Alma 36

     Wendy and I just passed Alma 36 in our reading of the Book Mormon.  I was remembering how useful this chapter was to me, while serving as Bishop, in helping persons who came to me for counseling about repentance.  Remember that when I was first called, I inherited a whole stack of paperback versions of Pres. Kimball’s Miracle of Forgiveness book, that I never used because the Book of Mormon, with Alma 36 as the main reading, seemed more effective.  I loved the before and after contrast between the extreme feelings of guilt and then the wonderful joy when the Spirit returned.  I loved how quickly this change occurred, not waiting for evidence that major changes in behavior had occurred but immediately as he cried out “O Jesus, thou Son of God, have mercy on me.”  The love and mercy and generosity of the Lord became so evident in the lives of these members just as Alma described.
     I loved how descriptive Alma was in describing the horrors of guilt.  Alma was harrowed up in his feelings.  As a boy from the farm, I knew about harrows.  When you wanted to replant a field, first you plow, then disc, then harrow, which finished preparing the soil for planting.  A harrow was an implement that tractor pulled along the ground to finish breaking up the soil.  The harrow was made up of spikes, weighed down so they poked down half a foot or so and scraped through and broke up any dirt clods that remained.  I thought there was a metaphor here of sharp spikes scraping across one’s heart as the way that guilt is sometimes experienced, and also that it is the final step in preparing the soil for planting of seeds for a new crop (of faith? of a new life?).
     Alma 36 is also a favorite because it supplies such strong evidence for the truthfulness of the Book of Mormon.  This chapter is one of the world’s finest examples of chiasmus, a complex ancient Hebrew or Middle Eastern literary form.  The Chi in chiasmus is Greek for X, and the pattern is an inverted form of parallelism in which parallels exist between the first and last element, between the second and the next to the last element, and the third element from the start and the third element from the end, and so forth.  The X appearance is demonstrated if in writing the text of the passage, each pair of elements is indented successively from the left hand edge of the page.
     A second feature of the best chiastic passages is at the turning point of the X, the middle of the passage.  This might contain the most significant or important thought in the passage and gives power to the message of the whole passage.   In the case of Alma 36, the first half details his wickedness,  his confrontation by an angel, and his response and tremendous sense of guilt.  The turning point is his remembering having been taught earlier about the coming of “one Jesus Christ, a Son of God, to atone for the sins of the world” and crying out for the mercy of the Savior.  In the second half, where each item is detailed in parallel to those of the first half, he describes his experience of great joy and turns his life to the service of others in the Gospel. 
     The entire passage, occupying a whole chapter of the Book of Mormon is a wonderful poetic experiential description of the process of repentance and forgiveness, the latter coming through the atonement of Christ, which is the featured center piece of the whole, and the whole writing a masterpiece of ancient Hebrew poetry.
     How then, could such a passage find its way into the Book of Mormon?  First, Joseph Smith an uneducated farm-boy published the book in 1830, claiming to have translated the book from ancient records.  At that point nothing or next to nothing was known about Hebrew poetic forms. Next, during the latter part of this same century and continuing to present, scholars of the Bible and other ancient Hebrew and Near Eastern writings began to identify, classify and name various kinds of parallelistic forms and poetry in these works.  As time went on , several dozen different forms were identified.  Someone gave the chiasmus its name.  Most of the scholarly research on these literary forms was performed since the middle of the 20th century.
     In 1967, there was a young missionary named John Welch serving in Europe (Germany??).  He had an academic orientation and was excited to see an advertisement for a conference in a university in their city about new scholarly findings regarding some Biblical literary forms, hitherto unknown.  They slipped into this conference long enough to learn about chiasmus and its existence in the Bible.  Believing that the Book of Mormon was an ancient record with Hebrew origins, they wondered if they could finds any such passages in the Book of Mormon.  Amazingly, they found several within a short time, including the whole of Alma chapter 36.  Returning home Elder Welch matured as a scholar and shared and published his discovery to a wide LDS audience.  He also had interactions with scholars of other persuasions.  I recall his description of flying back from an international conference on these matters and sitting by a young scholarly Jesuit Priest.  He went through his findings in the Book of Mormon and particularly Alma 36.  The young man seemed impressed and told him that “Your [Mormon] scriptures are very beautiful.”
     How then, could such a passage find its way into the Book of Mormon?  I think there is no plausible answer except for what the Book of Mormon claims for itself–that it is an ancient record with Hebrew origins.
     Here is the main chiastic structure of Alma 36 with formatting that shows visually the parallel components:

a My son give ear to my words (1)
    b Keep the commandments and ye shall prosper in the land (1)
        c Do as I have done (2)
             d Remember the captivity of our fathers (2)
                  e They were in bondage (2)
                       f He surely did deliver them (2)
                           g Trust in God (3)
                               h Supported in trials, troubles, and afflictions (3)
                                   i Lifted up at the last day (3)
                                       j I know this not of myself but of God (4)
                                           k Born of God (5)
                                               l I sought to destroy the church (6-9)
                                                   m My limbs were paralyzed (10)
                                                       n Fear of being in the presence of God (14-15)
                                                           o Pains of a damned soul (16)
                                                               p Harrowed up by the memory of sins (17)
                                                                   q I remembered Jesus Christ, a son of God (17)
                                                                   q' I cried, Jesus, son of God (18)
                                                               p' Harrowed up by the memory of sins no more (19)
                                                           o' Joy as exceeding as was the pain (20)
                                                       n' Long to be in the presence of God (22)
                                                   m' My limbs received strength again (23)     
                                               l' I labored to bring souls to repentance (24
                                           k' Born of God (26)
                                       j' Therefore my knowledge is of God (26)
                                h' Supported under trials, troubles, and afflictions (27)
                            g' Trust in him (27)
                        f' He will deliver me (27)
                                  i' and raise me up at the last day (28)
                e' As God brought our fathers out of bondage and captivity (28-29)
            d' Retain in remembrance their captivity (28-29)
        c' Know as I do know (30)
    b' Keep the commandments and ye shall prosper in the land (30)
a' This according to his word (30).
          *from the writings of John Welch

