kept that money and used it as they saw fit.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Following another line of logic, I consider it
plausible (but fairly unimportant) that the normal business use of the term
"interest" could make sense here. In our current tax code
"interest" is considered unearned income. Perhaps one member's
version of "paying tithing" could be to pay 1/10 of whatever he receives
as a passive return on investment which would be called "interest"
under today's accounting rules. As I see it, under the rules which Christ set
out, no one is legally bound to pay a single penny in mandatory
"tithing" to be eligible for salvation here or to maintain good
standing in the church. So, paying 1/10 of a person's unearned income is just
as good a measure as any other. Perhaps the flexibility in today's
individualized tithing calculation (gross versus net, etc.) exists because of
the lack of precision in the scriptural computation methods plus the lack of
confidence in the whole concept of making salvation contingent on paying
tithing.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Nauvoo temple and baptism for the dead<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I hate to be critical of the Nauvoo Saints and
all their efforts and the many exhortations they received from their leaders to
do even more, but I believe there may be another way to look at this whole
situation. A review of all aspects of church history at this point would be
helpful to reach a balanced view, but it appears to me that the strategic
thinking of the Saints was very lacking here and it caused them many
difficulties. If these people had followed Joseph Smith and his suggestion that
they go West as soon as possible, they could have saved that onerous and largely
wasted effort devoted to the Nauvoo Temple and used it to build a temple after
they reached a safer place such as Salt Lake City (if a temple is needed at all).
<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It strikes me that here we have the Twelve
trying to whip the saints into building a temple to save their dead, which is
an all-too-familiar bit of rhetoric and excuse and guilt trip to get more out
of the saints than they may otherwise be prepared to give (and to</span> <span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">have church administrators
advance themselves to become administrators of members' resources, which is
normally none of their business.) It is only in crisis "wagon train"
mode that it makes sense to have church leaders be temporal administrators. We
left the wagon train phase long ago, but we have kept the redundant and
destructive temporal administration aspects.).<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Perhaps this is essentially a partial return to
law of Moses concepts, involving rules and physical structures and ritual
sacrifices, since the Saints refuse to understand and live the actual gospel
concepts. Maybe, in our case, we had to repeat an old cycle, we had to go back
to the law of Moses and then break away again from that mechanical thinking
when we can finally comprehend what the gospel actually teaches. Perhaps as a
result of our ignorance, we can only move forward if we see Christ crucified
again, so to speak, or have our current leader, in this case Joseph Smith, die,
before we can finally make the mental leap to the true higher law.</span> A<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">s it turned out, we
almost made it and then we fell back again and have not recovered.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">To summarize, in my opinion, we would need much
more voluminous and explicit and authoritative instruction than this one
ambiguous and incoherent revelation containing a critical word which is
unintelligible on its own to prompt us to switch to a full-blown law of Moses
religious society, complete with the mandatory paid ministry and mandatory
tithing to pay for it. Even if this revelation represented proper wisdom for
that moment in time, it has now simply been stretched beyond what it can bear.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The ears perk up of every would-be professional
priest looking for a free lunch when the subject of a potential increase of
contributed money arises. That appears to include the Twelve themselves in the
next two quotations:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">History of the Church p.1564
of 3032<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">BAPTISM FOR THE DEAD.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">An Epistle of the Twelve Apostles to the Saints
of the Last Days.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The building of the Temple of the Lord in the
city of Nauvoo, is occupying the first place in the exertions and prayers of
many of the Saints at the present time, knowing, as they do, that if this
building is not completed speedily, "we shall be rejected as a Church with
our dead;" for the Lord our God hath spoken it.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">But while many are thus engaged in laboring and
watching and praying for this all important object, there are many, very many
more, who do not thus come up to their privilege and their duty in this thing,
and in many instances we are confident that their neglect arises from a want of
proper understanding of the principles upon which this building is founded, and
by which it must be completed. [Under the law of Moses?]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The children of Israel were commanded to build
a house in the land of promise [under the law of Moses, not Christ's gospel];
and so are the Saints of the last days, as you will see in the Revelation given
to Joseph the Seer, January 19, 1841, wherein those ordinances may be revealed
which have been hid for ages, even their anointings and washings, and baptisms
for the dead; wherein they may meet in solemn assemblies for their memorials,
sacrifices, and oracles in their most holy places; and wherein they may receive
conversations and statutes, and judgments, for the beginning of the revelations
and foundations of Zion, and the glory and honor and adornment of all her
municipals through the medium which God has ordained. [Temples are not
required. God needs no place of stone to lay his head.] <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">In the same revelation the command is to
"all the Saints from afar " as well as those already gathered to this
place' to arise with one consent and build the Temple; to prepare a place where
the Most High may manifest Himself to His people. No one is excepted who hath
aught in his possession, for what have ye that ye have not received? And I will
require mine own with usury, saith the Lord; so that those who live thousands
of miles from this place, come under the same law, and are entitled to the same
blessings and privileges as those who have already gathered. But some may say,
how can this be, I am not there, therefore I cannot meet in the Temple, cannot
be baptized in the font? The command of heaven is to you, to all, gather; and
when you arrive here, if it is found that you have previously sent of your
gold, or your silver, or your substance, the tithing and consecrations which
are required of you for this building, you will find your names, tithings and
consecrations written in the Book of the Law of the Lord, to be kept in the
Temple, as a witness in your favor, showing that you are a proprietor in that
building, and are entitled to your share of the privileges thereunto belonging.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">One of those privileges which is particularly
attracting the notice of the Saints at the present moment, is baptism for the
dead, in the font which is so far completed as to be dedicated, and several
have already attended to this ordinance by which the sick have been made whole,
and the prisoner set free; but while we have been called to administer this ordinance,
we have been led to inquire into the propriety of baptizing those who have not
been obedient, and assisted to build the place for baptism; and it seems to us
unreasonable to expect that the Great Jehovah will approbate such
administration; for if the Church must be brought under condemnation, and
rejected with her dead, if she fail to build the house and its appurtenances,
why should not individuals of the Church, who thus neglect, come under the same
condemnation? For if they are to be rejected, they may as well be rejected
without baptism as with it; for their baptism can be of no avail before God,
and the time to baptize them may be appropriated to building the walls of the
house, and this is according to the understanding which we have received from
him who is our spokesman.</span> <span style="mso-spacerun: yes;"> </span>[P<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">erhaps the real purpose
of building the Nauvoo Temple was to encourage more gathering -- something
which was certainly needed. Recall that 90,000 members from England and Europe
were needed to bolster the Saints in Utah enough to survive there.]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Let it not be supposed that the sick and the
destitute are to be denied the blessings of the Lord's house; God forbid; His
eye is ever over them for good. He that hath not, and cannot obtain, but saith
in his heart, if I had, I would give freely, is accepted as freely as he that
gives of his abundance. The Temple is to be built by tithing and consecration,
and every one is at liberty to consecrate all they find in their hearts so to
do; but the tithings required, is one-tenth of all anyone possessed at the
commencement of the building, <u>and one-tenth part of all his increase from
that time</u> until the completion of the same, whether it be money, or
whatever he may be blessed with.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Many in this place are laboring every tenth day
for the house, and this is the tithing of their income, for they have nothing
else; others would labor the same, but they are sick, therefore excusable; when
they get well, let them begin; while there are others who appear to think their
own business of more importance than the Lord's. Of such we would ask, who gave
you your time, health, strength, and put you into business? And will you not
begin quickly to return with usury that which you have received? Our God will
not wait always.</span> <span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">[More
guilt trips.]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">We would remind some two or three hundred
Elders, who offered to go on missions, some six months, others one year, and
some two years, and had their missions assigned them at the general conference
to labor on the Temple, that most of their names are still with us, and we wish
them to call and take their names away, and give them up to the building
committee.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Brethren, you have as great an interest at
stake in this thing as we have, but as our Master, even the Master-builder of
the Temple, whose throne is on high, has seen fit to constitute us stewards in some
parts of His household; we feel it important for us to see to it that our
Master is not defrauded, and especially by those who have pledged their word,
their time, their talents, to His services; and we hope this gentle hint will
suffice, that we may not be compelled to publish the names of those referred
to. [More guilt trips.]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Probably some may think they could have gone on
a mission, but cannot labor, as they have no means of boarding themselves, but
let such remember that several score of brethren and sisters in this city,
offered at the general conference, to board one or more laborers on the Temple
till the same should be completed, and but few of those as yet have had the
opportunity of boarding any one. To all such we would say, you are not forgotten,
we have your names also, and we expect soon to send someone to your table,
therefore put your houses in order and never be ready to refuse the first offer
of a guest.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Large stores of provisions will be required to
complete the work, and now is the time for securing it, while meat is plenty
and can be had for one half the value that it can at other seasons of the year,
and the weather is cool and suitable for packing. Let the brethren for two
hundred miles around drive their fat cattle and hogs to this place, where they
may be preserved, and there will be a supply till another favorable season
rolls around, or till the end of the labor. [This image of hundreds of food
animals being collected at the Temple to keep processes underway at the Temple
sounds more than a little bit like what went on at the Temple of Herod in Jerusalem
with its constant stream of sacrificial animals. That makes this whole process
sound very much like a law of Moses operation.]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Now is the time to secure food, now is the time
that the trustee is ready to receive your droves. Not the maimed, the lean, the
halt, and the blind, and such that you cannot use; it is for the Lord, and He
wants no such offering; but if you want His blessing, give Him the best, give
Him as good as He has given you. Beds and bedding, socks, mittens, shoes,
clothing of every description, and store goods are needed for the comfort of
the laborers this winter; journeymen, stone cutters, quarrymen, teams and
teamsters for drawing stone and all kinds of provision for men and beast, are
needed in abundance.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">There are individuals who have given nothing as
yet, either as tithing or consecration, thinking that they shall be able to do
a great deal some time hence if they continue their present income to their own
use, but this is a mistaken idea. Suppose that all should act upon this principle,
no one would do ought at present, consequently the building must cease, and
this generation remain without a house, and the Church be rejected; then
suppose the next generation labor upon the same principle, and the same in all
succeeding generations, the Son of God would never have a place on the earth to
lay His head.</span> [<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">He
doesn't need one.]<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Let every individual remember that their
tithings and consecrations are required from what they have, and not what they
expect to have some time hence, and are wanted for immediate use. All money and
other property designed for tithing and consecrations to the building of the
Temple must hereafter be presented to the Trustee in Trust, President Joseph
Smith, and entered at the recorder's office, in the book before referred to;
and all receipts now holden by individuals, which they have received of the
building committee for property delivered to them, must also be forwarded to
the recorder's office for entry, to secure the appropriation of said property
according to the original design.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">The Elders everywhere will instruct the
brethren both in public and in private, in the principles and doctrines set
forth in this Epistle, so that every individual in the Church may have a
perfect understanding of his duty and privileges. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">BRIGHAM YOUNG, HEBER C. KIMBALL, ORSON PRATT,
WILLIAM SMITH, LYMAN WIGHT, WILFORD WOODRUFF, JOHN TAYLOR, GEO. A. SMITH,
WILLARD RICHARDS. Nauvoo, Illinois, December 13, 1841.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In this epistle the Twelve seem already were
pressing to reach a semi-law-of-Moses condition. Perhaps this epistle is the
genesis of the LDS priestcraft movement which started small, with nothing more
than some typical human inclinations and frustrations, but has now blossomed
into the desired full-blown law of Moses operation.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Paying a huge amount of money to save your dead
is a familiar religious theme which apparently started in 1841 and has now gone
about as far as it can go. One might wonder how those early Christians in the
Mediterranean area managed to fulfill their duty to the dead inexpensively with
no temples and no computers and presumably few records. Why can't we do the
same today?<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">At a conference in 1844, John Taylor once again advocates
for doing work for the dead and completing a temple for that purpose:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">History of the Church
p.1863 of 3032<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">CHAPTER XXIII.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">MINUTES OF THE IMPORTANT CONFERENCE OF OCTOBER
6TH TO 8TH, 1844----THE CHURCH SET IN ORDER ----DUTIES OF THE PRIESTHOOD
EXPOUNDED----ECONOMICS CONSIDERED<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">...<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">1867/3032<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">He [Elder Taylor] exhorted the saints to be
virtuous, humble and faithful, and concluded by blessing the saints.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">He said further, in relation to the baptisms
for the dead, that it would be better for the saints to go on and build the
Temple before we urge our baptisms too much. [Is Elder Taylor implying that the
Temple is optional for doing work for the dead?] There are cases which require
being attended to, and there are provisions made for them; but as a general
thing he would advise them not to be in too great a hurry [Is he perhaps saying
that our duty to the dead is real, but that our duty to the living is more
real?]. He said one of the clerks had asked whether any should be baptized who
had not paid their tithing; it is our duty to pay our tithing, one-tenth of all
we possess, <u>and then one-tenth of our increase</u>, <i><u>and a man who has
not paid his tithing is unfit to be baptized for his dead</u></i>. It is as
easy for a man who has ten thousand dollars to pay one thousand, as it is for a
man who has but a little to pay one-tenth. It is our duty to pay our tithing.
If a man has not faith enough to attend to these little things, he has not
faith enough to save himself and his friends. It is a man's duty to attend to
these things. The poor are not going to be deprived of these blessings because
they are poor; no, God never reaps where he has not sown. This command is
harder for the rich than the poor; a man who has one million dollars, if he
should give one hundred thousand, he would think he was beggared forever. The
Savior said, how hardly do they that have riches enter the kingdom of heaven.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The irony here is that the (confused) underlying
theological logic seems to be that a person has to be fully in conformance with
the old law of Moses, including the mandatory payment of tithing which was to
be used to support a mandatory paid ministry, the Levites (the Twelve seem to
be informally nominating themselves for that role), before that person can
actually do any work for the dead, a New Testament concept. But we should
notice that the law of Moses had no power to do anything about work for the
dead since no one had the proper priesthood powers to do that work, and had no
procedures in place for any such ordinances (and Christ had yet done the
preparatory work in the spirit world so that work for the dead could proceed).
Something does not compute, as they say.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Word
use statistics<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">There
is some subjectivity involved in making some of these word-use counts, but I
don't think that affects the outcome in any way. On the scriptural use of the
word "increase," in the LDS Topical Guide we find 27 instances, with
7 of them obviously relating to issues relating to tithing. Concerning the word
"interest" as found in the LDS Topical Guide, we find 0 instances,
since the topical guide does not even have an entry for the word
"interest." <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In
the Index to the Triple Combination, we find 8 entries for the word
"increase," with none of them clearly having anything to do with
tithing topics. For the word "interest" we have 4 entries, with only
one of them obviously relating to tithing issues, D&C 119.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The use of a complete
concordance gives us some larger numbers, with 173 entries found in the LDS
Scriptures for "increase", and 15 entries found in LDS Scriptures for
"interest." As far as I can tell, this extended list of words in each
case has no effect on the final conclusion, which is that the use of the word
"interest" only occurs once when discussing topics related to
tithing, in D&C 119, and indeed appears to be an anomaly in that single
case.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Other
detailed comments<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The use of
the word "interest" seems to be an anomaly here, perhaps a
typographical error made at the time it was first printed. It appears to be the
only place in the entire body of Scripture where this thought is expressed
using that word. In every other case I can find, the term "increase"
is used, and that implies a very different meaning and answer. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The use of
this word is such an anomaly, that it is even possible that it was an
intentional change made much later by the advocates of a paid ministry. The
word "interest" is very confusing, but the word "increase"
is not confusing. I'm going to guess that the Lord originally gave the least
confusing answer to the question, not inserting something which is basically
incomprehensible.<o:p></o:p></span></div>
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<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-56861752040042992762020-01-07T17:24:00.000-07:002020-01-14T13:10:22.088-07:00<br />
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<span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter 15<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"> The terrible church
performance statistics a paid ministry creates<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It was the
question of church performance statistics that got me started on this entire
line of research which resulted in this book about a forbidden paid ministry
supported by forbidden tithing, both items condemned by the scriptures, which
items are also the cause of all current church problems, including extremely
slow church growth. As I saw the church reporting very bad statistics year
after year, with the trend going downward, instead of upward as one might hope,
I was alarmed that this could be going on without my understanding the process
in any way.</span><span style="mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;"> </span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Certainly, the church leaders were not openly giving
us any data and related commentary on this important general question. I was
told on one occasion by a very senior church leader that it was none of my
business to worry about such things -- they were the only ones who needed to
know about such things.<span style="mso-spacerun: yes;"> </span>Nonetheless, I
couldn't see why every member on the planet would not want to know about how
well or how badly the church was doing and what the factors might be that were
involved.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">During the 1980s I was researching two
interrelated books concerning <i>Joseph Smith's United Order</i> and <i>Brigham
Young's United Order</i> mostly to explore the unusual doctrinal issues that
arose during that early time period. Both of those books on history had much to
do with the growth and progress of the church in the 1800s, so I naturally
became curious also about more current church growth, and began to locate and
collate statistics on that topic. <o:p></o:p></span></div>
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<i><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The Church Almanac</span></i><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"> was a book that was
published each year for many years which gave all the statistical data
available about the church and its growth around the world, beginning in 1830.