Our "Sexual Harrassment" by Hollywood

     I applaud Valerie for her strong statement about the importance of families, “A Call For the Resurgence of Family,” in her blog in the last few days (http://valerie-chandler.blogspot.com/ Monday, February 26, 2018).  I also call your attention to a Deseret News op-ed by Michael and Jenet Erickson yesterday, which interestingly was timed to be published on Hollywood’s Oscar day “Its #TimesUp for Hollywood’s sexual addiction” (https://www.deseretnews.com/article/900011948/michael-and-jenet-erickson-timesup-for-hollywoods-sexual-addiction.html).  This article goes beyond the complaints about misdeeds by some Hollywood male sexual predators to advocate that national dialog is needed to address Hollywood’s “broader addiction to objectification and sexualization,” because of the risk the latter brings of more far-reaching damage to our society and our children.  Objectification is a term that is used to mean not seeing the whole person, but treating them, particularly women, as mere objects of sexual desire, treating them as a commodity or an object without regard to their personality or dignity, the action of degrading someone to the status of a mere object, one whose experiences and feelings (if any) need not be taken into account.  Sexualization means a preoccupation with sexuality, including when persons, especially women, are regularly portrayed in a sexual manner (e.g., dressed in revealing clothing, with bodily postures or facial expressions that imply sexual readiness), a narrow (and unrealistic) standard of physical beauty is heavily emphasized, or when male-female relationships are portrayed exclusively with a sexual character.
     If any of you have seen photographs of participants in or watched or saw on the news any of the last Sunday’s television presentation of the Oscar ceremony, you would have seen the extent to which the Hollywood ladies have bought into sexualization theme by the way they dressed.  While the uproar over the awful behavior of some of the worst actors has caused a partial reckoning regarding negative Hollywood values, I have reached the conclusion that the whole system is so corrupt that I try to avoid any participation with its products and output.
     In their op-ed piece, the Ericksons call this general addiction to objectification and sexualization Hollwood’s “sexual harrrassment” of our whole society and culture.  “For years Hollywood mogals have defended nudity and sexual scenes as “art” and “reality”... Hollywood’s harassment spreads as these scenes are mass distributed, reaching ubiquitously into public and private spaces where a highly sexualized vision of humanity is displayed and internalized, particularly by impressionable and sensation-seeking youths.”  The authors cite evidence that many children are obtaining their learning about human sexuality, not from their family, not even from instruction in schools, but from Hollywood: “The majority of American adolescents between the ages of 14 and 16 report that media is their “primary source of sexual information.”
     According to these authors, studies find that “adolescents exposed to sexual content in movies are more likely to have sex at younger ages, have more sexual partners and engage in more risky sexual behaviors.”  They also point to other trends, including sexual harassment and assaults “reaching staggering levels [in our overall society].  In 2015, one in four college women reported having been sexually assaulted by force or when they were incapacitated. Although this cannot all be blamed on media, young adults, often fueled by alcohol and other drugs, are likely to model the sexual “scripts” they’ve consumed. And many who have internalized these scripts often feel powerless to say no to unwanted sexual behaviors, as evidenced by recent research on young women responding to sexting requests.”
     Are there ways in which we can we counteract Hollywood's destructive influence?  The Ericksons suggest the following:
     1) Believe change is possible.  They cite in support of this the cultural shift that has occurred in the large reduction in movie characters seen smoking cigarettes.
     2) Don’t tolerate “secondhand exposure” to sexualization (and violence) through movies, in the same way that we no longer tolerate being exposed to secondhand smoke.  Some suggested strategies for this are interesting.
     3) Make sure your children learn about human sexuality from you.
     4) Ask public servants to get involved and support campaigns (to warn of the dangers of consuming media that objectifies and sexualizes women) in the same manner as people are addressing other public health issues, like smoking, drunk driving, teen pregnancy, teen suicide, etc.

My All-time Favorite Church Books

I love reading and especially Church books.  All of the books below are in my personal library.  If I have piqued anyone's interest in a book, I would be happy to make my library a lending library and loan you my copy, to read.

James E. Talmadge, Jesus the Christ: A Study of the Messiah and His Mission according to the Holy Scriptures both Ancient and Modern, 24th Ed., (Salt Lake City, Deseret Book: 1956)
     Prepared by the apostle Elder Talmadge upon assignment from presiding authorities of the Church, this comprehensive and authoritative study of the Savior Jesus Christ covers the topic from His preexistent foreordination through His birth and life on earth, death, and resurrection, His ministry on the American continent, appearances in this dispensation, and prophesied return.  There is immense detail particularly about His earthly ministry, consolidating the various Biblical accounts and using the best secular scholarship available when completed originally in 1915.  I have my mother’s copy, which I took with me on my young mission, and have used this book as a valued reference for my entire adulthood, particularly to help me understand the scriptural accounts of Christ’s ministry.
     Elder Talmadge was born in England, came to Utah Territory at age 17, graduated from BYA in Provo under Karl Maeser, studied at Lehigh University, Johns Hopkins, and received a Ph.D at Illinois Wesleyan, served as President of the University of Deseret and was a professor of Geology at the University of Utah, and was called into the Church’s Quorum of Twelve Apostles in 1911 and served there until his death in 1933.

W. Cleon Skousen, The First 2000 Years, (Salt Lake City, Bookcraft: 1953)
     This very readable book gives detail to the story covering the time period from Adam to Abraham, based on ancient and modern scriptures and also the writings of other scholars and historians.  I found that this book illuminated and helped give perspective to my study of the Old Testament Book of Genesis, and also Abraham in the Pearl of Great Price.
     Its companion volumes continue the provision of background perspective for the remainder of the Old Testament up until the coming of the Savior, again in a highly readable style and format:
W. Cleon Skousen, The Third Thousand Years, (Salt Lake City, Bookcraft: 1964) From Abraham to Saul.
W. Cleon Skousen, The Fourth Thousand Years, (Salt Lake City, Bookcraft: 1966) From David to Christ.
     The author was trained as a lawyer and worked for a time for the FBI.  He spent several years  as a religion instructor at BYU.  He later was Salt Lake Chief of Police and was also known for his conservative politics.

Richard Lloyd Anderson, Understanding Paul, (Salt Lake City, Deseret Book: 1983).
     This volume was a unmatched source  in helping me understand the non-synoptic part of the New Testament as a great source of LDS doctrine.  The author, Richard Lloyd Anderson, was skilled in his understanding of the underlying Greek language and thoroughly familiar with all the major modern New Testament translations, plus scholarly Christian commentary.  His writing is clear, forthright, and logical, as well as being very readable, in my opinion.  As background, Dr. Anderson provides significant insights into the world in which Paul lived and wrote, and also Paul’s history and character, including the challenges and persecution he endured.  Then he examines each of Paul’s 13 epistles, giving both background and then commentary on the main teachings of each book, with something of an emphasis on the correctness of the LDS understanding and how this differs from the Protestant and Catholic interpretations.
     Here are a few highlights from my perspective:
     He calls 1 Corinthians 13 (about charity) the “most moving chapter of the New Testament outside of Jesus’ teachings,” and even suggests that the Savior may have the source for most of its verbiage.  I was moved by the descriptions and understanding provided of the various qualities of love (pp.117-126).
     Discussing the nature of justification by faith, here is an insightful definition of the word justify: “One is justified when his sins are canceled through Christ’s atonement... Christ brought about “forgiveness” or literally “remission of sins.”“ (p.159)
     Dr. Anderson gives an interesting insight into core Protestant teaching that faith alone saves.  This doctrine “violates the common sense of many Protestants.  One only has to read the signs in front of North American churches to know that the ministers exhort their members to [live] a better life.  Practical Protestantism acts as if men and women are free agents.” (p. 167)
     The book of “Romans (5:1-5) establishes a progression [Paul’s ladder of salvation] for the full favor of God; first grace and justification through faith, followed by trials, followed by endurance, followed by [the development of] tested character” (p. 183, also p. 186).   Note that the KJV word patience might better be translated tested character.
     Romans chapters 12-15 summarize the Christian law, reinforcing Matthew chapters 5-7.  In spite of this book being the primary Christian discussion of faith and grace, it also is the epistle of Paul with the most emphasis on the need for good works.  And the grand summing up of all these commandments is the Golden Rule (Rom. 13:9)
     The odd phrase “leaving the principles of the doctrine of Christ” (Heb 6:1) may simply mean that Paul is changing to a different subject in his letter (p. 206)
     Faith has two stages, first being called into faith by the Spirit, then proving that faith by obedience (Heb. 6:12, 15; 11:8+).
     Compare how close the goals of Christ’s church are, in Paul’s words, to God’s work and glory: “unity of the faith and the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ” (Eph 4:11-13) –the immortality and eternal life of man ((Moses 1:39)

Stephen E. Robinson, Believing Christ: The Parable of the Bicycle and More Good News, (Salt Lake City: Deseret Book, 1992) and
Stephen E. Robinson, Following Christ: The Parable of the Divers and More Good News, (Salt Lake City: Deseret Book, 1995).
     I am very grateful for the treasure of these two little books, by Dr. Robinson, who was a BYU religion professor some years ago.  They are an easy read and are filled with compelling stories and examples.  They served me well in helping me clarify and solidify my understanding of the essential doctrines of the restored gospel, the atonement, grace, the processes of forgiveness, the Prime Directive (charity) and enduring to the end, in comparison with doctrines of other Christian religions. 
     I especially loved his clarification of the after in Nephi’s “after all we can do” as not referring to a time sequence but meaning apart from, and his insights as to how can we know that our efforts at discipleship are acceptable to God.  The answer to the seeming unfairness of the judge in Dr. Robinson’s parable of the divers stays with me, “Son, degree of difficulty,” and helps me to feel empathy and allow God to be the judge of human performance.

Terryl L. Givens & Fiona Givens, The God Who Weeps: How Mormonism Makes Sense of Life, (Salt Lake City: Ensign Peak, 2012).
       One of my favorite books, which is sort of a LDS missionary tract for perhaps advanced academic types.  It may not for everyone.  The vocabulary is challenging.  However, I love the writing which is quite poetic and many of the points made by the authors are also bolstered from classical literature. 
     The authors argue for the validity and relevance of five basic LDS doctrinal assertions:
1. The nature of God, that he is a personal being with a heart that beats in sympathy with human hearts, feeling our joy and sorrowing over our pain and weaknesses.  He embodies the perfect love for which we yearn, and toward which we ourselves stretch.
2. A core human identity that is eternal, including that we lived as spirits with God, before being born into this mortal life.
3. Mortality is an ascent not a fall, and we carry infinite potential into a world of sorrow and sin.  Life is a moral workshop that we enter as willing students, a purposeful sojourn, through which we strive toward virtue, acquire wisdom to carry with us, and cultivate relationships to survive the grave.
4. A vision of human potential and worth that is universal, with infinite possibilities.  God has the desire and the power to elevate the entire human family in a kingdom of heaven, and, except for the most stubbornly unwilling, that will be our destiny.
5. Relationships are the end of all human striving, marital love and unity, parental devotion to children stronger than pain or death, friendships, these will all endure.  Also, mutual love with God and the Savior.  Heaven will consist of those relationships that matter most to us.

Terryl L. Givens & Fiona Givens, The Crucible of Doubt: Reflections of the Quest for Faith,  (Salt Lake City: Deseret Book, 2014).
     This follow-up book to The God Who Weeps seems aimed to help LDS persons who have questions and struggle with doubts, and I have felt strengthened in my quest for faith through its study.  The Givens suggest that one difficulty persons may be that of asking questions based on flawed assumptions.  Much of the book appears to be addressing some possible false assumptions:
– As a starting point, we should realize that there are many ways of knowing, and not be swayed by the false notion of scientism and hard reason in the absence of feeling.  Much truth can be realized by the arts, from love, and through our moral sense or conscience.  This life is purposely full of uncertainties, although we still know more than we may think.  Other important chapters in my opinion include:
– Active participation in the institutional church is important for personal religious development.  Besides receiving ordinance through the Church, being a contributing part of a community of faith made up of imperfect people, is a critical arena for our growth.
– In spite of the reality that Church leaders are called in their weakness, there is a purposely high level of God’s delegation in these callings, allowing and expecting these individuals to use much of their own wisdom and judgment, else they would experience no growth themselves.  We should avoid the false expectation of their perfection, yet uphold, sustain, and have charity toward our church leaders, as to ourselves.
– We should respect the good and the true wherever we find it, while recognizing that the restored gospel contains the highest, most generous, and most loving conceptions of eternal salvation in existence.
– Each of us needs to find our own individual pattern of spiritual nourishment in order to sustain our own faith and improve our ability to minister to others’ needs.