It also included other news items such as information about the temples which
were added, etc. Unfortunately, that publication is now out of print, possibly
because that series of books documented what has gradually become mostly bad
news. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I got copies of the Church Almanac as they came
out each year, and selected and compiled and graphed that data as a major
portion of my third book entitled <i>Creating the Millennium: Social Forces and
Church Growth in the 21st Century</i>.<span style="mso-spacerun: yes;"> </span>I
consider this, my third book, to be full of interesting information, but I
still had not come to understand what the basic problems were that were keeping
the church from being as successful and as influential as I thought it should
be. It was only later that I finally "got to the bottom of it," at
least as I see it, which is why I am finally writing this current book. In my <i>Creating
the Millennium</i> book I suggested ways that social forces could be harnessed
to increase church growth rates. Unfortunately, the most powerful social force
of all was something I completely missed. Everyone wants to have the "benefits"
of being part of a comprehensive social insurance system. That is the
description of the original charity-based social insurance system which the
early members of the church invented and experienced at the time of Christ and
at the time of Joseph Smith.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">As
I mentioned, I spent years researching the growth levels of the church to see
why we were growing so slowly, with that growth rate continually going down,
and wrote a book about it.<span style="mso-spacerun: yes;"> </span>In the
process, I noticed a downward inflection point in the time range of about 1960
and could find no obvious reason for that change in direction.<span style="mso-spacerun: yes;"> </span>Growth rates had generally been going up
before that, and then turned downward until we have reached a zero-growth rate
today.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It
took me many years to discover the reason, but I believe I have it now.<span style="mso-spacerun: yes;"> </span>It was about 1960 when the church began to
refuse to issue temple recommends unless a person had paid a full tithe to the
central church.<span style="mso-spacerun: yes;"> </span>Before that, paying a
full tithe, in one of many possible ways, was seen as aspirational, something
everyone should be striving to do. Members could still do a great deal of good
around them with their personal resources, and not be penalized by the central
church for doing so, which is the essence of the current requirement of sending
all church contributions -- "tithing" -- to the central offices,
where it is largely wasted on unnecessary and prideful things instead of being
put to good charitable uses to benefit the members and the world.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">After
those original church performance studies, I then began another course of study
on what I thought was a totally unrelated matter, the systems for doing
genealogy research.<span style="mso-spacerun: yes;"> </span>At the time, I was a
computer professional, specializing in computer information system design, and
also had an interest in genealogy research. It was in about 1989 that I decided
to do some genealogy research for my family, and, in the process, found that
the old library/paper-based systems were far too random and disorganized and
subject to massive duplication of research effort by the millions of people
involved. I decided to design a system to be much more efficient, up to 1000
times more efficient if the practitioners of the art were willing to accept
some new concepts and greater cooperation and discipline.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I
found that the mathematics of efficiency were so overwhelming if cooperation
could be fostered, that I thought no one who understood the concepts could
resist the possible gains.<span style="mso-spacerun: yes;"> </span>I even went
so far as to obtain a federal patent for the process.<span style="mso-spacerun: yes;"> </span>When I triumphantly but naïvely presented
these ideas to the fledgling Ancestry.com company and later to the church
itself, in about 1998 and 2004 respectively, expecting to be well-received, I
was stunned to learn that there was no interest whatsoever in implementing these
new cooperation concepts even though they promised an easy 30 times improvement
in efficiency. Gains of 200 times were only a little bit harder, and gains of
up to 1000 times were perfectly possible but naturally were harder to reach.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">I
discovered that neither Ancestry.com nor the Church had an interest in
efficiently and quickly finishing this huge data processing project, but
instead had the seemingly mostly cynical goal of stretching a very large
revenue stream out forever. To put this into better context, the church was
spending about $2 billion a year, with about $0.5 billion a year in cash and
about $1.5 billion a year in volunteer labor, and hoped to maintain that
activity level forever.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The
various commercial genealogy companies altogether were bringing in about $3
billion a year and also hoped to keep that revenue stream flowing forever.<span style="mso-spacerun: yes;"> </span>Only by maintaining the maximum levels of
inefficiency and research duplication could they keep up these revenue levels
forever.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">My
general project computations were that $1 billion would be more than enough to
complete all the genealogy research for the entire United States, and it would
require about $20 billion to complete the entire world, to the extent it could
be completed, based on the availability of records.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">If
we only consider the genealogy research done since about 1998 using the Family
Search Church-sponsored computer system, the Church alone has spent about $40
billion in church resources, enough to do the United States about 40 times
over, or to have completed the entire world at least twice.<span style="mso-spacerun: yes;"> </span>If we add in the resources absorbed by all
the other commercial genealogy systems, totaling about $3 billion a year,
amounting to about $60 billion in all since 1998, you can see that the entire
world could have been completed about 5 times over. The rates of spending on
this activity have not decreased at all, and no major blocks of research have
been completed, such as the United States, meaning that the next major logical
question to be understood and answered is why the Church would tolerate such
massive inefficiency, faced with a supposedly critical need to provide
salvation for all our known ancestors.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The
cynical answer is that this is all part of a system that keeps the church
central bureaucracy supplied with perhaps $15 billion a year, and possibly up
to three times that much, forever.<span style="mso-spacerun: yes;"> </span>As
things stand, one must pay tithing to do temple work, thus keeping this process
going on forever as a way to ensure the church's income does not diminish. The
last thing the church wants to do is to complete all research and temple work
for the dead. The only goal is to bring in large amounts of money and keep
people perpetually very busy and distracted on a giant makework project, a kind
of socialist government-style project reminiscent of the Great Depression
projects – like the old WPA or Works Progress Administration projects -- where
building up a force of political activist supporters was a large part of the
project goals, far more important than any valuable projects actually completed.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The
work of the 300,000 LDS genealogy volunteers (and perhaps 2 million other US
genealogy hobbyists), is almost completely unnecessary, but it does seem to
make some people happy to do church work without ever having to interact very
much with the rest of the world as would be required in proselytizing the
living.</span><span style="mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;"> </span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It makes it appear that
"saving" a soul who is dead is much easier and cheaper than helping
or saving any living person (especially since current costs for saving the
living are unnecessarily astronomical), even though the value to the receiving
person is infinitely higher for those who are living than for those who are
dead. Living people often have extreme and critical time constraints, but the
dead have almost no time constraints at all.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The
church has essentially monetized the sale of ordinances for both the living and
the dead. If the church's and the nation's genealogists were ever to finish the
basic genealogy for the entire United States, that would be viewed as a
catastrophe for all the involved religious and commercial bureaucracies.<span style="mso-spacerun: yes;"> </span>Obviously, these many bureaucracies must work
together to maintain the same inefficient goals and practices, lest one of them
accidentally solve the general problem of genealogy research for a tiny
fraction of the current costs and thereby completely undermine and make
obsolete all the others. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Of
course, the church is also spending a few billion dollars a year on building
temples, but that is also a benefit to the church, not a cost, since all that
money must first come in as tithing which can then be spent very liberally on
supporting a massive construction bureaucracy made up of naturally very loyal
supporters of the church which pays their generous salaries and expenses and
provides prideful results. The building of temples and chapels and the research
work for the dead are all basically unnecessary, nothing more than cover
stories to justify members supporting a lavish bureaucracy. Our concern for the
dead is probably no more effective than that of the Russian Orthodox Church
where people simply buy and burn a few candles to get people out of purgatory,
but our solution is certainly a great deal more elaborate and expensive, which
is the point of it all.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Luckily
for a greedy and deceptive church (who may themselves be deceived in some
cases), most members are still unacquainted with today's astounding information
technology possibilities, and so are willing and even happy to assume that
"doing genealogy" is an infinitely large task that can never be
finished, even though it can be easily demonstrated that six months work at any
time in the last 20 years could have finished the entire United States, and
every new 6-12 month period could finish the genealogy for another mass of
humanity as large as the United States – about 300 million people and all their
documented ancestors. The United States is about 1/20 of the world, so
finishing the world within 10-20 years is easily possible. In other words, the
church leaders and their technical assistants must maintain a huge fraud
indefinitely on many levels to keep the money pouring in, spending it all on
themselves with almost nothing going to actual real-world charity.</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Twenty
years from now we will have spent $80 billion by the church and $120 billion by
all other groups, and no measurable progress will have been made (by conscious
design) on genealogical research and temple work.<span style="mso-spacerun: yes;"> </span>We will simply have another generation of
people who will have devoted that much more to the effort, most of it wasted. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In
the process, the church has created its own multilevel feudal social class
system, including a "Kings Court" of tens of thousands of loyal paid retainers
who would naturally resist any threat to their paychecks. As pointed out in
detail elsewhere, there is actually no doctrinal need for either temples or
chapels, but the construction of these buildings is a very generous source of
income to the church and its associated bureaucracy. This all sounds very
medieval, like the masons who spent their lives building massive cathedrals for
the corrupt Catholic popes.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In
summary, almost none of the central church spending is necessary for successful
church operation, and in fact is the exact reason it is now so
unsuccessful.<span style="mso-spacerun: yes;"> </span>If nearly all of that
money were devoted to the charitable needs of its members or other needy
aspects of society, as it should be, instead of wasting it on prideful and
unnecessary and often extravagant buildings, then the church would be meeting
all the needs both spiritual and temporal of its members and potential members,
and so would be growing at an explosive rate as it did when it was new and
focused on charity as the ruling principle as it was at the time of Christ and
at the time of Joseph Smith.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Today
the church is in the exact situation that the Roman Catholic Church found
itself in that prompted the criticism of Martin Luther in his "95
Theses" which inadvertently started the Protestant Reformation.<span style="mso-spacerun: yes;"> </span>It was all about ignoring the needs of the
poor and taking that money to provide a sumptuous globe-circling living to the
current paid ministry and to construct expensive and prideful buildings for
their control and use.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In
other words, what we have today is a giant scam in long-term operation by the
Central church.<span style="mso-spacerun: yes;"> </span>The existence of that
officially supported scam, and the naïveté and corruption it engenders, may
partly explain why so many people in Utah have been scammed out of their
savings by unscrupulous salesmen, often having positions of religious authority
over people at Utah, such as local bishops.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Only
a tiny fraction of the money that goes to Salt Lake City through the tithing
system actually is justified, and even that small legitimate amount should not
be subject to any "religious extortion" where one must pay money to a
central bureaucracy to receive some sense of feedback or confirmation that
one's salvation is secure.</span><span style="mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;"> T</span><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">he money that goes to Salt Lake City as
tithing is nearly all wasted on frivolous matters, supporting a self-appointed
class of "new Levites" who believe they should receive their living
from ordinary members<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">"Freely
have ye received, freely give" is the correct rule for holders of the
priesthood.<span style="mso-spacerun: yes;"> </span>The priesthood is to be a
joyful burden, not a means of earning a living at member expense.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">To
bring in a few more numbers on the genealogy topic, we are spending perhaps
$2000 for each new unduplicated name that enters the temple, where that cost
could be as low as $2 if done correctly.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The
amount spent on the proselytizing of the living is also outrageously out of
bounds. We should note that there was an approximately zero cost for new
members at the time of Christ and at the time of Joseph Smith, and sometimes
there was a net positive gain to the group as it expanded.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Since
the church has recently essentially ceased to grow, with zero new members, and
the church is taking in at least $15 billion in tithing revenue, we can say
that we are paying a nearly infinite price for each new long-term person added
to the church's total size. A few years ago, when there were actually up to
30,000 new long-term members being added to the church each year, we could at
least calculate that each new long-term member cost about ($15 billion/30,000=)
or about $500,000 each.<span style="mso-spacerun: yes;"> </span>A family of five
would thus cost about $2.5 million.<span style="mso-spacerun: yes;"> </span>That
number could be up to three times that large if the church income were shown to
be $45-50 billion dollars as some have estimated. These numbers do not compare
well with the zero costs of earlier times. We could probably increase our
growth rates today to any number we wanted by simply offering every family of
five $2.5 million. They could all buy a new house and retire for the rest of
their lives.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">These
are the absurd levels of expenses found in today's church, and the church
members would be fully justified in ending their support for this extremely
wasteful system and demanding a return to prior practices.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">There
are several other ways to make interesting calculations concerning the cost of
new members. The church typically reports about 300,000 new converts each
year.<span style="mso-spacerun: yes;"> </span>The Church does not report the
number of deaths of members each year, but we can estimate those deaths to be
about 225,000 on a base of 15 million members who have a life expectancy of age
75. That means that just to keep from shrinking in size, the church must add at
least 225,000 each year.<span style="mso-spacerun: yes;"> </span>If another
75,000 leave the church each year for other reasons, that would account for our
having zero net growth in active members with 300,000 converts each year. The
recent reports of up to 185,000 people resigning from the church each year,
based on their alarm at reading on the Internet about alleged errors in church
history, means that there is probably a huge net loss in active members each
year.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">With
60,000 missionaries finding 300,000 converts a year, that means about five
people are added for each missionary each year.<span style="mso-spacerun: yes;">
</span>But all of that is simply to keep the church from shrinking, and adds
nothing to its operational size.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Each
of those replacement members is costing church members about $15
billion/300,000 = $50,000.<span style="mso-spacerun: yes;"> </span>Since it
costs about $5,000 a year to sustain a missionary who produces about five
replacement members at $1000 each, one could say that we are paying 50 times as
much for each new member as is necessary.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The
church members do not even begin to have enough children to solve the growth
problem of the church.<span style="mso-spacerun: yes;"> </span>The highest
number imaginable is about 60,000 new children who are baptized each year, only
about 1/5 of the number necessary to keep us from shrinking, let alone
supplying any actual growth. That was the issue that the old polygamy program
was supposed to solve, and certainly did to some extent.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In
contrast, if the Church were anxiously engaged in doing effective charity work
with all the money it had itself from its own sources plus what it might get
from some other outside sources, the church would be growing at a furious pace
as it has in times past when charity was the essence of the church.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">So
we find that our maximum sustainable missionary program may just barely keep us
from shrinking in numbers.<span style="mso-spacerun: yes;"> </span>This does not
sound like what was intended to be happening to today's church.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">These
calculations have been made based on the number of new church units -- wards
and branches -- that are added each year.<span style="mso-spacerun: yes;">
</span>In 2018, a total of 30 wards and branches were added (the number of each
type is not separately reported).<span style="mso-spacerun: yes;"> </span>If we
assume an average of 100 people for each new ward or branch unit, that would
give us a growth of 3000 people in 2018.<span style="mso-spacerun: yes;">
</span>For a church the size of ours -- about 16 million are reported -- that
is close enough to zero to call it zero.<span style="mso-spacerun: yes;">
</span>And the trend is downward, not upward, so we will be lucky to even do as
well in 2019, unless something remarkable happens.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Naturally,
some missions do well and many do poorly, so it is uncertain how much success
any particular missionary can expect to have.<span style="mso-spacerun: yes;">
</span>That may explain the high levels of anxiety and depression found among
many groups of missionaries. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Perhaps
if LDS missionaries sense that they are doing nothing more than keeping the
church from shrinking, they are not going to be too sure that the gospel is
actually as true and exciting as they are constantly told it is. They are not
indeed changing the world or really gathering Zion, since they are just working
hard to avoid shrinkage. We are running as hard as we can just to stay in
place.<span style="mso-spacerun: yes;"> </span>Most missionaries would probably
like to feel that their extreme effort and sacrifice ought to achieve much more
than that. They might reasonably wonder whether the "product" they
are "selling" is really as wonderful as the scriptures and church
leaders tell us it is.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Notes<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">An
interesting historical example of other makework projects which had
questionable unstated political purposes:<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">United States History<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Written By: The Editors
of Encyclopaedia Britannica<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Works Progress
Administration<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Alternative Titles:
WPA, Work Projects Administration<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">Works Progress
Administration (WPA), also called (1939–43) Work Projects Administration, work
program for the unemployed that was created in 1935 under U.S. President
Franklin D. Roosevelt’s New Deal. Although critics called the WPA an extension
of the dole or a device for creating a huge patronage army loyal to the
Democratic Party, the stated purpose of the program was to provide useful work
for millions of victims of the Great Depression and thus to preserve their
skills and self-respect. The economy would in turn be stimulated by the increased
purchasing power of the newly employed, whose wages under the program ranged
from $15 to $90 per month.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">See Article History <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">https://www.britannica.com/topic/Works-Progress-Administration<o:p></o:p></span></div>
<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-77858934427939595372020-01-07T17:22:00.002-07:002020-01-14T13:11:42.408-07:00<br />
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<span style="font-family: "arial" , sans-serif; font-size: 16.0pt;">Chapter 16<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 14.0pt;"> The LDS church is
finally being called to account<o:p></o:p></span></b></div>
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<br /></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In an earlier chapter we mentioned some of the
vast inefficiencies of how the church is currently operated. Obviously, the
church leaders feel that they have an adequate income to support their
preferred lifestyle, and there is no reason to disturb their peaceful lives by
trying to extend the ideology and church operations any further. They have
become extremely timid since they see no personal advantage to pushing back
against any of the worldly pressures that they would have to counteract in
order to expand the influence of the gospel.</span> <span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">One might reasonably wonder whether the
church leaders are total captives of the current secular society or not.