Bruce C. Hafen and Marie K. Hafen, The Contrite Spirit: How the Temple Helps Us Apply Christ’s Atonement, (Salt Lake City: Deseret Book, 2015).
     I know of no other book (outside of the scriptures themselves) so filled with insights regarding the atonement, growth in the gospel, the influence of the temple.  Some of my favorite insights:
– Why grace is not free– needs to satisfy the nature of human growth– not that grace won’t help us grow (without our complete engagement), but it can’t. (p. 8)
– Growth requires that we bear “hard things” (p. 9)
– Recently, there seems to have been an increase infusion of teachings about the Savior’s atonement into LDS understanding–this represents growth on the part of members (p. 10, 24)
– Life is a customized curriculum suited for each individual, to help us (individually) learn what God sent us here to learn. (p. 13)
– Temple story of Adam and Eve is the story of receiving and engaging the Atonement, temple ordinances are for the development of the soul. (pp. 19-20)
– Severe mercy, the Agnes Caldwell handcart story as a metaphor. (pp. 22-23, 52)
– Four gifts or blessings that come from the Atonement: 1) Resurrection; 2) He redeemed us, from the effects of our personal sins; 3) He strengthens us, from our weaknesses, mistakes, harm from others, adversity; 4) He perfects us (p. 29, chapters 3-5)
– The perfecting blessing of charity, a bestowed gift.  Comes from outside us.  How dear a price we may pay for the gift of charity. (pp. 47, 50) 
– Melchizedek Priesthood level ordinances, covenants, and principles, part of an ascending pattern, mostly found in the temple (pp. 54-61), sacrifice and consecration (p. 56 also chapters 7 and 19), hope and charity. (p. 58)
– Waiting upon the LORD (chapter 11)
– The natural order of marriage--not dependence or independence, but interdependence. (p. 145)
– Covenantal, sacrifice-based marriage–the triangle, a man, a woman, and God (pp. 147-148)
– Elijah’s sealing power includes reconciliation (p. 151)
– Multigenerational Church--multigenerational families of faith. Elder Maxwell’s original statement that became our Lewis Family Creed.  (p. 160, chapter 15)
– Interpretation of  2 Ne 31–Enduring to the end means cultivating the higher (Melchizedek Priesthood) principles of Hope, Charity, and feasting upon the word of Christ.  (p. 152)
– Missionary goal: temple, converts internalizing Melchizedek Priesthood culture. (p. 162)
– Being a Savior on Mt Zion may be more than doing temple ordinances.  How one responds to life’s adversities.  Not passing on pain.  Healing relationships. (p. 199)
– Transitional figures, they change patterns in family history, absorb rather than pass on, a current of harm.  Isaiah 58:12 (p. 200)
– Another layer of meaning to the phrase “redeeming the dead” p 203
– Difference between being active in the Church and being a consecrated disciple--Is the first Aaronic Priesthood and the second Melchizedek Priesthood? (p. 216)
– How the temple helps.  (p. 231)
– Great motivator– the yearning to be “at one” with those we love. (p. 246)

Hugh Nibley, Lehi in the Desert and The World of the Jaredites, (Salt Lake City, Bookcraft: 1952)
Hugh Nibley, An Approach to the Book of Mormon, 2nd Ed, (Salt Lake City: Deseret Book, 1976), 1st edition published 1964, Melchizedek Priesthood study manual for 1969.
     These books were early scholarly studies, which began a trend toward using ancient documents to demonstrate that the Book of Mormon fits into those historical settings and therefore is explained best as an ancient document with Near Eastern and Hebrew, and for the Jaredites, Asiatic roots.
     Lehi in the Desert particularly finds numerous parallels between to government, society and culture of Jerusalem at about 600 B.C. and more particularly the culture and terrain of the Arabian peninsula through which the Book of Mormon Lehite party was claimed to pass.  Some apparent oddities in the Book of Mormon are consistent with local naming conventions and conditions (now discovered), such as giving different names to a river and the valley it runs through, or calling a stream a river of water. The latter would have been a totally foreign concept to someone writing in the eastern United States, but entirely consistent with extreme desert conditions.  In these same passages, Nibley appears to find father Lehi composing an authentic example of Semetic desert poetry, a qasidah (quoted in 1 Nephi 2:9-10).  There are many more such examples provided.
     The World of the Jaredites makes a similar comparison of the Book of Mormon Jaredite group in the book of Ether with facts beginning to be known about ancient Asiatic practices and culture: “The author of the Book of Mormon now takes us into a world so remote, so utterly different...[into the] twilight world of proto-history... [from which] dim half-described shadow-empires of Asia are only in our day beginning to take on recognizable form” (pp. 144-145). 
I was fascinated by the background information provided regarding the possible travel route and how Jaredite culture and practices seemed to match those of ancient Asiatic civilizations (at about 2000 B.C), the landscape, weather patterns, the moving city with large carts and animal herds, even beehives, leadership intrigues, secret societies, jailed kings, etc., etc.
     An Approach to the Book of Mormon is similar in approach to the books above and particularly represents a later, expanded, and much more detailed consideration of the Lehi in the Desert content.  It is so interesting to me that it had been the Melchizedek Priesthood study manual in the Church for the year 1969, so different than the recent lessons based almost entirely on talks by presidents of the Church and conference speakers.  I remember myself enjoying these lessons, with the logic and scholarly arguments supporting our belief in the Book of Mormon as ancient scripture.  But I wonder for the sake of the teachers how it might have been possible to present lessons to a diverse group of men not oriented to academic approaches to learning.  This is probably excellent apologetics, for personal study, but perhaps not so helpful in building faith of persons in a group setting.
     Dr. Nibley,  premier LDS scholar and author, BYU professor, LDS apologist.  He was the son of Alexander Nibley, and partly raised in Portland, OR, while his father ran businesses for his father Charles Nibley.  Alexander also served during this time as President of the Northwestern States Mission.  Aunt Ellen, who later married my uncle Franklin Davenport, served in some support capacity (cook?) in the mission home in Portland, and knew Hugh well when he was a boy.  Charles Nibley was Church Presiding Bishop and a successful business man and financier, and helped fund the development of the logging and lumber business belonging to my great grandfather, Jeremiah F. Davenport.

Noel B. Reynolds, Ed., Book of Mormon Authorship: New Light on Ancient Origins, ( Provo, UT, Religious Studies Center, Brigham Young University, 1982).
     This is the first of what has now become a series of books which look at evidences and tests of the antiquity of the Book of Mormon.  If such tests confirm its antiquity, then there appears to be no plausible alternative to Joseph Smith’s explanation of its existence.  There are a number of methods that scientists and scholars utilize to help determine whether a text is of ancient or modern origin.  The editor has brought together in this volume a collection of what he calls beginning efforts by various scholars to mount these tests.
     1. Truman Madsen sets the stage by describing the early “intellectual and spiritual struggles” of B. H. Roberts as he assessed the logic of Book of Mormon claims.
     2. John Welch describes the discovery of extensive examples of Chasmus in the Book of Mormon, an ancient and complex Hebrew literary form.  These examples “not only argue for the antiquity and authenticity of the text but also contribute greatly to our appreciation of its literary elegance and spiritual teachings.” (p. 3)
     3. Noel Reynold draws on Welches discovery, to show that these chiastic patterns are also found in the overall organization of the book.
     4. Wilfred Griggs finds striking similarity of the Tree of Life imagery in Lehi’s dream in 1 Nephi to other sixth and seventh century B.C. texts, including some found on plates of precious metal.
     5. Hugh Nibley examines two Book of Mormon passages and finds significant parallels in form, style, subject matter, and even names and events with two accounts of ancient events.
     6. Eugene England compares Book of Mormon descriptions of the Arabian ancient trade route with what is now known about it, but was not known at the time of the printing of the Book of Mormon, and shows that the book portrays what is now known about the ancient route with ‘impressive detail.”
     7.  Statisticians Wayne Larsen and Alvin Rencher perform a word-print study that demonstrates statistically significant conclusions that:
          a. The book was authored by more that two dozen individuals, and
          b. The writings of these authors do not resemble 19th century authors, such as Joseph Smith, Sidney Rigdon, Oliver Cowdery, Solomon Spalding, Parley P. Pratt.
     8. Historian Richard L. Bushman concludes that political values expressed in the Book of Mormon are quite dissimilar to 19th century American political ideology (what Americans believed was good government) , and seem more identified with ancient kingship patterns.

Donald W. Parry, The Book of Mormon Text Reformatted according to Parallelistic Patterns, (Provo, UT: FARMS, 1992).
     The basis for this amazing book comes from recently discoveries by Hebrew scholars of poetic forms present in great numbers in the Bible and other ancient Hebrew literature.  These sacred poetic forms tend to utilize a characteristic called “parallelism” in which repetitive words or phrases or even sounds are found to correspond or contrast in an orderly way.  There are at least 25 or so of these forms that have been described and named by scholars.  One of the most complex and interesting of the poetic forms is called Chiasmus, in which there is inverted parallelism, words or ideas progressing to a midpoint and then are replicated in the opposite order back to the beginning.  This progression and retrogression often reach a critical point of emphasis at the midpoint which presents in a powerful and moving way some religious message. 
     The discovery of a number of excellent Chiastic passages in the Book of Mormon, such as the 36th chapter of Alma, by John Welch, has become rather well-known by members of the Church.  What Donald Parry has done to extend John Welch’s contribution is to examine the entire Book of Mormon to try to identify the presence of any of these ancient Hebrew poetic forms and then reformat the entire text to demonstrate their presence.  He demonstrates finding the use of Chiasmus at least 300 times, but also overwhelming numbers of examples of most others of these poetic techniques.  As I thumb through this 490 page book, I cannot find a single page in which some form of parallelistic poetry was not identified.  In some passages, such as Jacob’s teachings in 2 Nephi 9, King Benjamin’s address in Mosiah chapters 2-5, and even the Savior’s actual instructions to the Nephites in the book of 3 Nephi, the great majority of the text is able to be converted to specific and identifiable types of Hebrew poetry by the author.
     To me, the implications of this work are staggering.  Most all of the scholarly work to discover and define these poetic forms in the Bible and related Hebrew works has happened well past the time when the Book of Mormon was first published in 1829.  It seems to me that the Parry book demonstrates powerfully and even incontrovertably that the Book of Mormon is truly an ancient Hebrew document as it claims to be. 
     One other side benefit when read aloud emphasizing these poetic forms, is to show the poetic beauty of the Book of Mormon.

Richard Dilworth Rust, Feasting on the Word: The Literary Testimony of the Book of Mormon,  (Provo, UT: FARMS, 1997).
     This book allows us to see better the beauty of Book of Mormon writing and language.  Richard Rust demonstrates in this volume that the Book of Mormon, as with the Bible, is,  in addition to  being a “bounteous doctrinal storehouse,” a “treasury of literary riches.”  He uses his training and experience as a professor of English to suggest that the materials in the Book of Mormon were developed by inspired persons and shaped artistically in form and content in the manner of other great artistic works.  This allows us to engage the book intellectually, emotionally, and spiritually, and to increase our appreciation of both its truth and its beauty.
     Dr. Rust was a colleague student with me at BYU in the 1960s.  We found him again as a temple worker in the Raleigh Temple while on our mission.  He and I shared one of the more spiritual experiences I have had in a temple, while he was officiating in initiatory for some family names I had brought to the temple.

Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses, (Salt Lake City, Deseret Book: 1981).
     Dr. Anderson, legal and historical scholar, presents evidence about each of the eleven witnesses whose testimonies are found in every edition of the Book of Mormon.  Although the majority became disaffected from Joseph Smith and the Church he founded, to the end of their lives all of them continued to fervently confirm their published testimonies of the origins of the Book of Mormon, of seeing the actual plates from which the Book of Mormon was translated, and for three of being shown the plates by the angel of God.  Evidence is presented that their acquaintances over their lifetimes viewed each of them as men of integrity.  All of this is powerful evidence that the miraculous origins of the Book of Mormon, as stated by Joseph Smith, are correct and true.

John W. Welch, Ed., Opening the Heavens, Accounts of Divine Manifestations, 1820-1844, (Provo, UT: Brigham University Press and Deseret Book, 2005).
      The validity of the LDS claims regarding the restoration of the Gospel of Jesus Christ rests upon a series of divine manifestations.  This volume brings together contemporaneous written accounts by persons experiencing and witnessing these miraculous key events, to provide detail and to give evidences of the validity and reality of these manifestations.
     1) The First Vision
     This section contains two articles.  The first by Dean Jessee provides the text of ten accounts recorded either by Joseph or someone who heard Joseph directly describe the vision.  The second article by James Allen and John Welch is a detailed listing and comparison of the content of the above accounts, including background conditions, Joseph’s quest and struggle, what Joseph saw and asked, what Joseph heard, and aftermaths of the vision.  As I read this section, I did not see any particular conflicts or inconsistencies between the versions, but was struck with the Joseph’s straight-forward attempts to communicate in a variety of circumstances and felt myself receiving an enriched understanding of what he experienced beyond just reading the canonized version (1838) that is in the current Pearl of Great Price.
     2) The Coming Forth of the Book of Mormon
     In this section, John Welch chronicles in great detail what he calls “the monumental miracle”  of the translation and dictation of the Book of Mormon in a period of less than two and a half months.
     3) The Restoration of the Priesthood
     In this section, 70 documents are reviewed that deal directly with specifics of Priesthood restoration.  Of particular interest is the discussion of when the Melchizedek Priesthood was restored since no record exists of the specific date.
     4) Vision upon Vision
     Beyond the more famous visions recorded in the Standard Works, numerous lesser known visions are mentioned in Joseph Smith’s history and the records of contemporaries.  Professor Alexander Baugh lists 76 documented visions, visitations, and visual revelations received by Joseph Smith, including some shared with other persons.  He classifies these experiences and places them in their historical setting.
     5) The Restoration of Temple Keys and Powers
This chapter by Professor Steven Harper features six eyewitness accounts of the great pentecostal outpouring in connection with the completion of the Kirtland Temple in 1836.  These writings detail not only the many celebratory activities of the saints on this occasion but also spiritual manifestations and heavenly appearances that were experienced and observed.
     6) The Succession in the Presidency
     At a general meeting of the body of the Church held in Nauvoo, IL, held 6 weeks after the martyrdom of Joseph Smith, to vote on who should lead the Church, Sidney Rigdon or the Council of the Twelve led by Brigham Young, a spiritual experience sometimes called the mantle of the prophet falling upon Brigham Young, or transfiguration, was reported by many participants. One hundred and twenty such testimonies are cited and discussed, from a collection maintained by the BYU library.
     This particular manifestation has special interest to our family because we had direct ancestors present at this meeting and we have in our family history a written statement attesting to this manifestation in the words of my great grandmother, Martha Ann Townsend Lufkin. (We have since added this testimony to the BYU collection.)