Perhaps it is inconceivable that they could change their ways.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Recent developments and Mormon-leaks-style
revelations have shaken things up a little bit and may become a major source of
embarrassment for the church leaders. Their extreme self-interest and
self-centeredness and timidness over many decades can be quantified by noticing
that the church has about $124 billion in reserves which have never been used
for any church purpose and most likely never will be used for any legitimate
gospel purpose. This is a measurement of the unwillingness of the church
leaders to find valid and valuable places to invest the charitable monies it
receives from its church members, even when they have more money laid at their
feet, "laid at the feet of the apostles," than they can reasonably
spend in their current state of mind. It would be ridiculous to say that the
world is perfect and has no need for any charitable Christian interventions,
but obviously the church leaders haven't the slightest intention of defining
what those charitable needs might be and then fulfilling them, beyond the
approximately 0.5%, or less, of the money they receive in tithing which they
then pass on to actual humanitarian purposes.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">It should be clear by now that the LDS church
is 100% a business, not a church. Or, rather, it is a business which promotes a
religious-seeming franchise using borrowed concepts which have gradually been
mixed together to accomplish the maximum income stream, and it attempts to
maximize its income through every means available.<span style="mso-spacerun: yes;"> </span>An oft-repeated observation is that <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 9.0pt;">[B]usiness has no
conscience... Capital is a coward.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">See that and other
similar observations at <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">https://www.barrypopik.com/index.php/new_york_city/entry/capital_is_a_coward<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">As we occasionally hear from those who comment
on economic and market events, "when things can't go on, they
don't."<span style="mso-spacerun: yes;"> </span>That seems to be the lesson
of this formal discovery that the LDS church has about $124 billion in reserves
which it has refused for many years to spend on appropriate charitable
projects.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The following <i>Washington Post</i> newspaper
article is presented in full as an introduction to this problem of the church's
vast reserves brought about by its absolute unwillingness to find social
problems and fix them. There is much more detailed information available in the
74-page complaint made to the IRS by the whistleblower, but this will present
the basic situation.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-outline-level: 1;">
<b><span lang="EN" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Mormon Church has misled members on $100 billion tax-exempt investment
fund, whistleblower alleges<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "times new roman" , serif; font-size: 10.0pt;">December 17, 2019 <span style="mso-spacerun: yes;"> </span>Washington Post<span style="display: none; mso-hide: all;">On my list<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "times new roman" , serif; font-size: 8.0pt;">by Jon Swaine, Douglas MacMillan, and
Michelle Boorstein<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;">A former investment manager alleges in
a whistleblower complaint to the Internal Revenue Service that the Church of
Jesus Christ of Latter-day Saints has amassed about $100 billion in accounts
intended for charitable purposes, according to a copy of the complaint obtained
by The Washington Post. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>The
confidential document, received by the IRS on Nov. 21, accuses church leaders
of misleading members — and possibly breaching federal tax rules — by stockpiling
their surplus donations instead of using them for charitable works. It also
accuses church leaders of using the tax-exempt donations to prop up a pair of
businesses.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>The
church did not respond to detailed questions from The Post about the complaint
and said in a statement Monday that it does not discuss specific financial
transactions. On Tuesday, after the first version of this story was published,
the church said it takes seriously its responsibility to care for members’
donations.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>“Claims
being currently circulated are based on a narrow perspective and limited
information,” said a statement attributed to the church’s First Presidency, its
top governing body. “The Church complies with all applicable law governing our
donations, investments, taxes, and reserves.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>The
complaint provides a window into the closely held finances of one of the
nation’s most visible religious organizations, based in Salt Lake City. It
details a church fortune far exceeding past estimates and encompassing stocks,
bonds and cash.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>The
complaint was filed by David A. Nielsen, a 41-year-old Mormon who worked until
September as a senior portfolio manager at the church’s investment division, a
company named Ensign Peak Advisors that is based near the church’s
headquarters. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Nonprofit
organizations, including religious groups, are exempted in the United States
from paying taxes on their income. Ensign is registered with authorities as a
supporting organization and integrated auxiliary of the Mormon Church. This
permits it to operate as a nonprofit and to make money largely free from U.S.
taxes.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>The
exemption requires that Ensign operate exclusively for religious, educational
or other charitable purposes, a condition that Nielsen says the firm has not
met.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>In
a declaration signed under penalty of perjury, Nielsen urges the IRS to strip
the nonprofit of its tax-exempt status and alleges that Ensign could owe billions
in taxes. He is seeking a reward from the IRS, which offers whistleblowers a
cut of unpaid taxes that it recovers. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Nielsen
did not respond to repeated phone calls and emails seeking comment. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>His
twin brother, Lars P. Nielsen, provided a copy of the complaint to The Post,
along with dozens of supporting documents. Lars Nielsen, a health-care
consultant in Minnesota, said he prepared the complaint with his brother and
helped him submit it to the IRS. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Lars
Nielsen said in a statement to The Post that his brother asked him to write an
exposé on his former employer.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>“Having
seen tens of billions in contributions and scores more in investment returns
come in, and having seen nothing except two unlawful distributions to
for-profit concerns go out, he was dejected beyond words, and so was I,” Lars
Nielsen wrote.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>He
said he was coming forward without his brother’s approval because he believed
the information was too important to remain confidential. “I know that
sometimes newspapers use anonymous sources,” he said. “But that is usually not
best for a story.” <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>In
remarks last year, a high-ranking cleric in the church, Bishop Gérald Caussé,
said it “pays taxes on any income it derives from revenue-producing activities
that are regularly carried on and are not substantially related to its
tax-exempt purposes.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>The
church typically collects about $7 billion each year in contributions from
members, according to the complaint. Mormons, like members of some other faith
groups, are asked to contribute 10 percent of their income to the church,
a practice known as tithing.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>While
about $6 billion of that income is used to cover annual operating costs,
the remaining $1 billion or so is transferred to Ensign, which plows some
into an investment portfolio to generate returns, according to the complaint. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Based
on internal accounting documents from February 2018, the complaint estimates
the portfolio has grown in value from $12 billion in 1997, when Ensign was
formed, to about $100 billion today. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
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">
<v:textbox style='mso-fit-shape-to-text:t'>
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<table cellpadding=0 cellspacing=0 width="100%">
<tr>
<td><![endif]>
<div>
<p class=MsoNormalCxSpFirst style='margin-bottom:0in;margin-bottom:.0001pt;
mso-add-space:auto;line-height:normal'>
<span style='font-size:8.0pt;
font-family:"Arial",sans-serif'>Bridgewater Associates assets under
management (Largest hedge fund)<span style='mso-spacerun:yes'> </span><span
style='mso-spacerun:yes'> </span>$160 billion<o:p></o:p></span></p>
<p class=MsoNormalCxSpMiddle style='margin-bottom:0in;margin-bottom:.0001pt;
mso-add-space:auto;line-height:normal'>
<span style='font-size:8.0pt;
font-family:"Arial",sans-serif'><o:p> </o:p></span></p>
<p class=MsoNormalCxSpMiddle style='margin-bottom:0in;margin-bottom:.0001pt;
mso-add-space:auto;line-height:normal'>
<span style='font-size:8.0pt;
font-family:"Arial",sans-serif'>Microsoft cash and short-term investments
(Largest corporate cash reserves)<span style='mso-spacerun:yes'>
</span><span style='mso-spacerun:yes'> </span><span
style='mso-spacerun:yes'> </span>$136.6 billion<o:p></o:p></span></p>
<p class=MsoNormalCxSpMiddle style='margin-bottom:0in;margin-bottom:.0001pt;
mso-add-space:auto;line-height:normal'>
<span style='font-size:8.0pt;
font-family:"Arial",sans-serif'><o:p> </o:p></span></p>
<p class=MsoNormalCxSpMiddle style='margin-bottom:0in;margin-bottom:.0001pt;
mso-add-space:auto;line-height:normal'>
<span style='font-size:8.0pt;
font-family:"Arial",sans-serif'>Bill Gates net worth (Richest person) <span
style='mso-spacerun:yes'> </span><span
style='mso-spacerun:yes'> </span><span
style='mso-spacerun:yes'> </span>$111.5 billion<o:p></o:p></span></p>
<p class=MsoNormalCxSpMiddle style='margin-bottom:0in;margin-bottom:.0001pt;
mso-add-space:auto;line-height:normal'>
<b><span style='font-size:8.0pt;
font-family:"Arial",sans-serif'><o:p> </o:p></span></b></p>
<p class=MsoNormalCxSpMiddle style='margin-bottom:0in;margin-bottom:.0001pt;
mso-add-space:auto;line-height:normal'>
<b><span style='font-size:8.0pt;
font-family:"Arial",sans-serif'>The Church of Jesus Christ Of Latter-Day
Saints investment fund<span style='mso-spacerun:yes'>
</span>$100 Billion<o:p></o:p></span></b></p>
<p class=MsoNormalCxSpMiddle style='margin-bottom:0in;margin-bottom:.0001pt;
mso-add-space:auto;line-height:normal'>
<span style='font-size:8.0pt;
font-family:"Arial",sans-serif'><o:p> </o:p></span></p>
<p class=MsoNormalCxSpMiddle style='margin-bottom:0in;margin-bottom:.0001pt;
mso-add-space:auto;line-height:normal'>
<span style='font-size:8.0pt;
font-family:"Arial",sans-serif'>Bill and Melinda Gates Foundation endowment
assets (Largest philanthropic fund)<span style='mso-spacerun:yes'> </span><span
style='mso-spacerun:yes'> </span><span
style='mso-spacerun:yes'> </span>$46.8 billion<o:p></o:p></span></p>
<p class=MsoNormalCxSpMiddle style='margin-bottom:0in;margin-bottom:.0001pt;
mso-add-space:auto;line-height:normal'>
<span style='font-size:8.0pt;
font-family:"Arial",sans-serif'><o:p> </o:p></span></p>
<p class=MsoNormalCxSpMiddle style='margin-bottom:0in;margin-bottom:.0001pt;
mso-add-space:auto;line-height:normal'>
<span style='font-size:8.0pt;
font-family:"Arial",sans-serif'>Harvard University endowment (Largest
university endowment)<span
style='mso-spacerun:yes'> </span>$40.9
billion<o:p></o:p></span></p>
<p class=MsoNormalCxSpMiddle style='margin-bottom:0in;margin-bottom:.0001pt;
mso-add-space:auto;line-height:normal'>
<span style='font-size:7.0pt;
font-family:"Arial",sans-serif'><o:p> </o:p></span></p>
<p class=MsoNormalCxSpMiddle style='margin-bottom:0in;margin-bottom:.0001pt;
mso-add-space:auto;line-height:normal'>
<span style='font-size:7.0pt;
font-family:"Arial",sans-serif'>Sources: Bridgewater Associates, internal
church documents, Microsoft, Bloomberg, Harvard annual report, Bill and
Melinda Gates Foundation<o:p></o:p></span></p>
<p class=MsoNormalCxSpLast align=right style='margin-bottom:0in;margin-bottom:
.0001pt;mso-add-space:auto;text-align:right;line-height:normal'>
<span
style='font-size:7.0pt;font-family:"Arial",sans-serif'>THE WASHINGTON POST<o:p></o:p></span></p>
</div>
<![if !mso]></td>
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<![endif]></v:textbox>
<w:wrap type="square"/>
</v:shape><![endif]--><!--[if !vml]--><img align="left" alt="Text Box: Bridgewater Associates assets under management (Largest hedge fund) $160 billion
Microsoft cash and short-term investments (Largest corporate cash reserves) $136.6 billion
Bill Gates net worth (Richest person) $111.5 billion
The Church of Jesus Christ Of Latter-Day Saints investment fund $100 Billion
Bill and Melinda Gates Foundation endowment assets (Largest philanthropic fund) $46.8 billion
Harvard University endowment (Largest university endowment) $40.9 billion
Sources: Bridgewater Associates, internal church documents, Microsoft, Bloomberg, Harvard annual report, Bill and Melinda Gates Foundation
THE WASHINGTON POST
" height="206" hspace="12" src="file:///C:/Users/Kent/AppData/Local/Temp/msohtmlclip1/01/clip_image001.png" v:shapes="Text_x0020_Box_x0020_2" vspace="5" width="499" /><!--[endif]--><span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>The
church also owns real estate worth billions of dollars, according to the
complaint, which focuses on surplus tithing money and says that the church may
have additional holdings not managed by Ensign.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>While
accumulating this wealth, Ensign has not directly funded any religious,
educational or charitable activities in 22 years, the complaint said. No
documents are provided to support this claim, which is attributed to
information David Nielsen gleaned from working at the company. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Philip
Hackney, a former IRS official who teaches tax law at the University of
Pittsburgh, said the complaint raised a “legitimate concern” about whether the
church’s investment arm deserved its tax-exempt status.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>“If
you have a charity that simply amasses a war chest year after year and does not
spend any money for charity purposes, that does not meet the requirements of
tax law,” Hackney said in an interview. Hackney, who served in the IRS chief
counsel’s office, has been retained by The Post to analyze the whistleblower
documents.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>IRS
rules dictate that a nonprofit organization must carry out charitable activity
that is “commensurate in scope with its financial resources” to maintain its
tax-exempt status. No threshold for this test is specified, and the agency
instead considers examples case by case.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>In
its statement Tuesday, the church said the “vast majority” of the funds it
receives from donations are “used immediately to meet the needs of the growing
Church,” including temples, education and missionary work.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>“Over
many years, a portion is methodically safeguarded through wise financial
management and the building of a prudent reserve for the future,” the statement
said. “This is a sound doctrinal and financial principle taught by the Savior
in the Parable of the Talents and lived by the Church and its members. All
Church funds exist for no other reason than to support the Church’s divinely
appointed mission.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Details
of the church’s expenditures on charitable work are not publicly available, but
in a lecture at the University of Oxford in 2016, a senior elder said the
church had spent about $40 million a year over the past 30 years on
welfare, humanitarian aid and other international projects. He did not mention
Ensign. The church said in a report last year that its charitable arm had spent
$2.2 billion in assistance since 1985, but did not provide a breakdown on
spending. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>While
declining to discuss the extent of their holdings, church leaders have sought
to explain the practice of continuing to collect tithes while accumulating
financial reserves.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>In
a speech in March 2018, Caussé linked the church’s financial strategy to the
“prophecies about the last days.” Just as the church maintains grain silos and
emergency warehouses, Caussé said, so it “also methodically follows the
practice of setting aside a portion of its revenues each year to prepare for
any possible future needs.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>According
to the complaint, Ensign’s president, Roger Clarke, has told others that the
amassed funds would be used in the event of the second coming of Christ. Clarke
did not respond to an email seeking comment.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Nielsen’s
complaint is sharply critical of church leaders for continuing to ask for
tithes, even from members who are struggling financially, while the church sits
on a fortune. “Would you pay tithing instead of water, electricity, or feeding
your family if you knew that it would sit around by the billions until the
Second Coming of Christ?” he wrote in a 74-page narrative that accompanied his
complaint.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>He
suggests church leaders favor continuing to collect tithes to avoid “losing
control over their members’ behavior” by releasing them from their financial
obligations. In June, the church raised the monthly charge paid by most
families to cover the cost of their children serving as missionaries from $400
to $500 per month.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Leaders
have consistently tried to downplay speculation about the extent of the
church’s wealth. Quoting a former church president during the speech last year,
Caussé, said: “When all is said and done, the only real wealth of the church is
in the faith of its people.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>When
interviewed by a German reporter in 2002 about suggestions that the church had
amassed billions, then-President Gordon B. Hinckley said: “Yes, if you count
all of our assets, yes, we are well-off. But those assets, you have to know
this, are not money-producing. Those assets are money-consuming.”<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Unlike
other nonprofits, religious organizations are not required to publicly report
their income or assets.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Nielsen’s
estimate of Ensign’s assets places the Mormon investment organization among
some of the country’s wealthiest companies and charities. Microsoft, Alphabet
and Apple each hold between $100 billion and $136 billion in cash,
according to the most recent company filings, while Harvard University has the
country’s largest academic endowment at $40.9 billion. The Bill and
Melinda Gates Foundation is the largest private philanthropic foundation in the
world at $47.8 billion.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>In
addition to criticizing the scale of wealth accumulated by the church,
Nielsen’s complaint accuses church leaders of acting improperly on the rare
occasions that funds have been paid out from the investment division.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>According
to Nielsen, $2 billion from Ensign has been used over the past decade to
bail out a church-run insurance company and a shopping mall in Salt Lake City
that was a joint venture between the church and a major real estate company.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Citing
an internal presentation that he includes as an exhibit, Nielsen alleges that
in 2009, Ensign spent funds on rescuing the insurance firm, Beneficial Life,
which was suffering from its exposure to mortgage-backed securities amid the
financial crisis.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>At
the time, a church-owned newspaper reported that a different commercial church
company, Deseret Management, had injected $594 million into Beneficial
Life to make up its deficit. Mark Willes, Deseret Management’s president and
chief executive, was reported to have said that no tithing money was used in
the transaction.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Yet
the internal presentation supplied to the IRS by Nielsen refers to a
$600 million “withdrawal” from Ensign to Beneficial Life in 2009, citing a
page from an Ensign slide presentation entitled “Framework and Exposures” and
dated March 2013. Nielsen said the funds were taken specifically from the
Ensign account that receives surplus tithing. Nielsen said the transfer was not
treated as a loan and was not recorded as an investment on Ensign’s balance
sheet.<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Despite
the bailout, Beneficial Life announced it would terminate 150 of its 214 Utah
workers and stop writing new insurance policies.<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Neither
Willes nor an official from Beneficial Life responded to messages seeking
comment.<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Nielsen’s
complaint further alleges that between 2009 and 2014, Ensign pumped $1.4 billion
in several installments into the City Creek Center, a shopping mall in downtown
Salt Lake City featuring a retractable roof. The mall, partly owned by the
church, had also been hit by the financial crisis.<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Amid
complaints from members about the church venturing into retail, church leaders
have repeatedly made assurances over several years that no money from tithes
would be spent on developing the mall, a joint venture with the Taubman real
estate group. <o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>“I
wish to give the entire church the assurance that tithing funds have not and
will not be used to acquire this property. Nor will they be used in developing
it for commercial purposes,” Hinckley said when plans for the mall were
unveiled in 2003.<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>On
Monday, the church told The Post that through its involvement in the City Creek
mall, it had “increased local economic activity during a financial downturn and
attracted visitors and residents to Salt Lake City’s historic downtown.”<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>A
Taubman spokeswoman declined to comment. <o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Hackney,
the University of Pittsburgh tax law expert, said the payments would raise red flags
if they were indeed made to for-profit entities that were separate from Ensign
and not recorded as investments.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>While
the church may argue Ensign contributes to a broader religious and charitable
mission, as a separate corporate entity, it must show that “it furthers a
charitable purpose exclusively on its own,” Hackney said.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>“Once
that money comes in, it’s gotta go back out,” he said. “They have to come up
with a justification based on the entity alone. Looking at the other
organizations shouldn’t be a means of justifying hoarding.”<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>IRS
rules state that nonprofits “must not provide a substantial benefit to private
interests” and that the earnings of registered religious organizations must not
benefit “any private individual or shareholder” to avoid jeopardizing
tax-exempt status.<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>The
Mormon Church’s wealth and investment acumen has been widely reported. A Time
magazine cover story, “Mormons, Inc.,” published in 1997, estimated the
church’s total assets at $30 billion or more. A 2012 Reuters article
reported that the church owned “about $35 billion worth of temples and
meeting houses around the world, and controls farms, ranches, shopping malls
and other commercial ventures worth many billions more.”<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Nielsen’s
complaint comes as many Mormons across the United States are engaged in
discussions with their bishops, traditionally held in December, to “settle”
their dues to the church. His estimate of $7 billion in annual revenue points
to a relatively high rate of contributions from the 15 million members. By
comparison, the Catholic church in the United States was reported in 2005 to
receive $8 billion in annual tithes. There were 75 million Catholics in the
U.S. in 2010, according to Pew Research Center. <o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>The
complaint filed by Nielsen comprised a signed Form 211, the formal piece of IRS
paperwork for reporting tax avoidance, a notarized cover letter to officials,
plus the 74-page narrative document co-written with his brother in which he
detailed his allegations at length. <o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>These
documents were sent to the IRS whistleblower office in Ogden, Utah, together
with a thumb drive containing digital versions of documents and emails that
Nielsen collected during his time at Ensign, the complaint says. He also provided
information on Ensign’s bank accounts and a list of employees whom officials
should contact.<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Nielsen
told Ensign in a resignation letter dated Aug. 29 that his employment had
become unworkable after his wife and children left the Mormon Church and asked
him to follow them, according to a copy of the letter provided by Lars Nielsen.
David Nielsen offered to continue working until Oct. 4.<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Ensign’s
human resources director told him in a reply that managers had decided it would
be best to terminate his employment Sept. 3.<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>“We
appreciate your years of service and the contributions you have made for the
church,” the letter concluded.<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>The
complaint describes an aggressive guarding of information by leaders at Ensign.
Ensign employees “are trained to be especially sensitive” about data flowing
outside the corporation, the complaint states. “Of course, all corporations
need to guard their information, but the lengths that [Ensign] goes to borders
on paranoia.” <o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Only
four senior Ensign executives are permitted to see the company’s full financial
statements, according to the complaint, and investment staff members may access
information only on the Ensign assets relating to their own area of work.<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Little
has been publicly disclosed by Ensign, whose website address redirects readers
to the church’s homepage.<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>The
company files abbreviated annual tax returns that report the taxes it paid on
the small fraction of its investment activity that is taxable. The returns,
which are publicly available, show that in some recent years, the company has
reported losses of millions of dollars — a period in which, according to the
complaint, a fuller accounting of its operations would have shown billions of
dollars in profits.<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>This
limited type of tax return requires Ensign to disclose the total value of its
holdings, which the complaint asserts, has for years run to tens of billions of
dollars. On those returns, Ensign has sometimes stated that it held $1 million,
other times “more than $1,000,000,” and it once left this section of the
paperwork unfilled.<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>During
his 2002 interview with a German reporter, Hinckley was told that several major
denominations in Germany published records of their finances. Why not the
Mormons?<o:p></o:p></span></div>
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<span lang="EN" style="font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>“We
simply think that information belongs to those who made the contribution, and
not to the world,” said Hinckley, who died in 2008.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">https://www.washingtonpost.com/investigations/mormon-church-has-misled-members-on-100-billion-tax-exempt-investment-fund-whistleblower-alleges/2019/12/16/e3619bd2-2004-11ea-86f3-3b5019d451db_story.html,
accessed Dec. 18, 2019.<span style="mso-spacerun: yes;"> </span>https://hosted-washpost.submissionplatform.com/sub/hosted/5df933e0825bc6503a766434<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This recent
<i>Washington Post</i> story shows some of the extreme effects of
misinterpreting practical aspects of scriptural teachings. Here a church
employee has declared himself a whistle blower, claiming that the LDS church
has collected and is hoarding about $124 billion in tithing funds which it has
not used for the charitable purposes for which it was contributed, most likely
constituting a breach of fiduciary duty. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The excuse
that the church was holding this massive amount in reserve to be used for
contingencies at the Second Coming of Christ seems like an extremely weak and
even laughable excuse for withholding that enormous amount of money from
current member-intended charitable works. This excuse is especially weak since
there is no way for us to know when that Second Coming might occur or whether
our current society and its paper investment and ownership records and the
underlying properties and processes would even survive such a potential uproar
and calamity. It is more likely that all of those centrally collected paper
resources would be lost. It would be much better to have those resources in the
hands of the members, or to have used them for good purposes to prepare our
society for something like the Second Coming. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The article
itself quotes a church leader saying that the only real assets the church has
is the faith of its members -- “When all is said and done, the only real wealth
of the church is in the faith of its people” -- which seems to be an accurate
statement, but the leaders have obviously not had the "faith" to put
that philosophy into practice. The church members might indeed be considered a
"walking charity bank" in the sense that these millions of
individuals are the ones who ought to have these resources, since they actually
have the power to preserve them through a crisis, who could then send some of
those resources to the central church or to other places or projects based on
the actual known needs.<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">A response<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">A lengthy bit of apologetics logic was quickly
produced by a BYU professor. We might notice that as a direct or indirect
employee of Brigham Young University, his professional position depends on the
church being in existence and providing the money for his position. That puts
him in the position of a more than slight conflict of interest. He does seem to
know something useful about charitable organizations, but we must assume a
heavy bias and a bit of non-objective blindness based on his station in and viewpoint
on the world. We might notice that the church has put into reserve
approximately one million times his annual salary, and he is happy to defend
that long-term choice that clearly favors his personal financial future. <o:p></o:p></span></div>
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<br /></div>
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<b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;">The $100 Billion
‘Mormon Church’ story: A Contextual Analysis<o:p></o:p></span></b></div>
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<span style="color: #777777; font-family: "arial" , sans-serif; font-size: 8.0pt;">December 20, 2019</span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 8.0pt;"> by AARON MILLER<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">In an age inundated
with headlines, the American public has perhaps become accustomed to sighing
and shaking their heads with reports of corruption. So, when the headlines pointed
at the Church of Jesus Christ this week (“Mormon Church accused of stockpiling
billions, avoiding paying taxes” or ”Mormon Church has misled members on $100
billion tax-exempt investment fund, whistleblower alleges”), the takeaway for
many readers was likely clear-cut. <o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>But, the story beyond the
headline merits a closer look. As you may have read, a whistleblower alleged
this week that the Church of Jesus Christ of Latter-day Saints’ investment arm,
Ensign Peak Advisors, potentially violated tax law by building a $100 billion
investment fund, with minimal or zero “charitable” distributions. The
whistleblower’s report also alleges that the fund made two “illegal”
distributions. <o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>This article is an analysis of
the allegations, the facts as I understand them, and the pressing questions
many are asking regarding these and other issues related to Church finances. In
my estimation, despite the allegations, the facts and applicable law suggest
that the Church has not evaded taxes or done anything illegal or
improper. <o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Many, however, will still wonder
whether the Church should distribute more of its reserves to charitable causes,
publish more financial information, or if such a large endowment should be
taxed. There are many reasonable perspectives on these issues. Below I discuss
the potential trade-offs, benefits, and costs associated with such decisions.<o:p></o:p></span></div>
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<br /></div>
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<b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;">Are the Church’s reserve funds illegal or
somehow evading taxes?</span></b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;"><o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">For tax purposes, as
an integrated auxiliary, the investment arm of the Church, Ensign Peak
Advisors, is under no obligation to make minimum distributions. The allegations
appear to stem from the whistleblower’s misunderstanding of tax law. For
unknown reasons, the whistleblower apparently didn’t hire an attorney or a tax
expert to help write this report.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>One can only assume this is why
so many of the conclusions in the whistleblower report diverge from the law.
Not only does the whistleblower report misconstrue the definition of
“charitable,” but it also applies something called the commensurate test
(explained below) in a way never before applied by the IRS, and it fails to
give enough evidence to demonstrate that two alleged investment disbursements
were in fact improper.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>For starters, the federal tax
code does not have a minimum disbursement requirement for what are called
“public charities,” a category of 501(c)(3) tax-exempt organizations. Churches
are public charities by default.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>There is a requirement that all
501(c)(3) entities carry out charitable activities that are “commensurate in
scope with their resources.” This ostensibly means that a charity cannot merely
accumulate assets and remain a charity. The law does not set a fixed threshold
for this though, and the IRS instead takes it on a case-by-case basis, applying
the commensurate test very rarely. But, even by the whistleblower’s own
admission, each year the Church is in fact spending $6 Billion a year on its
tax-exempt activities.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>There is an interesting wrinkle
in this case, though, that the whistleblower’s claim relies on. Ensign Peak
Advisors, the legal entity where the LDS Church holds these investments, is
exempt as a separate 501(c)(3) Supporting Organization. (Notably, the
whistleblower also disputes this status, but without directly addressing how
Ensign fails to meet the legal definition. He instead focuses on the “spirit”
of the status.) As a Supporting Organization, Ensign is an independent
nonprofit. The whistleblower claims that this requires Ensign to pass the
commensurate test all on its own – and not as part of the larger whole of the
Church.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>But </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://www.irs.gov/charities-non-profits/churches-religious-organizations/integrated-auxiliary-of-a-church-defined"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">according
to the IRS’s own definition</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">, Ensign is also an “integrated auxiliary” managed by the
Church, a legal treatment that combines their activities in certain ways. This
is a critical detail that the whistleblower report only briefly mentions and
seems to misunderstand.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span><u>If the Church directly held
these investments, it would likely pass any legal tests without concern.</u>
Does it make a legal difference if Ensign does the investing for the
Church as an integrated auxiliary? This difference—a relatively narrow and
technical one—has never been questioned by the IRS or a court, </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://bycommonconsent.com/2019/12/17/some-thoughts-about-ensign-peak-advisers-and-the-church/"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">according
to Sam Brunson</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">, a Latter-day Saint
and Loyola law professor who specializes in tax-exempt organizations.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>After looking at the facts and
allegations involved, Peter J. Reilly, a non-Latter-day Saint CPA and tax
specialist, observed in </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://www.forbes.com/sites/peterjreilly/2019/12/17/100b-in-mormon-till-does-not-merit-irs-attention/#3d8e0b605d5b"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">Forbes</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> that “Ensign is not a private foundation. It
is an integrated auxiliary of a church. And there is nothing in the tax law
that prevents churches from accumulating wealth.” Reilly reached out to Paul
Streckfus, another tax expert who runs a trusted publication focusing on </span><span style="color: black; mso-color-alt: windowtext;"><a href="http://eotaxjournal.com/eotj/?page_id=2"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">tax-exempt organizations</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">. He too concluded that the “matter does not
merit IRS attention.”<o:p></o:p></span></div>
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<b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt; letter-spacing: 0.4pt;">Is saving $1 Billion a year for a “rainy
day” fund wrong or abnormal?</span></b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt; letter-spacing: 0.4pt;"><o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">What the whistleblower
appears to be concerned about is the fact that the Church is investing $1
billion a year in an endowment fund and not distributing it or the interest
earned. But, is building a reserve endowment illegal or wrong?<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Maintaining large financial
reserves is actually a common and encouraged practice among nonprofits and
governments. Two similarly large organizations show somewhat how the IRS might
consider the case. Both The Bill and Melinda Gates Foundation and Harvard
University operate with endowments of around $50 billion, roughly ten times
their annual budget. The IRS has not considered either one to be in violation
of the commensurate test.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>If the whistleblower numbers are
correct, The Church of Jesus Christ is maintaining an endowment equal to about
16 times their annual budget, a ratio that is within typical practices for
endowed 501(c)(3)s. Many private foundations annually distribute the minimum 5%
of their total assets, making endowments equal to 20 times an annual budget
very common. So, this practice of keeping a sizeable financial reserve is not
likely to violate the commensurate test.<o:p></o:p></span></div>
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<b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;">Why would the Church have a rainy-day fund?</span></b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;"><o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">Even if Ensign Peak
were required to make distributions by law—and as mentioned above it appears
that it is not—when the report says that Ensign Peak Advisors should be
distributing its wealth for charitable causes, it appears to misunderstand what
the law considers charitable.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Under the federal tax code, any
religious purpose is a charitable one by definition, including saving against
the Second Coming of Jesus Christ. Though thinly sourced, this was a rationale
the whistleblower claimed that Ensign Peak Advisors was using to justify the
endowment. As noted by Forbes commenter Peter Reilly, the IRS likely wouldn’t
question the legitimacy of this religious purpose.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Of course, the Church likely has
many other religious reasons to have an endowment fund and has </span><span style="color: black; mso-color-alt: windowtext;"><a href="http://newsroom.churchofjesuschrist.org/article/first-presidency-statement-church-finances"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">publicly
stated</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> that it saves and
makes prudent investments to uphold spiritual teachings. Such a fund might be
built to prepare for heavy growth in third world countries (especially as
membership is trending toward the global south and slowing in places like the
United States). They might keep such a fund to help, as it often does, after natural
disasters that could come with greater frequency due to climate change
conditions. A source with first-hand knowledge says the Church thinks about
such considerations.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Obviously, rainy day funds are also
typically built to prepare for possible future economic downturns. Recently,
some </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://thehill.com/homenews/state-watch/475081-rainy-day-funds-at-record-highs-as-states-prepare-for-a-downturn"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">state
governments have been building</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> sizable “rainy day” funds that together now total more than $70
Billion. Some have wondered if such funds are adequate in the event of another
downturn, climate conditions, or other circumstances.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>There are even more reasons the
Church may want to hold large reserves. Given that major party politicians, and
others like the whistleblower, have stated with greater frequency that they
would like to see the Church and other religions lose tax-exempt status, this
is yet another reason why such institutions might want large reserves. <u>The
Church, having had its property confiscated in the 19th century in both
Missouri and Utah, also has a historical rationale for building especially
large reserves.<o:p></o:p></u></span></div>
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<br /></div>
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<b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;">What about the two alleged distributions,
those must be illegal, right?</span></b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;"><o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">The whistleblower
alleges that Ensign Peak made large distributions to bail out a failing
insurance company and to help fund City Creek Mall. First, there’s some
question of whether Ensign Peak made the kind of payment to Beneficial Life
Insurance that the whistleblower alleges. It’s more likely that they invested
in Beneficial Life. <o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>This is, in fact, the purpose of
Ensign Peak, to make investments in various equity or other financial
instruments which will, in turn, generate profit to support the Church’s
efforts and mission. It’s not clear how such investments would be improper. As
the Deseret News reported, the whistleblower alleges “that Ensign Peak
delivered $600 million to Beneficial in 2009. Beneficial made full disclosure
to the Utah Department of Insurance that Deseret Management Corp., its owner,
provided $594 million to Beneficial during the 2008 financial crisis to
strengthen its balance sheet. Those public filings are on file with the Utah
Department of Insurance and the payment was reported in two articles </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://www.deseret.com/2009/6/16/20323863/beneficial-financial-group-cuts-150-of-its-214-utah-jobs"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">published</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> by the Deseret News at the time. Since 2009,
Beneficial has paid dividends of almost a half-billion dollars back to Deseret
Management Corp., according to public filings at the Utah Department of
Insurance.”<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "bellefair"; font-size: 14.5pt;"><span style="mso-tab-count: 1;"> </span></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">The reporting continues: “The second payment
challenged by the Nielsens (the whistleblower and his brother) was made as part
of the Church’s City Creek development in Utah’s capital city. The Nielsens alleged
that Ensign Peak Advisors improperly sent $1.4 billion from 2010 to 2014 to the
Church entity funding City Creek, Property Reserve Inc. The Church did invest
in the housing and parking elements of City Creek. Taubman Centers, Inc., a
nationally recognized shopping center developer, owns and operates the shopping
center.”<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>The whistleblower says the mall
investment came from tithing funds, which contradicts what Church leaders said
publicly, thus they claim the Church misled its members. However, even if
initial tithing funds were used (and there’s no strong evidence available to
claim that they were) there are good reasons that non-invested tithing funds
might have been used as an intermediary step until invested assets could be
liquidated at a prudent time. This claim, in other words, doesn’t engage in a
very sophisticated analysis with regard to how reserve funds and returns might
be managed in accordance with sound financial stewardship.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Because investing assets is
legal, the remaining issue is that a charity can only invest its assets as long
as it doesn’t provide what the law calls an “excess benefit” to particular
people in the process. There is no evidence available or provided by the
whistleblower, that these investments did this.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Last, an audit over any of these
legal issues seems very unlikely. Congress requires the IRS to have </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://www.irs.gov/charities-non-profits/churches-religious-organizations/special-rules-limiting-irs-authority-to-audit-a-church"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">a
stronger case for auditing a church</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> than for other nonprofits. This case doesn’t seem to satisfy
that. The size of the endowment, relative to total activity involved, is
common. The two “improper” disbursements can be easily justified as investment
activities. <u>Despite all 74 pages in the report, there’s just not enough
there.<o:p></o:p></u></span></div>
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<br /></div>
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<b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;">Are there other public policy concerns?</span></b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="background: white; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">The technical, legal
issues are not entirely the root of the controversy, though, even if the
accusation is coming from a whistleblower. Not even the whistleblower limits
the issues to tax law. The </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://www.scribd.com/document/439385879/Letter-to-an-IRS-Director"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">online
version of his report</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> is
addressed not only to the IRS, but also Church leadership, members, Congress,
and the general public of the United States.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>It is clearly intended to raise
policy and ethical issues, not just legal ones.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Other questions are:<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> Should a
church hold $100 billion that could otherwise be spent on helping those in need?<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> Should a church
have the freedom to avoid transparency into its finances?<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> Should a
church, especially a wealthy one, pay taxes like the rest of us?<o:p></o:p></span></div>
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<b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;">Should a church hold $100 billion that could
otherwise be spent on helping those in need?</span></b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;"><o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">To answer question
one—and taking the whistleblower figures at face value—it’s worth asking how
the Church got that much money. Reportedly, it did so by saving and investing
about 14% of the annual tithing payments of its members. Turning $12 billion in
1997, plus adding $1 billion per year, would only require a 7–8% annual return
to get to $100 billion by 2019. It is not an unlikely scenario. This strategy
simply reflects an approach charities use to build an endowment—or what anyone
should do to build their savings. <o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>And here’s the paradox likely
unknown to most people: giving money away effectively is generally much harder
than earning it. The problem is that people assume that all giving is good
giving when that is not remotely true.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>A </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://onlinelibrary.wiley.com/doi/full/10.1111/ssqu.12585"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">recent
study by my colleagues Curtis Child and Eva Witesman</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> showed that in prosocial initiatives, people
are prone to assume only good outcomes and not anticipate bad ones. This is
despite the reality that unintended negative consequences and waste are </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://cep.org/predicament-strategic-philanthropy/"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">a
constant risk of philanthropic giving</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">. Cutting edge organizations like </span><span style="color: black; mso-color-alt: windowtext;"><a href="http://givewell.org/"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">GiveWell</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> and </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://www.impactm.org/"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">ImpactMatters</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> are tackling this very issue.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Distributing a huge amount like
$100 billion in a way that has a reliable, positive impact would be very, very
hard to do, and would require a kind of effort far beyond what people realize.