Warren P. Aston & Michaela Knoth Astin, In the Footsteps of Lehi: New Evidence for Lehi’s Journey across Arabia to Bountiful, (Salt Lake City: Deseret Book, 1994).
     This is a fascinating story told by a just ordinary LDS couple (from Australia, no less, and  obviously adventurous, bright, and articulate) of how they pioneered the discovery and documentation of what most likely is the exact route and locations for Lehi’s travels in the Arabian peninsula as described in the book of 1 Nephi in the Book of Mormon.  Others have also written about these things, but the Astons seem to be the unlikely but premier pioneers and explorers of this topic.  And the story is such a good read, humble and using layman’s vocabulary, but clearly communicating the faith-promoting excitement of their discoveries.
     The first part of the story has to do with finding evidence that appeared to pinpoint the location of the place called Nahom (1 Ne 16:34).  The second part of the story has to do with trying to find the area that Lehi’s party called Bountiful (1 Ne 17:4-5).  The Astins evaluated several sites and concluded that a place now called Kharfot met the criteria drawn from the Book of Mormon account for the site of Bountiful.  There are rich photographs, maps and other documentation.  Their insights into the current cultures in that area and the troubles they had with authorities are also quite revealing.
     The end product of this study is a very solid depiction of  real-life “mountains, trees, and fertile valleys... [that] are there where they should be... just as Nephi described.”

John L. Sorenson, An Ancient American Setting for the Book of Mormon,  (Provo, UT: FARMS, 1985).
     This ground-breaking book provides a plausible, if not probable, model for a Mesoamerican geographic location for the Book of Mormon.  Dr. Sorenson, a recognized anthropologist and scholar, supplies this thorough and comprehensive analysis, the conclusions of which are accepted, I believe, by most creditable Book of Mormon scholars.  The approach used by Dr. Sorenson is first, to identify and analyze every possible passage in the Book of Mormon that contains implications regarding the shape of the land, distances, topography, natural features, climate, etc., and from that create an internally consistent map of the area covered, then make comparisons of this map with actual current geographical settings.  Although the book is primarily a religious and family record, Dr. Sorenson cites more 500 passages which provide evidence regarding the geographic region in which the participants lived.  Here are some of his conclusions (with Nephite place names and proposed matching current locations):
    •    The land is hourglass shape, running roughly north and south with oceans on the both sides (Pacific Ocean and Gulf of Mexico/Campeche)
    •    Dimensions, based on analysis of travel considerations, suggests the low-lying, narrow neck of the hourglass to be about 75-125 miles wide (Isthmus of Tehuantepec in southern Mexico)
    •    Total north-south distance less than 500 miles (from Guatemala north into southern Mexico) also based on travel descriptions in the Book of Mormon.
    •    A two season (wet/dry) climate without snow.
    •    Area southward from the neck of the hourglass contains temperate highlands (Guatemala highlands) and less healthful low elevations (eastern coastal regions).
    •    The land of Nephite first inheritance was a west coastal lowland (South-west Guatemala).  But most of the southern part of the land southward--that is the area south of the narrow neck/Isthmus of Tehuantepec--is highlands (land of Nephi/Guatemala).  There is a mountainous divide north from this area from which a river flows northward (Sidon/Grijalva) forming a broad valley (land of Zarahemla/Chiapas area of southern Mexico).  A range of mountains forms a barrier between the west side of this valley and a narrow coastal strip along the west (Pacific) ocean.  The river turns to empty into the east ocean (Gulf of Mexico/Campeche).  There are extensive coastal lowlands (land of Bountiful/Tabasco area of southern Mexico) on the east ocean from the River Sidon (Grijalva) outlet up to the narrow neck (Isthmus of Tehuantepec).
    •    Northward from the narrow neck (land northward) the land divides into two parts, western highlands (land of Moron/Oaxaco area of southern Mexico) and eastern lowlands (southern Vera Cruz).  The highlands may have been the Jaredite land of first inheritance (land of Moron).  The eastern lowlands fit the description of the land of Desolation with its many “waters, rivers, and fountains” (Mormon 6:4), and with an adjacent hilly area large enough to provide shelter and observation points for Jaredite and Nephite survivors (Hill Ramah/Cumorah) of the wars of destruction reported in the Book of Mormon.
     There are other LDS persons advocating differing views of Book of Mormon geography, but none begins to approach the thoroughness and dispassionate and careful logic of Dr. Sorenson’s work.

Hartmen and Connie Rector, No More Strangers, Vols. 1-4, (Salt Lake City, Bookcraft: 1971, 1973, 1976, 1990).
Connie Rector and Diane Deputy, Eds., The Celestial Connection: Faith Promoting Stories on Family Research, (Salt Lake City, Bookcraft: 1980).
Stephen W. Gibson, Ed., From Clergy to Convert, (Salt Lake City, Bookcraft: 1983).
Eugene England, Ed., Converted to Christ through the Book of Mormon, (Salt Lake City: Deseret Book, 1989).
     These are all compilations of stories of conversion to the Gospel of Jesus Christ and his restored Church, or in the case of the Rector-Deputy book, to the Church’s family history work. All are good reading and very inspirational.  By the way, Stephen Gibson is the father-in-law of Kimberly’s brother Travis.  I especially enjoyed the story in his book about the conversion of James Morask and his healing at the water’s edge.  JoAnn and I heard him bear his testimony as a High council speaker in a LA ward, where we had gone to attend the marriage of Joann’s girlfriend Kaye.  He used all his Baptist ministerial training, as he closed with his testimony. I still have a distinct memory about the power, as he repeated the phrase “I know” some six or seven times, each time louder and slower for emphasis, before the “that the Church is true” ending.