The Gates Foundation in 2018 spent about $1 billion on operations to give away
$3.7 billion. They are widely regarded as effective stewards of their assets
and are having a commendable impact.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>This isn’t to say that the
Church shouldn’t do more than it already does, but to do it well would probably
require increasing expenses for its staff and operations by $1–2 billion per
year, which by the whistleblower’s numbers would be a 30% budget increase.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>This is in spite of the
already-existing Latter-Day Saint Charities arm </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://www.churchofjesuschrist.org/study/general-conference/2019/10/46nelson?lang=eng"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">that has
spent $2 billion since 1984</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> on a wide range of projects including clean water, refugee
assistance, and disaster relief. And, once again, by the whistleblower’s own
estimates the Church is spending $6 billion on its total charitable,
educational, and ecclesiastical efforts annually.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Expanding its efforts and
spending—humanitarian or otherwise—isn’t a change that could happen immediately,
but would take years of cultivating expertise and relationships. It appears
that over the past several decades that’s precisely what the Church has been
steadily doing: increasing its capacity for non-denominational humanitarian
giving (in addition to its own internal Church welfare and other philanthropic
efforts).<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>What the Washington Post article
really tells us is that having a very large endowment is a </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://www.sltrib.com/religion/local/2017/10/14/historian-digs-into-the-hidden-world-of-mormon-finances-shows-how-church-went-from-losing-money-to-making-money-lots-of-it/"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">relatively
new phenomenon for The Church of Jesus Christ</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> after over a century of financial strain. It
undoubtedly has new lessons to learn in managing this opportunity. But
immediately expecting a historically large and effective grantmaking engine is
probably unreasonable.<o:p></o:p></span></div>
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<b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;">Should a church have the freedom to avoid
transparency into its finances and should it avoid “opening its books”?</span></b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;"><o:p></o:p></span></div>
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<span style="color: #343434; font-family: "bellefair"; font-size: 14.5pt;"><span style="mso-tab-count: 1;"> </span></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">What about the Church providing more
transparency into its finances? Criticisms over transparency have dogged the
Church for decades, particularly over its fiscal resources. Keeping these
figures private from the public is entirely legal, a privilege Congress offers
to churches in the spirit of the First Amendment. Disclosing this information
would be a voluntary step.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>There are of course reasons for
Congress affording this privilege. <u>Religions want the primary public focus
to be its message, rather than its money.</u> If people want to focus on money,
that’s their prerogative, but churches, understandably, may like to keep the
focus elsewhere. Of course, as human nature dictates, the more something is
kept secret the more people and the press want to focus on it.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>There are also legal considerations.
Many organizations believe that, if you’re known to have money, you might
become subject to frivolous lawsuits or solicitations of bribes by bad foreign
actors in order to operate overseas. There are even fears—not unfounded—that
missionaries in foreign countries could be kidnapped for ransom if Church
finances are detailed. Of course, now that this information has been leaked,
many of these concerns can’t be put back into the bag, since the numbers and
the scope of holdings are now understood to be large. But that doesn’t mean the
Church would want to assist in publishing its holdings to exacerbate such risks
or provide exact figures that could create a certain kind of exposure. <o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>No matter these other
considerations, it’s also the case that some simply don’t believe that it’s
right for so much financial power to be shielded from public accountability.
And many feel that transparency, when appropriately applied, is important and
comes with many benefits, like the aforementioned factors of reducing fraud and
engendering public trust. There are many American churches that voluntarily
disclose annual financial reports to their parishioners. For </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://newsroom.churchofjesuschrist.org/article/church-finances-and-a-growing-global-church#question2"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">reasons
the Church indirectly explains</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">, it chooses to keep its finances confidential. This is surely a
trade-off they have repeatedly considered and will continue to weigh.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Despite the lack of detail,
there is other evidence over many years that the money is not being used
nefariously or illegally, as alleged. Ask any Church employee or lay minister,
and they can describe at length the culture of financial controls and of treating
Church funds as sacred—only to be used with prudence and great care. It’s also
fair to argue, as has often been said, that there are just too many CPAs and
lawyers, internal and external, to let things get too far out of compliance.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Related to this, and arguably
the most revealing is the fact that those who control these assets are not
getting wealthy from them. Part-time volunteer Church leaders are not paid.
Full-time Church leaders are </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://archive.sltrib.com/article.php?id=4800350&itype=cmsid"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">given an
annual stipend </span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">that is frequently much
less than what they were earning prior to their ministry. It’s speculated that
some or many of the wealthier full-time leaders simply donate much or all of
their money back to the Church. The lack of transparency, whatever its
motivation, doesn’t appear to be driven by greed.<o:p></o:p></span></div>
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<b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;">Is asking the poor to tithe morally wrong?</span></b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;"><o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">The whistleblower’s
brother, who co-wrote and publicized the report, says that maintaining such a
large endowment especially deceives the poor people who give tithing at great
personal cost—the widow’s mite praised by Jesus Christ. Why should they give
when their gift isn’t needed by the Church?<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>First, the brother doesn’t
acknowledge in the Washington Post article that the Church has one of the
largest private welfare programs in the world, benefiting people in this exact
situation. It’s very common that low-income people give what they can in
tithing, but then receive through a local leader rent money or food assistance
well in excess of the tithing paid.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>Tithing is a religious principle
viewed as an act of faith and sacrifice to God. This is a principle with
ancient, biblical roots. But there are also pragmatic benefits to tithe, even
for those with little means. In his book, <i>Who Really Cares</i>, Arthur
Brooks shares research showing that charitable giving, including religious
giving, increases the health and happiness of the giver. One of the ways it
does this is by inducing gratitude in the giver—a state of being that
psychologists praise for its emotional and physical benefits. Giving even appears
to increase future income, by an average of $4.35 for every dollar given.
Brooks notes that these are gains <i>resulting</i> from charitable giving, not
just correlated with them. How the donation is used does not seem to affect
these outcomes for the giver. <o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>In truth, the whistleblower’s
claim—repeated in the Washington Post headline and by many others—that the
Church misled its member donors is not well supported. While some Church
members do wonder about the need to tithe, the vast majority of Latter-day
Saints primarily tithe as a personal sacrifice to worship God and offer thanks
for his blessings in their lives. It is unlikely that many of them feel misled
because the primary purpose was fulfilled the moment they donated.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>One might hope that tithe payers
would demand more transparency from their religious leaders if only to assure
against fraud or waste. But Church members constantly see the results of their
tithing in the form of new temples and chapels being built, budgets allocated
for local congregations around the world, and large-scale disaster relief
efforts in which they personally participate. Additionally, the Church is
audited on a regular basis both internally and through external auditing firms.
As far as many Latter-day Saints are concerned, the lack of fiscal transparency
is overwhelmed by the rest of the evidence around them. <o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>While some have expressed
distress over the whistleblower revelations, many Church members have reacted
to the Washington Post article with positive responses. Church leaders
regularly encourage their members to follow prudent financial practices,
avoiding debt and saving for the future. They see this endowment as the Church
doing what it preaches.<o:p></o:p></span></div>
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<b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;">Should wealth escape taxation because it’s
owned by a church?</span></b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;"><o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">That’s a question that
takes us to the United States Constitution itself. The Free Exercise Clause of
the First Amendment guarantees freedom of religion from undue government
burdens. And taxation is as fundamental a government burden as it gets. So, the
question is whether a tax is truly justified.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>This is an argument we’ve had
for decades—one that goes beyond the federal income tax because churches are
also generally exempt from property and sales taxes in every state. Even aside
from First Amendment issues, the idea of tax exemption is that exempt entities
create more value for a community than what the government could do in their
place. That seems to be true of churches, including the Church of Jesus Christ.
</span><span style="color: black; mso-color-alt: windowtext;"><a href="https://www.forbes.com/sites/jeffreydorfman/2013/12/22/religion-is-good-for-all-of-us-even-those-who-dont-follow-one/#2ed5dc0264d7"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">Strong
evidence by a wide range of scholars indicates</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> that regularly attending church services (of
any kind) leads to better health, a stronger community bond, and more donations
of time and money, including to secular causes. <o:p></o:p></span></div>
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<b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;">What about just taxing the excess wealth of
a church? If the money is just sitting around, why not have the government put
it to better use?</span></b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;"><o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">The money, of course,
is not just sitting around. It’s actually invested in lots of business and
markets which in turn fuel the economy. Additionally, the idea that the money
is ‘just sitting there’ challenges the very idea of an endowment (and personal
savings for that matter), which is to have resources in reserve for growth or
unexpected shortfalls.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>If a government system could
reliably cover every shortfall and fund every growth opportunity in exchange
for taxing away a surplus, there might be room for arguing to forbid
endowments. But, given the current realities, there’s little suggestion that
such a plan would work since the federal government is running a significant
deficit, and it’s unlikely the government would bail out a church.<o:p></o:p></span></div>
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<b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;">Why not tax huge endowments, where the
nonprofits have more than they could ever need?</span></b><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 10.0pt; letter-spacing: 0.4pt;"><o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">The federal government
is </span><span style="color: black; mso-color-alt: windowtext;"><a href="https://www.insidehighered.com/news/2019/07/01/us-provides-some-clarity-about-tax-endowments"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; text-decoration: none;">currently
testing the idea</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> by
taxing large university endowments. While that tax does not apply to
churches, public concern may lead to that outcome (First Amendment issues
aside). How churches, including the Church of Jesus Christ, spend their money
may be a factor in this discussion.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>But the issue here also invites
comparing the billions of dollars controlled by the Church with the billions of
dollars controlled by individual billionaires or elite private schools. There
are interesting arguments that no person or group should control such wealth.
But, surely there’s at least some difference between a large church—that’s
funded by and accountable to its 16 million members worldwide—and Jeff Bezos or
others. <u>It’s not unreasonable to trust a church—dedicated to explicit
charitable and ecclesiastical missions—more than a single billionaire focused
on building a business or simply personal wealth.<o:p></o:p></u></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>All of this said, just the idea
of a $100 billion endowment held by a church will still offend some people. For
some, it appears to contradict the humility and generosity that religion claims
to foster. But considering all of the above, this may be a judgment made
without full context. Moreover, such abundance is a relatively recent
phenomenon for the Church, and time will tell how its leaders budget Church
funds in the years ahead. They at least deserve the opportunity to prove
themselves to be trustworthy stewards, as by many well-accepted measures they
have been up to now. There are no scandals to date involving fraud or personal
enrichment by Church leaders, just strong concerns about their frugality and
transparency.<o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"><span style="mso-tab-count: 1;"> </span>In the meantime, Latter-day
Saints can appreciate the impressive arc of a church that was once on the cusp
of financial ruin, and now, thanks to faithful tithing and prudent management,
appears to have all it needs and more to carry out what they believe is a
divinely-appointed mission.<o:p></o:p></span></div>
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<span style="color: black; mso-color-alt: windowtext;"><a href="https://publicsquaremag.org/author/amiller/"><span style="color: blue; font-family: "arial" , sans-serif; font-size: 9.0pt; letter-spacing: 0.7pt; text-decoration: none; text-transform: uppercase;">Aaron Miller</span></a></span><span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;"> <o:p></o:p></span></div>
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<span style="color: #343434; font-family: "arial" , sans-serif; font-size: 9.0pt;">Aaron Miller teaches
nonprofit management and ethics in the Romney Institute at BYU. He helps direct
the Ballard Center for Social Impact and is the co-author of The Business
Ethics Field Guide.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">This professor may be an expert on
business ethics, but that is of questionable value here. To begin with, we
should not be using business ethics but gospel ethics, which it doesn't appear
that he knows much about. Perhaps this commentator agrees with me that the LDS
church is first and foremost a business operation, and only incidentally and indirectly
a religious operation, an alias or alternative identity it uses only for its
worldwide religious franchise operations. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">My main point is that, whatever the
relationship might be between the LDS church and the US government, the LDS
church has contaminated the gospel in such a serious way that its decision to
take tithing money from its members on pain of loss of salvation has caused
approximately $124 trillion in total damage, making the $124 billion in
ineffective and untouched reserves as small as a fly speck in comparison,
1/1000th the size of the damage done. Without this self-centered and highly
damaging tithing requirement, to be paid always and only to the central
offices, I believe the gospel would already have spread to hundreds of millions
of people around the world, spreading even faster than did Christ's original
church, and a huge amount of the vast damage done to societies by these greedy
secular/atheist governments would have been avoided, and we would have moved a
very noticeable distance towards a gospel society, otherwise known as Zion.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">In other words, the LDS church has adopted
nearly all the mechanisms of the secular governments, with all the problems
that causes. Its "tithing" system is just another layer of taxes,
hardly distinguishable from the church/secular taxes in Europe and other
places. The church thus supports the basic proposition of the "divine
right of kings" whereby any ruling body might claim the power to tax to an
arbitrary agree anyone it claims to rule over, by "right of
conquest," so to speak, meaning the citizens are really slaves to that
extent. Where people around the world are always seeking the maximum amount of
freedom, here we have the LDS church defending the right of self-appointed
government bodies to extract as much as they dare from their populace, just as
the LDS church is doing.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">On the topic of the relationship between
the LDS church and the US government, what we really have here is two
organizations which are doing all in their power to exploit their overlapping
constituency. They both use the same strategy and tactics to extract money from
their constituents. That makes them both partners in crime and competitors. The
LDS church has obviously done everything in its power to stay on the good side
of the US government and of every other government in the world as a way to
avoid conflict of any kind with those organizations. The church leaders realize
that at the point where the church might attempt to advance the gospel in
almost any way, however small, that will put it in direct competition with
totalitarian-thinking secular governments everywhere. There may be room for
businesses to operate alongside governments, but there is very little room for
principled religions to operate alongside governments. <o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The competition for hearts and minds is
ever-present. Even a greedy government will be kind to a religion which is
totally submissive to that government. Even the most foolish governments
realize that they cannot govern people who do not have good morals and ethics,
even while the governments hate the religious organizations that might instill
those good morals and good ethics in their citizens. If a church is willing to
become part of the state religion, as the LDS church has done, then they can be
more assured of kind treatment by the government, perhaps concerning its tax
exemption as a charitable organization, even though that near-total submission
to the government may mean that their gospel mission is all but obliterated.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The first principle of the gospel, in my
view, is freedom, and all of these secular/atheist/humanist organizations are put
in place for the very purpose of restricting the freedom of citizens to the
largest extent possible. That means that there can be no reconciliation between
the gospel and dictatorial governments. That leads to the situation in the
United States where the church is given billions of dollars by its members,
where those members hope that the church will take steps to further the gospel
and freedom in the world, but the church refuses to do any of that, leaving it
with large amounts of money it is fighting to avoid spending in any way that
would improve the society of any nation, which would also cause these
secular/atheist governments to push back against the LDS church and its
leaders. The church leaders want to lead a perfectly pleasant and carefree
life, which would end if they were to actually take up gospel causes. We ought
to have some "Christian crusades" going on at many levels, but it
would be difficult to find anything that meets that description today.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Explaining it all one
more time<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The current church has contaminated the
gospel and made it a toxic poison to the rest of the world. We might compare
this to a major E. coli contamination of hamburger meat. That toxin has very
emphatically stopped the gospel from spreading. To understand the scale of that
situation better, we need to consider the actions and budgets of the federal
government.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The federal government uses about 70% of
its budget for mandatory spending (<a href="https://www.blogger.com/null" name="_Hlk28091505">Social Security,
Medicare, Medicaid</a>, and loan interest payments), with 30% going to</span> d<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">iscretionary spending
which mostly goes for the actual government operations including the Defense
Department. If we say that the mandatory spending (Social Security, Medicare,
and Medicaid) is about $3 trillion a year, and this social arrangement has been
going on for nearly 100 years, the federal government has taken about $300
trillion from the populace and used it for what would otherwise be charitable
purposes, which I consider to be a nongovernmental religious function.</span> That
$300 trillion <span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">is
the amount of money, that has been taken by the United States government and
mostly wasted on pensions/medical care, etc., that should have been used for
religious purposes instead of for Satan's anti-freedom purposes.</span> Taking
that money has contaminated <span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">the
ideology and practices of the entire society. And that is the amount of damage
the LDS church and its self-centered behavior has caused. If the $300 trillion
measure seems too high, then it is certainly at least $124 trillion in value.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">As part of this complex and corrupt
arrangement, we have in Utah a corrupt "Sanhedrin"</span> <span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">of Mormon high priests
who are willing to act consistently in what they see as their strong self-interest
of supporting the church as a powerful economic institution that benefits them,
warping the civil and criminal law of Utah to constantly reinforce the power
and influence of the corrupted economic church. This especially includes law
firms, accounting firms, legislators, government employees, etc. This
church-inspired and church-controlled mafia or "Sanhedrin" makes it
very difficult to get objective justice in Utah.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">https://www.thebalance.com/current-u-s-federal-government-spending-3305763<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Follow the money<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">"Follow the money" is always good
advice in untangling complex or secretive operations. This revelation about the
church's obsession about keeping all the money it receives, without doing
anything of a charitable nature that might seem to compete with any secular
government, tells us an enormous amount about the way the church views gospel principles
today. The church has in effect reinstituted the law of Moses which was a
tribal-based system which rarely went beyond the "seed of Abraham."
It was a nearly static religious body, with massive ties and duties to the
central headquarters. The church which Christ set up on the Earth was a
nontribal system, suitable for anyone to use anywhere, encouraging the maximum
freedom and the maximum Christian responsibility and service. That is an
extremely appealing concept and system, and what the church has adopted is just
as unappealing as the old law of Moses. That explains why the church is going
nowhere today, and never will, until it moves back to the operational concepts
of Christ's original church.<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">The August 2019 fraud
class action suit<o:p></o:p></span></b></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">Another major action which took place in 2019
is the filing of a major fraud class action suit against the LDS church
entitled <i>Gaddy vs COP (LDS).</i> The plaintiff and her lawyer allege that
the church has knowingly taught false information to children concerning the origin
of the Book of Mormon, the life experiences of Joseph Smith, etc., much of
which supposedly has now been shown to be historically incorrect. This fraud
case will likely be harder to understand and harder to prove than the IRS
complaint about the massive reserves of money which have been withheld from a
church purpose. The church's claiming that this money is being held in reserve
to be used at the second coming of Christ or that it is being held in reserve
because of the fear that the church will come under new levels of persecution,
similar to some of its experiences in the past, may seem semi-plausible at
first. However, on further consideration, those seem like very thin and foolish
excuses. At the second coming of Christ it is more likely that all of these
paper assets will disappear overnight and the church will have nothing to show
for it. I believe the church is in a "use it or lose it" situation
where holding this money in reserve basically means throwing it away for fear
of the consequences of trying to spend it properly. On the "future
persecution" aspect, rather than being a defense, having all of that value
in liquid assets concentrated in one place makes it a very tempting target,
meaning that any serious persecution would likely mean that all of those assets
would be taken by someone else. This is exactly what happened in Utah in the
1800s when the federal government took over all the church's assets. The only
defense in that case was to have the assets so widely distributed in advance
that there was very little to be confiscated at the central church level.
Having the federal government take over the Salt Lake Temple was probably of
little value except to provide a hostage. Except as a ransom, presumably there
was very little value the federal government could extract from that immovable
stonework.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 10.0pt;">An article, apparently written by
someone who is quite familiar with the case, summarizes the current status of
the case as of October 11, 2019. The article includes links to the original
Complaint in the case, the Motion to Dismiss filed by the LDS church, and the
plaintiff's attorney's Opposition to Motion to Dismiss. There is also a link to
the results of a 2013 survey concerning LDS member faith crises. This material
should provide a window into this case for those who want a better
understanding. There are also many other related resources on the Internet
concerning this case, many linked to the name of the plaintiff's lawyer, Kay
Burningham.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">Gaddy v COP (LDS Church) Opposition to
LDS Motion to Dismiss<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif; font-size: 8.0pt;">https://www.xmoresources.org/Gaddy-Opposition-to-Motion-to-Dismiss-Lawsuit-for-Fraud-Against-LDS-Church/?q=kbase&sid=X1570815831<o:p></o:p></span></div>
<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-74656524331109967622020-01-07T17:20:00.002-07:002020-01-30T19:16:23.913-07:00<br />
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<span style="font-family: "Arial",sans-serif; font-size: 16.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;">Chapter 17<o:p></o:p></span></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 14.0pt;">Are all living prophets
given unbounded powers to alter the gospel?<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 115%;">[A new text will eventually be prepared for this chapter and
the next, but for the moment, a pair of articles I wrote two years ago will
have to serve for these two chapters.]</span><o:p></o:p></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman";">[From 20170531 living ProphetsV64]<o:p></o:p></span></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 18.0pt;">Living Prophets:<o:p></o:p></span></b></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 12.0pt;">Evaluating,
Interpreting, and Managing Them<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The LDS Church claims
that having living prophets is one of its great advantages, theoretically allowing
it to answer new questions and adapt to new circumstances, perhaps including
the ability of the church members to absorb and live more complex teachings,
perhaps based on their greater levels of education. "Living prophets"
sounds like a great resource to add to a religious tradition.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">But what are the legitimate
and inherent powers of a living prophet?<span style="mso-spacerun: yes;">
</span>Is any living prophet empowered to completely rewrite or reinterpret the
words of all the living prophets since the world began, including the words and
writings of Christ himself?<span style="mso-spacerun: yes;"> </span>Unfortunately,
that is the interpretation of the meaning of "living prophets"
adopted by today's living prophets of the LDS church.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">At a minimum, a prophet
is simply someone who speaks concerning the Word of God.<span style="mso-spacerun: yes;"> </span>That person may take great care to never say anything
which is not in accordance with the existing written scriptures, and could
still be properly considered a prophet.<span style="mso-spacerun: yes;">
</span>At the other extreme, where a prophet is claiming the maximum possible
interpretive power, he might simply try to cancel out and replace everything
that has been said before him by others who claimed they were prophets.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">So, one might ask, are
there any built-in constraints that can prevent or avoid any improper
deviations from existing scriptures, or other evidences of the mind of the
Lord?<span style="mso-spacerun: yes;"> </span>The truth is, today there are no
such built-in constraints operating, apparently by design.<span style="mso-spacerun: yes;"> </span>There might have been a case where there were
independent "dueling prophets" who were speaking as living prophets
at the same time, but were operating individually and without any external
organizational constraints.<span style="mso-spacerun: yes;"> </span>It seems
possible that these dueling prophets might say things that were inconsistent
with each other, giving one the opportunity to straighten out the words of the
other.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">One might imagine that
that could happen today when the LDS Church claims to have 15 "prophets, seers,
and revelators."<span style="mso-spacerun: yes;"> </span>However, if there
is one who is greatest among them, according to organization, like the
president of the church, then there would probably be little or no room allowed
for any public discord or difference, so that they would all speak with one
voice, even if there are internal disagreements.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">In other words, that
leaves the members of the church to decide for themselves whether their
"living prophets" are always speaking by the power of God, or whether
they are sometimes speaking on their own behalf as men or even as speakers for
some other god or philosophical tradition than the one they profess to speak
for.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">It is easy to
demonstrate that the "living prophets" today, that is, those who have
been given the title of prophet since 1820, and more noticeably since 1896, have
cumulatively adopted enormous changes from what the scriptures tell us, often leaving
unexplained these great and important deviations.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Our federal government
and its experience over the 251 years it has been in existence, slightly longer
than the 197 years that the LDS church has been in existence, offers many
enlightening insights about the difficulties of taking a constitution, defined
by geniuses, and seeing what happens after it has been run by far lesser men
for about 200 years.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">One of the obvious
logical difficulties with declaring that someone is a living prophet,
unconstrained by any pre-existing principles or formulas, is that that is the
basic definition for a philosopher-king, a dictator, or a tyrant. Such a person
might begin with claiming authority over religious matters and organization,
but there is no reason to think that his ambitions will be limited to that one
area of life. Typically, dictators begin as warlords, and then add a suitable "warlord
religion" and propaganda mill to help maintain their political power and
to extend it, hoping to exercise some level of mind control. But it really
doesn't matter whether a totalitarian leader began as a religious leader or as
a warlord, if the process ends up in the same place.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">So how do you tell
whether a living prophet is being completely true to his assignment?<span style="mso-spacerun: yes;"> </span>We are told that God will not let our prophet
lead us astray, but how is that to be enforced, or how are we to know?<span style="mso-spacerun: yes;"> </span>Will God strike him dead if he makes any
significant mistake?<span style="mso-spacerun: yes;"> </span>There are supposedly
some minor examples of that in the Scriptures (remember Ananias and Sapphira,
King Herod, Acts 5:1; 12:22-23), but I know of none today. And, in the case of the
original church's morphing into the Roman Catholic Church, the church obviously
went completely off the deep end, and became anti-gospel, but I have never read
of any popes or would-be popes being struck down by God for leading people
astray.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">A government analogy<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The judicial branch, topped
by the Supreme Court, which is one of the three branches of the federal
government, is an interesting example of what has happened to an autonomous and
somewhat self-defining governmental institution.<span style="mso-spacerun: yes;"> </span>Theoretically, the Supreme Court can be constrained
by the Congress, but that seems never to have actually happened. Near the
beginning of the Republic, the Supreme Court declared that it could nullify
congressional acts based on claims of unconstitutionality, putting itself in
the driver's seat, instead of the other way around, and no one has seriously
challenged that early assertion of superior power. As a result, the Supreme
Court has essentially declared itself a third legislative body which operates
completely independently from the two legislative bodies that make up the
Congress.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The political liberals
in our country have discovered that by shopping for sympathetic judges at the
entry level, the district level, and carefully considering the ideologies of
the nine justices on the Supreme Court, they can get much
"legislation" passed into law, even binding state law, which neither
the federal Congress nor the state legislatures would ever be able to pass and
enforce.<span style="mso-spacerun: yes;"> </span>This has made the US Supreme
Court a law unto itself, dominating the federal government and the state governments
on many important legal issues.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The most basic ideological
issue is whether to interpret and enforce the Constitution based on its
original intent, or to throw aside any attempt at divining original intent and
just use the individual political attitudes of the current judges so that the Constitution
becomes a "living document," meaning it has almost no binding
significance. This is essentially ripping up the document that was the basis
for our new Republic in the first place. That obviously strikes at the
foundation of our political union and our original compact, but that rarely
seems to be of concern to the Marxism sympathizers on the court.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Some mechanism of
impeachment or some legislation passed by the federal Congress might be able to
correct some of the worst excesses of the Supreme Court, but that seems never
to have happened nor is it likely to happen in our society which is
approximately equally divided between the liberal Marxists and the conservative
constitutionalists.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The "LDS Supreme Court"<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">It seems useful to
think of the LDS top leadership as the "court of the living prophets"
who would be well advised to function very much like the US Supreme Court. That
Supreme Court only exists because it was defined and implemented by a grand political
covenant called the U.S. Constitution. Since its very existence is based on
that critical founding document, the US Supreme Court ought to have the
greatest respect for its content and intent, although it does not always do so.
<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Like the US Supreme
Court, the "LDS Supreme Court" is set up to operate as a totally
autonomous body. But in order to justify its position and its power, it ought
to be completely respectful of and controlled by the gospel Constitution, the
Scriptures and other church history, which defined and authorized it in the
first place. But, as with the US Supreme Court, which can have faithless
judges, the LDS Supreme Court can also have its faithless judges who think that
their individual will and opinion and convenience should override all other
prior events and opinions and considerations.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">As a side excursion, it
might be useful here to notice that the LDS top leadership have combined the
executive, legislative, and judicial functions of a world government into one
body. The dangers of a single body holding all those powers, with no separation
of powers, was duly noted in the debates leading up to the U.S. Constitution,
presented as a solution to this need for a separation of powers to avoid the
tyranny which is essentially unavoidable over the long term when all powers are
placed in the hands of one or a few men. Today's LDS Corporation sole gives all
powers of a single individual without the need to even consult with anyone
else, let alone seek permission.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">In practice, it appears
that the "legislative" functions of the 15 can be kept quite secret,
and the "judicial" functions of the 15 can be kept quite secret, and
only the smallest aspects of the "executive" functions of the top
leaders need to be revealed to the public, as when a new building or a new
program is announced. It is a strange situation indeed when the legislative,
judicial, and executive functions of the federal government can be very open
and accessible to the public, and where that transparency is aided by armies of
investigative reporters operating as intended under the First Amendment, but
the government of God is a sealed book, with dire penalties for anyone who
tries to understand what is actually happening inside the Church Office
Building. In the days of Paul the apostle, he declared that "this thing
[the restoration of the gospel] was not done in a corner," but today
EVERYTHING is done in a corner where that is at all possible.</span> <span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">(Acts 26:26).<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">A religious "two state solution" to a
long-standing problem?<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">How do the LDS members
rein in an out-of-control set of living prophets?<span style="mso-spacerun: yes;"> </span>There is no obvious way for that to happen short
of ceasing to support the physical empire they have built. Theoretically, that
requires one to risk their salvation by being unable to hold a temple
recommend, for not paying tithing. However, the church has deviated so far from
the scriptural norm that the burden ought to be placed on THEM to demonstrate
that they even still hold the authority they claim to hold. The Roman Catholic
Church lost their authority at some point, and, for all we know, that authority
has been lost again in our own time, for the exact same reasons, after a
similar 200-year period. As seen in at least two other cases, where Christ
restored the gospel personally in Jerusalem and in the New World, the whole
religious enterprise eventually disintegrated.<span style="mso-spacerun: yes;">
</span>In the case of the Jerusalem/Roman church, perhaps the members had no
way to discipline and restrain their leaders/prophets, and perhaps that is a
partial explanation for that church's demise. It appears we are on the cusp of
that same thing happening again, apparently for all the same reasons.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">It appears that unless
the general membership of the church is willing to organize themselves
separately from the current leadership and take action to greatly constrain and
discipline the current leadership, the current church organization will soon
expire itself, mostly being pulled apart by violently disagreeing factions
within the current "big tent" church which tries to represent everyone,
meaning that it actually represents no one, no one but the headquarters
themselves.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">An interesting article
published May 29, 2017 essentially argues that when the church leadership goes
along enthusiastically accepting all the progressive leftist policies of the
current federal government, and someone states a more traditional and
conservative opinion, that person can be accused of being a bad Mormon for not
following their leaders.<span style="mso-spacerun: yes;"> </span>In other words,
at least according to the writer of the article, the revealed message of the
living prophets is that the church is to always stay in tune with political Babylon,
and anyone who dissents must be considered an apostate.<span style="mso-spacerun: yes;"> </span>That seems like the perfect path to another
Roman Catholic Church.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">"Mormon blogger
trumpets alt-right racial views, but is out of tune with her religion"<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">http://www.sltrib.com/home/5116879-155/mormon-blogger-trumpets-alt-right-racial-views<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Obviously, these kinds
of differences of opinion cannot go on very long until the church will
naturally divide itself into two or more factions, one which is fashionably
politically liberal, and one or more subdivisions that accept traditional
morality, including the best rules for political relationships, at least one of
those groups specifically adopting the principles of the U.S. Constitution
which have been incorporated by reference into our existing Scriptures.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">All of this kind of
thinking points to the need for a "constitutional convention" for the
LDS Church itself, where leaders either agreed to return to the original
principles of the scriptures, or the members divided themselves up into
subgroups and separate churches according to their own opinions, something
which is the essence of freedom of religion as described in the U.S.