Eternal Families Dec 10, 2017 Sacrament Service Talk

“Every great love story deserves and needs the temple.”

Ryan and Rachel

Ben and Megan

 
 I am grateful to be able to talk to you about eternal families.
     Here is a short entry from my journal for June 24, 2009, while Sister Lewis and I were on our senior mission in North Carolina:
     “Last Wednesday when we went last to the Raleigh temple, the officiator chose a fairly young, nice-looking black couple to be the witness couple. I (Elder Lewis) sat on the aisle on the second row back, and had a good view of them, especially the sister. I noticed that she kept looking over at her husband with such loving and appreciative glances. It was like she was trying to communicate a very heartfelt thanks to him for making it possible for her to be there in the temple with him as her companion.
     “Afterward, as I entered the dressing room, I found him there folding his temple clothes. I commented about my observation of them,that it appeared that they had something special in their relationship. He smiled and got little misty-eyed. Then I put an arm around him and used a phrase that has come to me recently that has seemed to encapsulate something important about love in families. I said, ‘Every great love story deserves and needs the temple.’”
     He became more teary showing that this statement captured a truth about his life.
     “Every great love story deserves and needs the temple.”
     There was a young couple who loved each other dearly, They had been raised in Protestant churches who taught that there was no “marrying or giving in marriage in heaven.”  When they were married the minister pronounced them “married, until death do you part.”  Their love for each other was so deep and satisfying that they decided that it ought to continue when they died and went to heaven.  They said to each other, “If there is no marriage in eternity, someone needs to invent it, just for us.”  Then imagine their joy, when a little later two young men knocked on their door and taught them about a Church that had the power to seal marriages in the temple for eternity.
     “Every great love story deserves and needs the temple.”
     In the early days of the church, Parley Pratt wrote:
“It was from [Joseph Smith] that I learned that the wife of my bosom might be secured to me for time and all eternity. … It was from him that I learned that we might cultivate these affections, and grow and increase in the same to all eternity; while the result of our endless union would be an offspring as numerous as the stars of heaven, or the sands of the sea shore. … I had loved before, but I knew not why. But now I loved—with a pureness—an intensity of elevated, exalted feeling” (Autobiography of Parley P. Pratt, ed. Parley P. Pratt Jr. [1938], 297–98).
     “Every great love story deserves and needs the temple.”
     But the blessings of the temple go beyond the marriage relationship--
     Those of you who attended recently the temple open-house at either Cedar City or Meridian ID may remember an introductory video explaining what the temple was all about.  I thought the highlight of that video was a brief statement by Elder Jeffrey Holland.  He made a very strong statement about families being sealed together in the temple for eternity.  With a great deal of feeling and emotion he stated that for him, heaven wouldn’t be heaven without his wife and family.
     “Every great family deserves and needs the temple.”
     Truman Madsen talked about heaven in this way:
     “Divine families encircled by [our Father’s] light and fire are the very essence of life and eternal life; without them this earth–indeed this cosmos–will have missed the essence of its creation.”
     Terryl and Fiona Givens write: “The heaven toward which we aspire, consists of loving relationships that are eternal... What God envisions for us, what His Son prayed most earnestly for..., was for us [including our families] to achieve the harmony he shares with His Father. In essence we are invited to participate in the heavenly family of God himself.”
      Quoting Parley P. Pratt again: “Our natural affections... at the very main-springs of life and happiness– they are the cement of all virtuous and heavenly society... From this union of affection, spring all the other relationships, social joys and affections, diffused through every branch of human existence.  Man was designed for a social being.”
     And the heaven that we seek for is an extension the best of our earthly relationships.  We may achieve salvation as individuals, but exaltation and its greatest joys comes through human relationships and families.
     “Every person needs the temple, to cement for eternity their most valued and cherished relationships.”
     I now want to focus on two things that may help us achieve these eternal relationships. 
     First, is to set a goal to establish what might be called “multi-generational families of faith.”  As an example, there was a family named Smith that lived near us when we lived in Taylorsville, before we moved here to Spanish Fork.  There were three brothers, named Hyrum Smith, Joseph Smith, and Samuel Smith.  They were descendants of Hyrum Smith, the brother of the prophet, and his son Joseph F. Smith, the Fifth President of the Church.  Their houses were side by side along 2200 West about 5000 South.  They each had large families.  My older children went to school with their younger children.  They were just ordinary people except for one thing– according to our stake leaders the Smith family knew an important secret.  That is, for a number of generations, all the children in all these families had grown up to be active and faithful in the Church.  The Smith family seemed to be experts at passing the Gospel along to future generations.  They had been wonderfully blessed to establish and maintain a multi-generational family of faith.
     There came a time of great stress in our family.  My first wife JoAnn had been diagnosed with terminal stomach and esophageal cancer.  During that time, the director of the department in state government where I worked, and a good friend, gave me a copy of the Neal Maxwell biography by written by Elder Bruce Hafen, saying that this book had been uplifting to him and might be a source of strength to me also.  JoAnn passed away, I retired, moved here to Spanish Fork, and then I was blessed to find Wendy and we were married.  Looking for ways to strengthen our family, we found inspiration in some of the teachings of Elder Maxwell.
     In his service as an apostle, Elder Maxwell became impressed that the future growth of the Church, especially world-wide, was in creating what he called “multi-generational families of faith.”  For example, research conducted by the Church showed that future Church activity by family members was strongly associated with parents being marrying originally in the temple.  For example, with temple married parents, for families living in the international areas, their children are 9 times as likely to serve missions.  The figure was about 4 times for families in US and Canada.  Elder Maxwell concluded that “the key to having a multi-generational church is to have LDS [temple] marriages at the beginning."  
     In a training session with other general authorities, Elder Maxwell stated this challenge for the Church and its members: “Raise up the foundations of many generations. We seek successive generations of grandparents, parents, and children who are ‘grounded, rooted, settled’, and sealed in the holy temple.”
   We loved Elder Maxwell’s statement and adapted it to be what we called our "Lewis Family Creed.”   We each carry the Creed on a small wallet sized card.  We have a banner with our Family Creed that we hang up between two trees at out annual family camp.  We have given all of our families a gift of a decorative wall plaque or framed wedding picture containing the Family Creed.  We repeat it from memory when we get together:
     “We seek successive generations of grandparents, parents, and children who are grounded in the Gospel of Jesus Christ and sealed in His Holy Temple.”
     In our weakness, we have tried to instill in our family this goal–
     “We seek successive generations of grandparents, parents, and children who are grounded in the Gospel of Jesus Christ and sealed in His Holy Temple.”
     I believe that the Lord needs multi-generational families of faith for His work to progress.  He needs for all of us to seek successive generations of grandparents, parents, and children who are grounded in the Gospel of Jesus Christ and sealed in His Holy Temple.  For the blessing and happiness of our descendants, I believe we all need to seek successive generations of grandparents, parents, and children who are grounded in the Gospel of Jesus Christ and sealed in His Holy Temple.
     The other item that I want to focus on becomes important for the reason that there are no perfect families.  Parents pass along their values, habits, and attitudes to their children.  These can be positive but also negative.  Sometimes bad choices are learned and repeated in later generations. Children raised in dysfunctional families often create their own dysfunctional families.  Toxic attitudes and practices tend to be passed from generation to generation.  We know from the study of alcoholism that there is an alcoholic personality, with particular susceptibility to this problem.  About 15% of persons who try alcohol become alcoholics.  Often these persons marry enablers, who help them hide their difficulties.  Children born to these couples often repeat their parents’ problems.  Likewise, victims of childhood sexual abuse often become themselves perpetrators as adults.  Adults with anger-management problems or who are physically abusive often have one or more parents who are unable to control their tempers.  On perhaps a lesser scale, we have a family connection, in which their ancestors joined the Church in Europe and made all sorts of sacrifices to gather with the saints in Utah, but in five generations since never sent out a missionary.  As to temple marriage in this same family, its seems that sometime in the lifespan of couples in this family, most managed to meet minimal requirements for a temple recommend and get sealed, then lapsed back into semi- or less-activity.
     Elder Hafen points out that each of us stands as a link in a great family chain, ancestors on one side and descendants on the other.  In this chain we naturally pass along to the next generation both the strengths and weaknesses of our childhood homes.
     However, in some families, persons come along who interrupt the transmission of toxic practices to the next generation.  They heal long-standing wounds that divide family members, or establish new patterns that are more functional, that help the next generation carry out their lives in a more productive and satisfying manner, perhaps more consistent with the purposes that God has for them.  This labor of upgrading and enhancing families was described beautifully by the prophet Isaiah:

"If thou draw out thy soul to the hungry and satisfy the afflicted soul, then shall thy light rise in obscurity... And the Lord shall... satisfy thy soul in drought, and... thou shall be like a watered garden, and like a spring of water, whose waters fail not.  And they that shall be of thee shall build the old waste places; thou shalt raise of the foundation of many generations and thou shalt be called, The repairer of the breach.  The restorer of paths to dwell in." (Isaiah 58:10-12)
 
     This kind of person in a family has been called a “transitional figure” or a “transformational figure. ” Another name might be a “family pioneer,” because they bring new and important positive Godly values to a family.  In a sense such a person becomes a Savior on Mt. Zion to future generations of family members.
     I feel greatly indebted to my own father who stopped what had been a pattern in prior generations of his family of child-discipline that included whippings with a belt.  It was replaced by verbal explanations of why particular behaviors was best and enough love to motivate me to want to do those things.
     My first wife JoAnn was a pioneer, the first child in several generations in a large Mormon family to graduate from college, to marry initially in the temple, and send children on missions.  She was a pioneer. 
     When Wendy joined our family, she has helped me pioneer new and important dimensions, her great love of the temple, her attention to personal relationships.  Early in the time of our marriage, she advised me, “Your daughters need you to tell them that you love them.”  I am grateful for this insight and feel that trying to become more expressive of feelings of love in our family has enriched our relationships.
     It would be wonderful if each one of us would see ourselves as family pioneers, transformational figures, repairers of the breach, restorers of paths to dwell in, in our families, to help future generations come closer to the ideal of multi-generational families of faith, to fully help the Church to achieve its purposes, and to make our great family love stories eternal in the heavens.
     In the name of Jesus Christ.  Amen.
(Robert Lewis Sacrament Meeting talk, Wolf Hollow 2nd ward, Dec 10, 2017)

Telephoto Views of Temples

 I have developed a fascination with temple pictures that utilize a telephoto lens or a long view at least, to show unique backgrounds for temples.  Here are some samples:

Cardston temple with Waterton Peaks in background

Draper temple with Mt. Timpanogas in back

Another Draper temple with Mt. Timpanogas in back

Another Draper temple shot with Timpanogas in back, from Oquirrh Mt temple grounds

Draper temple with Kennecott and Oquirrh Mts.  Where would the  Oquirrh Mt temple be located?

Logan temple

Manti temple

Mt Timpanogas temple with Santaquin/Loafer in back

Payson temple and Provo temple in distance

Jordan river with Oquirrh Mts in back

Kansas City in sunset

My pic--Oakland temple at night

Provo temple and Mt. Timpanogas.  There is a shaft of morning sunlight down Rock Canyon illuminating the temple

Rexburg temple with Tetons behind

St George temple

Twin Falls temple with Snake River gorge in foreground

A New Temple Passion

A shot I took of the Payson Temple

I want to describe some interesting, surprising, and unusual feelings I experienced after Wendy and I returned from our two weeks of visiting temples every day, while our Payson temple was closed for cleaning.  We did endowment sessions in 12 temples, including multiples in St.
George (4x) and Boise (2x).  We did initiatories in 2 temples, Manti and Brigham City, and sealings in 4 temples, Las Vegas, St. George, Manti, and Boise.  When we got home, surprisingly, I did not feel tired of these experiences.  The following Wednesday was our ward Relief Society’s monthly temple session which I usually attend if only one or two sisters are going.  On about Monday I recall remarking to Wendy that it seemed like it had been a long time since we had been in the temple and I was excited and anxious for Wednesday to come.  There seemed to be s sort of hold-over glow from the prior two weeks that made me have a strong desire to back in a temple again.

This was a new experience for me.  I have always had a positive attitude about temple attendance, but not the kind of passion and attraction I have been feeling since our temple trip, where the temple feels so much like home, that I am missing it if I am away from it for more than a day or so.