Constitution.<span style="mso-spacerun: yes;"> </span>In other words, it would
be out of order for the current church leadership to try to claim any
governmental or scriptural basis on which to forbid church members from
choosing to associate with and cooperate with those who agree with them on
basic ideologies and morals.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 18.0pt;">When Is A Prophet A
Prophet?:<o:p></o:p></span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 14.0pt;">Is It Real Revelation
Or Subtle Administrative Overreach?<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">One of the commonly
expressed ways that church members can know that their leaders are acting under
God's direction is that they can receive their own testimony of the value and
correctness of any change.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">But, for the last 120
years, many of the most critical changes to doctrine and policy have happened
in secret, or at least without notification of the intended changes, without
any explanation given to the public, and certainly without the membership being
allowed to vote on it. Any legal or practical consequences of "common
consent" behavior have been dead for about 100 years, at least as concerns
church headquarters.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">How can someone have a
testimony of a doctrinal or policy change if they don't know about it or the
consequences have not been explained to them?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">It seems that the
minimum of fairness requires that whoever is the current head of the church should
explain carefully each change that is proposed and implemented. The living
prophets should be expected to list all the issues which anyone looking at the
situation might raise, and to deal with all those issues.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">This is what the US Supreme
Court does.<span style="mso-spacerun: yes;"> </span>It has no armies or clerks
or police to back up its decisions.<span style="mso-spacerun: yes;"> </span>It
must rely on the logical power of its decisions if it wishes to maintain
respect and compliance among all the people for the decisions it makes.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">In our case, the
prophets have a lot of catching up to do. Hardly any important matter during
the last 120 years has been dealt with openly in public – with members
notified, fully informed, and given an opportunity to cast their vote, where
appropriate.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">It may be useful to
expand the US Supreme Court analogy. The Supreme Court justices are a fairly
close analog to religious prophets, as they are empowered to scan the universe
for philosophical insights supposedly beyond the powers of ordinary men, and
are given great powers to enforce their insights in the practical world. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">We have the interesting
case of the infamous <i>Roe v Wade</i> decision.<span style="mso-spacerun: yes;"> </span>We find out after the fact that the entire
decision was a fraud perpetrated upon the court and on the nation, and yet the
case still stands, in the face of a continuing series of challenges, a
continuing lie maintained by the fanatical power-seeking behaviors of the very
influential political left.<span style="mso-spacerun: yes;"> </span>The subject
person, the plaintiff, was not seeking an abortion, so she could not be denied
it, and so there was no issue to be adjudicated.<span style="mso-spacerun: yes;"> </span>That person did not have standing to sue for
something she did not want and was not denied. This set of actions was all
based on the gross misbehavior of the attorneys involved who were willing to
lie to the courts and to the nation to accomplish their self-assigned highly controversial
political mission.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Naturally, the Supreme
Court did not bother to admit and explain clearly</span> <span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">that they were taking
over the legislative powers and administrative powers of all the states in
making this declaration of this new "right."<span style="mso-spacerun: yes;"> </span>Apparently, in their virtual legal universe,
if one can make something a "right," conceptually adding it to the original
Bill of Rights, than that naturally trumps all state and federal law and no
other clear explanation is needed. The levels of fraud willingly perpetrated by
the plaintiff's attorneys and by the Supreme Court are truly breathtaking.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The Constitution
reserves to the states all powers not specifically given to the federal
government. This <i>Roe v Wade</i> decision was in direct contravention of that
aspect of the Constitution.<span style="mso-spacerun: yes;"> </span>It was a
naked power grab, forever delegitimizing the court itself in the eyes of at
least half of the citizens of the United States.<span style="mso-spacerun: yes;"> </span>As evidenced by the many states who have since
legislated very serious constraints on that sweeping decision, the issue was
not settled, and by its very nature could never be settled, by a pronouncement
of a few staunchly committed Marxists on the Supreme Court.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Switching back to the
religious realm, we might wonder whether if the prophets chose to make a naked
power grab, and also conveniently invented some new theology to justify that
power grab, would or could those actions serve to delegitimize the prophets in
the minds of the members, and perhaps in the mind of God? Would that equal a
loss of priesthood authority, including the power to perform all ordinances
necessary for salvation? These are live questions in the situation of where we
seem to find ourselves today.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Because of the dangers
of making long-term errors in the area of religion, one might expect that the
living prophets would go to great lengths to make sure that they do not deviate
from the proper course, including avoiding every possibility of even giving an
appearance of evil. Events caused by inexperience or bad judgment would need to
be quickly rectified, the church headquarters itself accepting repentance as a
recurring activity, but none of that concern for crystal-clear accuracy seems
to be part of the traditions at church headquarters. The leaders might personally
take great care to not be seen alone with a woman who is not their wife, lest
the members get the wrong impression. As with the wife of Caesar, they must
always be beyond reproach in these practical situations. The question then
becomes how they can wander into disreputable areas of theological thought
without their personal alarm bells sounding. They would never go to a city's
red light district, but they seem perfectly comfortable letting a little
Marxism or atheism affect their thought patterns.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Especially if there is
money or political or economic power involved or affected by some
decision-making process conducted by the living prophets, then the members
would be completely justified in being suspicious and requesting a complete
explanation. On the other hand, if there are no apparent options for some of
the prophets to have any personal or general practical effects, then there may
be little or no basis for member suspicions. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">It always seems useful
to remember that Christ went to extreme lengths to make sure that neither he
nor any of his disciples had even the slightest economic or political power
over men. The only way to be safe from the temptation of these worldly
influences was to own and control nothing except the clothes on their back, and
always remain subject to the charity of the people and the generosity of God.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Testimony versus blind faith<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">If one does not have
enough information on which to base a solid testimony, then all one is left
with is blind faith. <span style="mso-spacerun: yes;"> </span>Although blind
faith can give the leaders some room to experiment, it can also be quite
dangerous by allowing the leaders to veer very far off course without any
obvious correcting mechanism. The blind faith of the last 120 years has gotten
us very far off course, so far that it seems almost impossible that we could
ever get completely back on track.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Blind faith, once betrayed, is almost impossible to
reestablish<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">It seems perfectly
plausible that many of those who are objecting to the church today are coming
upon critical policy questions that they never heard of before, and they often
make the point that much of church history is news to them. Perhaps what they
are really saying is that they thought they were safe in having blind faith in
their leaders who seemed to be so thoroughly supported and trusted by those
around them, so that they need not spend any of their own time investigating
the behavior of the living prophets, but could treat them as a reliable force
of nature, such as gravity, which is perfectly predictable, and they could safely
go on about their lives with only minimal attention to concern about the truths
embedded in religious matters.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Suddenly these church
members find out the frightening truth that the church headquarters is exactly
like every other man-made organization on the Earth. It has its own agenda of
manipulating and exploiting all other persons and organizations in society and
has to be watched carefully for trickery and misbehavior. The one thing they
thought was perfectly safe, all of a sudden is not so safe.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">In the normal
marketplace, the law tells us to "let the buyer beware." There is
every imaginable kind of fraud or error or mistake which can occur in the
marketplace of things or ideas, and in most situations, the buyer is well
advised to be quite suspicious and careful and to only purchase or accept
something they have thoroughly examined and evaluated first. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">It is quite a shock to
discover that a member would be wise to maintain an arms-length competitive
relationship with church headquarters, carefully examining every product or bit
of counsel they offer. The tendency among members is to assume that the church
leaders only have the members' best interest at heart in everything they do.
Our Scriptures tend to support the belief that church leaders will always act
in good faith as leaders of a people, a modern Israelite tribe, even
sacrificing their own interests upon occasion for the benefit of the members.
But what if they are found to NOT be acting in good faith in such a role, but,
like all other humans, are always looking to their own interests first? <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">How does one heal that enormous
and legitimate loss of faith, once it happens? In our situation today, it would
require a truly heroic effort.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The truth is that the
leaders have operated in a stealth mode for about the last 120 years. They have
played the empire-building religious entrepreneur (some might say robber baron)
as they have showed the minimum of respect to all the prophets who went before,
including that great prophet Christ himself, as they have excluded or rewritten
whole sections of the Scriptures, including the Bible, the Book of Mormon, the
Pearl of Great Price, and the Doctrine and Covenants. Each of these rewritings
ought to be explained in great detail.<span style="mso-spacerun: yes;">
</span>It is not enough for someone to offer what appears to be their opinion
in a church talk, even a General Conference talk, and then claim that that
unsubstantiated opinion is binding Revelation on the entire church, subject to
no objection or discussion. Without a public vote of the members, or an
extremely clear statement by the leaders, how is a member supposed to know what
is homily and what is Revelation?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Here is a road to hell,
paved by good intentions, if there ever was one, and this deplorable situation
is not likely to fix itself. Elder Holland has expressed anger at the members'
lack of sufficient blind faith, but he seems to offer no path back to earlier
times where the leaders were more comfortable and unchallenged.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Just as the Supreme
Court has produced a medium-sized library full of decisions over its about 250
year history, with many of those entries being extremely lengthy and detailed,
the church owes its members and the world the same kind of issue-specific
discussions of changes made to church policy and practice and doctrine so that
a member could seek his own knowledge and testimony on an issue if he so wished.
<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">It is ridiculous that
members and nonmembers can both say that the LDS church does not have a fixed
theology, simply because the living prophets can change anything at any time. A
more precise database and formulation of church beliefs would be the basis for
a truly exhaustive treatise on LDS theology, something which is sorely lacking
today. Honestly, how can the church declare itself to be the true church, when
it cannot even fully explain its own beliefs?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">As an example of an
early stealth operation, when Wilford Woodruff decided that the Law of Moses
tithing concept was going to be reintroduced and radically changed and enforced
in a new way, eventually leading to the use of coercion and a unique kind of
spiritual extortion to collect tithing at the central offices from the members,
on pain of their losing the benefit of their temple covenants, those built-in
tendencies should have been noted and fully explained.<span style="mso-spacerun: yes;"> </span>But, of course, no one can actually explain
that with a straight face when the issues are clearly pointed out.<span style="mso-spacerun: yes;"> </span>That is why all these important things were
done in secret without ever notifying the world as might be done in a government
economic regulation proceeding, and certainly never taking comments and never
offering a decision, a clear decision, as the Supreme Court might do after
receiving briefs from all interested parties.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">In other words, in the
Supreme Court we have a perfect example of the procedure which the prophets
should follow, but the prophets have not followed that.<span style="mso-spacerun: yes;"> </span>They have preferred to operate in secret,
always a very questionable religious practice. <span style="mso-spacerun: yes;"> </span>"[T]his thing was not done in a
corner" -- to quote Paul the apostle, speaking of the restoration of the
gospel in his time, (Acts 26:26) -- but in our time changes to it HAVE been
done in a corner.<o:p></o:p></span></div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The Joseph Smith papers versus the never-created papers<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Joseph Smith went to
extreme lengths to record his experiences with the heavenly world and with the
practical world so that church members and leaders would be able to learn and
understand the gospel as it was presented to Joseph Smith and through Joseph
Smith.<span style="mso-spacerun: yes;"> </span>However, it appears that many of
the prophets that followed him were a great deal less intent on recording and
making public critical events that could affect the content and trajectory of
the church.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The Journal of Discourses
in 26 volumes proved to be a pretty good substitute for a continuation of a more
formal church history, simply because almost every conceivable topic of
interest to the church members was discussed in general conference during those
years.<span style="mso-spacerun: yes;"> </span>Whether it was national politics
that affected the saints or more individualized spiritual matters, almost
everything was discussed in that forum.<span style="mso-spacerun: yes;">
</span>The various speakers, especially Brigham Young, would present their
thoughts and feelings and plans, and explain the reasons.<span style="mso-spacerun: yes;"> </span>In order to survive, the Saints had to be
successfully acting as a group on a wide variety of topics, and there was no
better way to inform everyone and seek their allegiance and their cooperation
than through these discourses. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Apparently, since we
are now under no threats, and the leaders only need our money and not our physical
defensive powers as actual soldiers, there is now no reason to keep us acting
as a cohesive group to defend ourselves and our leaders. This is a little bit like
Stalin changing his policy on the church in Russia, seeking to use religion and
loyalty to the motherland to improve the defense of his beleaguered country then
under German attack. In the earlier more peaceful times, Stalin was happy to be
blowing up churches and generally subverting and destroying the influence of
religion on the Russian citizenry. In other words, in our peaceful times,
social cohesion appears to be of minimal value.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">It seems likely that
almost everything of importance that was discussed and decided and done by the
church leaders has been recorded in some form or another and exists in church
archives.<span style="mso-spacerun: yes;"> </span>However, the strong tendency
has been over the past 120 years to keep all the important discussions and
decisions and actions as secret as possible and only inform the members of those
things that the church's hired public relations professionals think that the
church members need to know.<span style="mso-spacerun: yes;"> </span>There has
developed a two-class system, an us-versus-them attitude, where the concerns
and the events of the church headquarters are one world and what the members
are told is a completely different world.<span style="mso-spacerun: yes;">
</span>Once upon a time there was such a thing as a Mormon people, where the
leaders and the members were all engaged in the same enterprise.<span style="mso-spacerun: yes;"> </span>But gradually church headquarters and the
membership have gone their separate ways and the membership became just a group
of clients or a vague constituency to the central headquarters managers.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">At this point, allowing
the members to be involved in any important decisions would just muddy the
waters and constrain the freedom of the church leaders to do whatever they
wish.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The church magazines
have become a place for happy talk, not any serious administrative
matters.<span style="mso-spacerun: yes;"> </span>A house organ could serve to
let church members know about all the important affairs of the kingdom as they
arise, as was true in the time of Joseph Smith and Brigham Young, or that house
organ could also become just a carefully selected collection of fluff that
becomes almost a sales brochure or a propaganda rag.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The conference talks
have been largely reduced to homilies, or a social advice column, where serious
church concerns and strategies have no place. Even the doctrines taught there
are usually greatly watered down.<span style="mso-spacerun: yes;"> </span>For
example, nothing is said these days about the current plague on our society of
atheistic philosophies, including evolution, apparently lest those in control
of the thought and opinion centers of our society be offended.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">There are many people
besides the 15 top leaders of our church who care a great deal about how the
gospel can and should be managed in our time.<span style="mso-spacerun: yes;">
</span>That is one of the great untold stories of our time.<span style="mso-spacerun: yes;"> </span>The going forth of the gospel to fill the
earth ought to be almost an obsession with the church leaders, including describing
things which were tried which were either successful or failed.<span style="mso-spacerun: yes;"> </span>But this administrative history of the Church,
and any related strategies and opportunities or threats, are kept as deep dark
secrets.<span style="mso-spacerun: yes;"> </span>No errors can ever be admitted.
If a church member, not of the top 15, is interested in the detailed affairs of
the kingdom, it has been declared that it is simply none of their
business.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">This means that there
are millions of able practical and spiritual managers who are kept in the dark
and could not coordinate their personal activities with those of the church
even if they wanted to. Like all bureaucracies, the church headquarters
bureaucracy keeps many secrets, since keeping secrets is one of their main
sources of power.<span style="mso-spacerun: yes;"> </span>If no one knows what
they're doing, there are many things they could do that they could otherwise
not get away with.<span style="mso-spacerun: yes;"> </span>At the federal
government level, much of what is "classified" is kept secret for the
very reason that it would be embarrassing to those involved.<span style="mso-spacerun: yes;"> </span>"National security" very often gets
confused and mixed up with "job security" and personal power for
those who are on the government payroll and are misusing their positions in
various ways.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The church ought to be
sensitive to that particular form of bad behavior, and take steps to make sure
that it doesn't happen there, but it appears to happen there just as much as in
our federal government, if not more.<span style="mso-spacerun: yes;"> </span>Our
laws about First Amendment rights are actually much more effective in the
political realm than they are in the religion realm.<span style="mso-spacerun: yes;"> </span>At least investigative reporters are not
usually charged with heresy and apostasy (a good medieval Catholic technique –
as in the Inquisition) if they seek out embarrassing and inconvenient secrets
of government leaders.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Keeping lots of secrets
is something that a private corporation would feel perfectly justified in doing
as they plan their profit-making activities in a world of competition.<span style="mso-spacerun: yes;"> </span>But there should be very little secret-keeping
in a public government or in the church of Christ.<span style="mso-spacerun: yes;"> </span>The very fact that all those secrets are kept
by the Church today is a strong indication that it sees itself as a small
closely held group of leaders, in constant potential conflict with its
membership "political and economic" constituency and everyone else in
the world.<span style="mso-spacerun: yes;"> </span>That is certainly not the way
one builds a movement and a people, although it is a way of pursuing self-aggrandizing
behavior, probably wrongfully imagining that one can build great personal power
through that mechanism.<span style="mso-spacerun: yes;"> </span>But it is
exactly that building of great personal power in the temporal world which is not
part of the gospel.<span style="mso-spacerun: yes;"> </span>We certainly did not
find Christ measuring his success by the size of the worldly bureaucracy he
could build up.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Are the living prophets weaning us from the Scriptures?<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Have we somehow found a
way to become the first post-scriptural Christian church on the planet, easing
toward something perhaps like the Unitarian Church which I am told believes in everything
and nothing at the same time? I was once asked to prepare a lesson for
priesthood meeting, and was somewhat shocked to see that the references listed
at the end of the conference talk consisted of five citations to the talks of
other general authorities. Not a single Scripture appeared there, although
there were a few scriptural citations sprinkled throughout the talk itself.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">This alerted me to the
possibility that we might be drifting even further off the path than I had imagined.
Are the church leaders and their clerical support staffs actually trying to
create a separate bubble of religious wisdom, completely derived from and extracted
from and separate from the Scriptures? That seems to be what they are doing as
a result of the correlation program. If it is just too difficult to manage a
church which has deviated to a large extent from the Scriptures we were
originally given, and difficult questions keep arising about the doctrinal
drift, one creative solution might be to simply declare all the Scriptures
obsolete, and replace them with an online database which is infinitely
malleable and completely subject to incremental correlation. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The Catholics achieved
a similar result in a non-information age by making sure that no one had a
Bible to read. If only the priests could read Bibles, then the priests could
say anything they wanted without fear of contradiction. If people are continually
noting the inconsistencies between the Scriptures and the correlated gospel as
it is presented today, then why not simply break free from the ancient Scriptures
and create an entirely new and internally consistent religious database or
creed, something that would look a great deal more like a typical Protestant
church might subscribe to today, with all the unusual and inconvenient
doctrines blotted out?<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">In the case of the
conference talk which only cited other conference talks, it might be difficult
for a member to determine whether or not there were any new teachings or
doctrines discussed in that conference address. The very fact that there was
very little scriptural logic included in the talk might alert one to an attempt
by a general authority to deviate from the Scriptures without making it too
obvious. In this particular case, I did not notice any such thing, but then I
was not focused on that possible issue either.<span style="mso-spacerun: yes;">
</span><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">As a helpful study aid,
every new conference address might be required to certify whether or not they
intend to be introducing any new doctrines or practices.<span style="mso-spacerun: yes;"> </span>That would assist any serious student of the
Scriptures in questioning any specific assertions and perhaps seek
clarification if it appeared that some change of policy is claimed or implied.<o:p></o:p></span></div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Where does faith come from? How is it established?<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">In the times of Joseph
Smith, when Joseph Smith had regular consultations with heavenly beings, and
shared those consultations with numerous other people, sometimes hundreds or
even thousands of other people, as in the case of the experiences at the
Kirtland temple, it is obvious on its face that these things are approved by
the heavens.<span style="mso-spacerun: yes;"> </span>When those kinds of widely
known and spectacular heavenly influences are no longer commonplace, then at least
the constitutional processes are honoring all the prior Scriptures and Prophets
and Christ himself by explaining a change, at least in that situation a person
can receive their own testimony that the proper actions were taken.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Otherwise, as we have
seen, without this clear brake on the impulses of man to take actions for their
own convenience, there is no reason for church members to have blind faith in
their leadership.<span style="mso-spacerun: yes;"> </span>Blind faith is a very
dangerous thing, and it is not part of the Gospel, at least as to new policy
pronouncements and actions by our leaders.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The current leaders owe
their respect to all prior prophets and Scriptures which have been compiled and
retained at such great personal and financial cost.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The idea that a serious
student of church history and theology can say that the concept of living
prophets completely obliterates any concept of theology is simply
outrageous.<span style="mso-spacerun: yes;"> </span>If that is true, as it seems
to be, then it is beyond outrageous.<span style="mso-spacerun: yes;"> </span>It
is itself a form of apostasy, or at least a matter of extreme carelessness.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">I believe the very idea
that Mormons have no theology, but only a history, is an enormous stain on the
history of the Church. It is said that the Mormons cannot have a stable
theology because of the continuous wildcard options of having "living
prophets." But we should notice that having no fixed theology offers the
opportunity for leaders to veer off the path for their own convenience, as has
indeed happened.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">In other instances,
when the Twelve are defining apostasy to mean any deviation from their
commands, as though they were firing rebellious employees, and then refuse to
explain themselves, and even use the subterfuge of requiring local leaders to
act in their stead "spontaneously," they only compound the illegitimacy
of their decisions and their doings.<span style="mso-spacerun: yes;">
</span>These local officers are probably operating under the implied threat of
themselves being subject to a church court because of their lack of obedience.<span style="mso-spacerun: yes;"> </span>That kind of fear and coercion has no place
in the church.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The term is extortion
for what the church is doing on the issue of tithing and temples.<span style="mso-spacerun: yes;"> </span>It is a clear crime against the Scriptures
and there should be no great surprise that there is a great deal of dissent and
discord among church members and those who have already left.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">If they want to heal
this ongoing schism, this rolling schism, then they need to start over at the
beginning and explain themselves and make the corrections.<span style="mso-spacerun: yes;"> </span>Obviously, it is extremely unlikely that they
are going to explain themselves and make those corrections because they have
become accustomed to considering themselves unchallenged monarchs in this
particular realm.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">We have lawyers and
even Supreme Court justices among the Twelve who are going along with this
charade and who ought to know better, Elder Oaks being a specific one who ought
to realize that what they are doing is not justified.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Every one of the
deviations which I have identified elsewhere needs to be fully explained in
Supreme Court form.<span style="mso-spacerun: yes;"> </span>Of course, it <i style="mso-bidi-font-style: normal;">cannot</i> be explained convincingly in that
form, indicating that it is a fraud which has been perpetrated upon the members
and the world.<span style="mso-spacerun: yes;"> </span>Unless the church leaders
are willing to repent and repair this last 120 years of damage, the church will
certainly remain as crippled as it is, if it does not in fact disintegrate
because of all the built-in subterfuge and lies and bad policy.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">To regain and maintain
legitimacy for now and for the long haul, they will have to invent a new form
of church history.<span style="mso-spacerun: yes;"> </span>Joseph Smith took as
much care as he could to record the revelations and the situations and the
reasons for them. That mostly ceased after his death. That intellectual
history, that policy history of the Church, needs to be reinstituted and
brought up to date and all errors corrected before we continue on.<span style="mso-spacerun: yes;"> </span>Obviously, that would make an enormous change
to our current organization.<span style="mso-spacerun: yes;"> </span>A few staff
from outside might be commissioned to write this very history and react to
comments and offer decisions.<span style="mso-spacerun: yes;"> </span>But this
payback is awful.<span style="mso-spacerun: yes;"> </span>Catching up for 120
years is an enormous effort, but the church cannot go on without doing it.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">We should not have to
be satisfied with a vague history and an incomplete and undecided theology.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The church needs to
make itself very clear on a whole host of issues so that its history and
theology are kept perfectly in sync and in tune at all times because of the
explanations which are provided and comments are taken and dealt with.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Perhaps this needs to
be in a new blog form where church members can comment, and the brethren will
be duty-bound to respond appropriately.<span style="mso-spacerun: yes;">
</span>Joseph Smith labored very hard on his history, but today's leaders
apparently can't be bothered. That might be a sufficient discipline.<span style="mso-spacerun: yes;"> </span>It should be.<span style="mso-spacerun: yes;">
</span>This century of secrecy and implacability must end.<span style="mso-spacerun: yes;"> </span>We have a weeping God but we have an
implacable leadership who has assumed the monarchical attitude of "never
apologize, never explain."<span style="mso-spacerun: yes;"> </span>That is
not a Gospel attitude or behavior.<o:p></o:p></span></div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The apostles are ordinary men<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">They may be unusually
good men, but they are still just men. They do not become superhuman beings
just because they are chosen and ordained as apostles. They entered the world
like anyone else with no recollection of their life before this. All they can
have in their head is what they have learned during this life. If they have
gazed into heaven for 5 minutes, as Joseph Smith spoke about, then they would
know more than anyone here on earth. But I don't know that any of the men today
even claim that they have gazed into heaven for 5 minutes.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">They are subject to all
the same foibles as any other human. If they are given unusual opportunities to
have physical or religious power or to change policies, they would be really
unusual people if they did not bend to those forces. Most especially, over the
last 120 years, there have been a large number of incremental changes, perhaps
none large enough to destroy the church, but the accumulated effect has been
very powerful.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Is God less tolerant of error today?<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Apparently God WILL let
the leaders lead us astray, simply because he obviously has.</span> <span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">He has done it before.
I don't know why he would change the basic rules in our day. I don't know of
any mass deaths concerning the Roman Catholic Church being set up. Popes may
have died through violence, but it was from the violence of their earthly
competitors.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Apparently God is quite
tolerant, to the point of there being no immediate personal consequences for
serious deviation. If the opposite had been true, then Wilford Woodruff would
have been struck dead when he first decided to take tithing for personal use.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">It may sound nice that
the Lord will never let us go astray, and it may sound nice that Daniel had a
good prediction and prognosis for us, but that is not in fact the way the Lord
works.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">In fact it may be a
form of deception to quote these kinds of scriptures in support of building a
religious empire which might otherwise obviously carry the risk of failure, as
has happened before. Those scriptures should not be used to encourage people to
support leaders no matter what they decide to do, even if they indulge in a
kind of spiritual extortion.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Two Supreme Courts<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Although the Supreme Court has adopted a
fairly moderate level of self-discipline, this self-imposed practice of
explaining the decisions they make, notice that the court has still gradually
veered far off the constitutional path in many areas of the law, especially in
their lack of respect for state's rights and in their overly aggressive
agreement with the expansion of federal powers. The Roe v Wade and Affordable
Care Act (ACA) cases are examples. As a practical matter, the only discipline
or punishment the Supreme Court justices might experience for their misbehavior
is simply the social opprobrium they would receive and deserve for moving so
far away from the original intent of the Constitution. The Constitution was
designed by geniuses, but it has been often interpreted by idiots, often by
those who are living today who subscribe to the philosophies that the
Constitution was specifically created to counteract, especially including the
monarchist or dictatorial or totalitarian attitudes of King George the third.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">In a similar fashion, the LDS living
prophets have gradually veered very far off the gospel constitutional path, the
path of the Scriptures, and more general philosophies consistent with the
Scriptures, which we might call theology. Almost certainly they have moved much
further than they probably would have gone if they had faced strong pressure
from the members to explain their conclusions and reasoning at every step of
the way for any changes they introduced. At the top of the list are issues
concerning tithing, paid ministry, freedom, evolution, education, etc.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The existence of these major deviations
should make it easy to understand why the church headquarters is so committed
to maximum secrecy on every issue and at every level. They would have a potentially
explosive situation on their hands, perhaps even a massive scandal, if church
members ever realized how far off the path the church headquarters has wandered
on a very long list of important issues.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">I assume that observation summarizes the
overwhelming bulk of members' objections to the current church leaders these
days - that they explain very little and hide a great deal. They occasionally
talk about transparency, but their compliance with that transparency concept
seems very minimal and appears to only be done with great reluctance in an
attempt to lessen outside pressures. Obviously, in this spring-loaded
situation, real transparency could lead to too much general knowledge which
could result in the kind of explosion and scandal I just mentioned. I'm sorry
to say that it appears that a good scandal is exactly what the church needs
right now to cleanse it and get it all the way back on the track it should have
been following for the last hundred years.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">To rub salt in the
wound on this issue of transparency, the current church leaders often behave as
though they consider themselves as having monarchical powers, the divine right
of kings to rule over the members and claim their time and resources as a
matter of right. The monarchist attitude of "never apologize, never
explain" seems to be their style on all things administrative.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">How can our theology not be stable?<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">If God and the eternal
gospel are unchanging, how can our theology not be stable? Is it really only
our understanding which is flawed and incomplete?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">It seems to me that our
theology should not be changing like the weather on a daily basis, or even with
the seasons, on an annual basis, or even like climate change which might move
around on the charts over the decades or the centuries. Without degenerating
into a mass of detailed laws like the old Law of Moses, the essentials of our
theology still ought to be set in stone, something like the 10 Commandments. We
should not be waking up some morning in the middle of our lives and finding out
that the gospel we learned when we were children has been gradually changed
almost beyond recognition, changed by the society we live in and even by the
church organization we belong to. The church headquarters ought to be more like
the keepers of the eternal flame of gospel truth, not the main source of
changes in concepts for the convenience of the current leaders.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">It is true, that our
theology can essentially only be derived from our history and our experience,
but that should in no way give us reason to change the gospel continually,
simply because we have some new history and some new experience.<span style="mso-spacerun: yes;"> </span>All those events should be things which are
incorporated into our theology, not to change it in any way, but to enrich it
and more carefully define it. In most cases, there really is only one gospel
truth, and we should be approaching that gospel truth asymptotically as we gain
more knowledge, not veering off in either direction, pulled away by the
"next new thing."<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">A continuing formal
process of establishing and verifying our theology should be going on. There
should not be a continual process of "simplification" wherein the
most basic underlying concepts such as freedom and personal responsibility are
degraded to supposedly help us become better citizens of Babylon.<o:p></o:p></span></div>
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<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-81625498494338843662020-01-07T17:19:00.002-07:002020-01-30T19:19:05.461-07:00<br />
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<span style="font-family: "Arial",sans-serif; font-size: 16.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;">Chapter 18<o:p></o:p></span></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 14.0pt;">Are the historical
Scriptures now treated as Secondary sources of religious truth?<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">[This chapter is temporarily
combined with Chapter 17. See text above.]<o:p></o:p></span></div>
<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0tag:blogger.com,1999:blog-8439084360029411332.post-53899581382759731082020-01-07T16:12:00.002-07:002020-01-07T16:12:30.737-07:00<br />
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<span style="font-family: "Arial",sans-serif; font-size: 16.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast;">Chapter 19<o:p></o:p></span></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 14.0pt;">The Church drops creation and adopts atheistic organic
evolution at BYU, embracing the teachings of men<o:p></o:p></span></b></div>
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<b>Introduction<o:p></o:p></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">This is the most upsetting topic of all
to me, the heart of darkness, the worst case, of what the church has gradually
done to the gospel. This is a complete surrender to the dark side, even
including a celebration of that surrender. If some of the other retreats to
pre-Christian theology and practices might be upsetting but bearable, this one
is not bearable. For me, this is the last straw.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The ideologies of atheism have such a grip
at every level on our nation and, apparently, our church today, that I have no
way to know how many people still insist on believing that God is the creator
of the Earth and all life upon it. But I would venture to guess that it is
still a majority of the church members who believe that God is the creator,
even if their church leaders and church school administrators do not. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">I assume that BYU teachers and
administrators still get complaints and expressions of irritation and worry
from students and, especially, from their parents, on the way that BYU handles
issues of creation and evolution. I assume that the school staff have steeled
themselves to pay no attention to these people. But, on the other hand, if the
church members actually had a say in how the premier church school was
operated, they would change this doctrine and policy and practice concerning
creation and evolution. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">As it is, BYU is sealed off from any
adult church members and alumni, twice removed from their influence. The
members have no control whatsoever over the doings of church headquarters,
having been officially excluded from any such influence in 1923, when the
church reinvented itself as an aggressively independent corporation sole, and
the members now have no effective way to influence the school, since the school
is totally under the control of the church headquarters, and the church
headquarters is under the control of no one but themselves, totally
unencumbered by any effective legal duties or responsibilities. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">For many schools with large endowments,
voluntarily contributed by the alumni, those alumni at least indirectly have a
say in how the school is administered. One of the bad influences of having a
highly subsidized church school is that there is no place or way for the alumni
to influence school behavior through their contributions or lack of them. If
everyone had to pay full tuition, or rely on alumni contributions to supply
scholarships, then the church would have to be responsive to those who are
willing to directly pay the cost. As it is, the church headquarters and school
administrators can essentially ignore what the parents may have to say.<o:p></o:p></span></div>
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<b>The worst-case scenario<o:p></o:p></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">In most of this book I
have been pointing out how the LDS church leaders have been directing and
overseeing the deterioration of the church back to the pre-Christian gospel of
the law of Moses, a semi-pagan precursor and schoolmaster that was intended to
prepare a people to receive the true gospel.<span style="mso-spacerun: yes;">
</span>Apparently, we did receive the true gospel in our time, but then soon lost
it again, slipping back to the law of Moses level.<span style="mso-spacerun: yes;"> </span>And we seem to be stuck there forever unless
something cataclysmic happens.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Now I want to focus on
the place and methods where the church has further directed and overseen the
deterioration of the church even beyond the pre-Christian law of Moses, back to
a pagan doctrine of many petty and competing gods, and then a further step back
to pure atheism/materialism involving the ideological elimination of all
spiritual influences in the universe.<o:p></o:p></span></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Darwinism<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">I find it difficult to exactly
classify Darwinism on this scale from the robust theism of Christ's gospel,
through law of Moses rigidity, to its near-twin paganism, to total
atheism/materialism. Darwinism is materialist in the sense that only
non-spiritual materialist forces are allowed to be considered in its many
speculations about how life came to be and how man came to be. But I also see
Darwinism as pagan in that it worships the products of man's hands and brain, which
have created a library full of speculations, the most important ones without
scientific basis, that create an intellectual Tower of Babel, which is really a
fragile house of cards. There is another pagan aspect in that the devotees of
Darwinism seem to always be looking for ways to slip in aspects of intelligent
design -- mini-gods or forest sprites -- who do magical things at critical points
but cannot be explicitly recognized or named because their strictly materialist
paradigm forbids it. There are a whole host of unknown and unrecognized gods in
this pagan version of materialist Darwinism. Acts 17:23.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">With Charles Darwin's
publishing of <i>On the Origin of Species</i> in 1859, he initiated a 160-year
multi-trillion-dollar seemingly loosely organized effort or industry to create
that library full of materialist speculations which supposedly provide a way to
explain all life on earth without there being an all-powerful creator involved.
In effect, it has been very much like the building of the Tower of Babel
through the centralized administration of the political economy and related ideology
to create a way and a structure that would make man independent from God,
either being able to create his own heaven on earth, or to go to heaven on his
own terms. One might suspect that this seemingly loosely organized effort has
in fact been very tightly organized by the father of lies.<o:p></o:p></span></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The Tower of Babel
today<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">That general atheist/materialist
ideology has progressed so far that we now have a godless "climate
change" movement which argues similarly that man is in the process of
quickly destroying his environment, this earth, and that the only plausible solution
is that, Tower of Babel-like, some single political power center should take
control of the entire earth and all its population and resources so that we can
somehow save ourselves from certain doom. Besides imagining that we can get
control of our entire earth to prevent this supposed catastrophe, some would go
further and say that we need to get control of our entire solar system by
finding a way to move our sun and all its associated planets a few million
miles or light years to avoid a catastrophic collision with another galaxy a few
million years from now. Obviously, these people have no faith that there is a
God who controls the universe or that, if there is such a God, that he cares
about what happens to us or has made any provisions for our future.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">All the three steps of gospel
deterioration, taking us from the gospel to the law of Moses to paganism and on
to atheism/materialism, have only visibly happened at BYU, the church's premier
teaching institution.<span style="mso-spacerun: yes;"> </span>Apparently, it is
not considered wise or good public relations to teach atheism/materialism and
Darwinism at the ward and stake level, but it is perfectly fine to go even
further into paganism and atheism at the church's premier school.<o:p></o:p></span></div>
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<b><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">Evolution at BYU<o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">In about 1910 it was a
big source of concern to find teachers at Brigham Young Academy teaching
evolution, and teachers were fired for teaching that anti-Christian
doctrine.<span style="mso-spacerun: yes;"> </span>Now, at the church's premier
university, people who teach those exact same things, even more emphatically
than was done in 1910, are celebrated as heroes.<span style="mso-spacerun: yes;"> </span>The on-campus Bean Museum accepts and proudly
teaches the ape-to-man thesis of atheistic organic evolution and trumpets its
acceptance to the world. The biology department at BYU considers it a major
achievement to have every one of their graduates fully accept atheistic organic
evolution by the time they leave Brigham Young University.<span style="mso-spacerun: yes;"> </span>Also, that same biology Department celebrates
the fact that their continual teaching of atheistic organic evolution for a
small part of the typical introductory biology class has gradually convinced
more and more people, non-biology majors, that evolution is the right answer to
how life came into being.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">It seems
incomprehensible that the leaders of the biology department, the leaders of the
University, and the leaders of the church have not realized that teaching pure
atheism and materialism does not mesh very well with teaching the theology of
an all-powerful God creating the universe and everything in it, including all
life forms. It does not take a great genius to figure out that there is no
plausible way to reconcile the vigorous theism of a heavenly father with the
cold materialism of atheism as embodied in all Darwinian speculations.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">In other words, the
church has shown its true colors, at least in this one sensitive doctrinal and
educational place, by teaching and supporting pure atheism while simply
avoiding this embarrassing topic and policy among the regular members who apparently
are considered too ignorant to understand the beauty and power of pure
atheism/materialism (and it's always-accompanying support for the central
administration of everything human.)<o:p></o:p></span></div>
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<br />Mormon Audit and Doctrinal Analysishttp://www.blogger.com/profile/05284702494110132777noreply@blogger.com0