Men Must Become Perfect, Even As The Father Is Perfect

We should notice the important difference between the Nephi version and the Matthew version. To the Nephites he declared that they should be perfect even as I or your Father is perfect (see 3 Nephi 12:48). Although Jesus of Nazareth was the only sinless individual, when he delivered the Sermon on the Mount he had not yet been glorified and resurrected. For this reason, and for the sake of humility, he did not include himself as being perfect (see Matthew 5:48).

Whenever a discussion of perfection comes up, someone is always quick to point out that we cannot become perfect while in mortality. Yet, the Savior gives us a commandment that must somehow be fulfilled, for the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them (1 Nephi 3:7). Is perfection attainable in mortality? The answer is a qualified "yes."

James E. Talmage said, "Our Lord's admonition to men to become perfect, even as the Father is perfect (Matt. 5:48) cannot rationally be construed otherwise than as implying the possibility of such achievement. Plainly, however, man cannot become perfect in mortality in the sense in which God is perfect as a supremely glorified Being. It is possible, though, for man to be perfect in his sphere in a sense analogous to that in which superior intelligences are perfect in their several spheres; yet the relative perfection of the lower is infinitely inferior to that of the higher." (Jesus the Christ, p. 232)

A careful reading of the scriptures demonstrates that three individuals are referred to as "perfect": Seth (D&C 107:43), Noah (Genesis 6:9), and Job (Job 1:1). To be perfect in this scriptural sense means to be complete, finished, or fully developed. Seth, Noah, and Job (and probably scores of other prophets) had become perfect in the scriptural sense. They had learned to serve God with a perfect heart and with a willing mind (1 Chronicles 28:9). They had submitted their wills to the will of the Father. This was the quality the Savior wished for the Twelve, that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one (John 17:22-23).

Yet, all have sinned and come short of the glory of God (Romans 3:23). But in Christ the sinner is perfected, the debt is paid, and the dirty are made clean. This is why the Savior prayed that the Twelve would be made perfect in one. Through Christ, we attain "scriptural" perfection when our will is the same as the will of the Father. This can occur prior to the resurrection, for Joseph Smith spoke of certain angels who are the spirits of just men made perfect, they who are not resurrected, but inherit the same glory (D&C 129:3). Our goal is to strive to perfect ourselves, carefully aligning our thoughts and desires with God's, that we may be made perfect in Christ and inherit the same glory.

Although it is good to read the scriptures; it is very important to search and study them out. The footnote meaning to 'perfect' means: 'complete, finished, fully developed.'

Bruce R. McConkie made this statement:

"Finite perfection may be gained by the righteous saints in this life. It consists in living a godfearing life of devotion to the truth, of walking in complete submission to the will of the Lord, and of putting first in one's life the things of the kingdom of God. Infinite perfection is reserved for those who overcome all things and inherit the fullness of the Father in the mansions hereafter. It consists in gaining eternal life, the kind of life which God has in the highest heaven within the celestial world." (Mormon Doctrine, p. 567)

The Veils Being Dropped

The week leading up to April 3, 1836 had been the most dramatic week for divine manifestations, angelic ministrations, and spiritual gifts in the history of the young church. It’s fair to say that a spiritual outpouring of this magnitude has not occurred since, and such a melding of heaven and earth will not likely occur again until the prophesied gathering at Adam-ondi-Ahman.

Sunday March 27, 1836—the temple is dedicated and during an evening meeting a noise like the sound of rushing wind enters the temple, the Brethren prophesy and speak in tongues and angels fill the temple.

Tuesday March 29, 1836—the Prophet administers the ordinance of the washing of feet to the leading brethren.

Wednesday March 30, 1836—Again the brethren attend to the ordinance of washing the feet and the sacrament followed by another Pentecostal outpouring in which many prophecy, others speak in tongues, angels appear, and some of the brethren see the Savior.

Thursday March 31, 1836—A second Temple Dedication meeting is held for those who could not get in the preceding Sabbath. (See History of the Church, 2:410-432)

Sunday April 3, 1836—Joseph records he “attended meeting in the Lord’s House, and assisted the other Presidents of the Church in seating the congregation, and then became an attentive listener to the preaching from the stand. Thomas B. Marsh and David W. Patten spoke in the forenoon to an attentive audience of about one thousand persons. In the afternoon, I assisted the other Presidents in distributing the Lord’s Supper to the Church, receiving it from the Twelve, whose privilege it was to officiate at the sacred desk this day. After having performed this service to my brethren, I retired to the pulpit, the veils being dropped, and bowed myself, with Oliver Cowdery, in solemn and silent prayer. After rising from prayer, the following vision was opened to both of us…” (History of the Church, 2:434-435)

I retired to the pulpit, the veils being dropped

For those unfamiliar with the Kirtland Temple, perhaps it should be explained that the assembly hall on the main floor had a stand and pulpit on each end of the large room. On one end were places for the presidents of the Melchizedek Priesthood to sit. On the other end were places for the presidents of the Aaronic Priesthood to sit.

There were curtain partitions which could be dropped around a portion of the pulpit on the Melchizedek Priesthood end of the room. These veils would isolate the Prophet and Oliver from other brethren on the stand and from the congregation. It was while these curtains were dropped that Joseph and Oliver saw the vision. The rest of the congregation was kept from seeing the Lord only by the veil dropped behind the Prophet and Oliver as shown in the painting below. The Kirtland Temple did not have a veil like is common in modern temples because the endowment as performed today had not yet been revealed in its fullness.

We saw the Lord (D&C 110:2)

For Joseph Smith to see the resurrected Lord was not a new thing. However, in previous visions, the Prophet never really described what he saw because the Father and the Son were so glorious as to “defy all description” (JS-Hist. 1:17, see also D&C 76:20-24). We should be thankful that in this account, the Prophet describes the indescribable—penned with language as sublime as any prophet of any age.

Here was the Lord, risen, glorified, and exalted. He had gone to his Father. He had received a fulness. He revealed himself as he was in 1836…

There is no doubt that Joseph Smith knew, loved, and worshiped the Lord with all his heart. He knew by seeing and by hearing that God lives and that Jesus is the Christ. His mission was to bear that witness so that we all could understand the truth of it, and understanding, accept and learn to part the veil and come into the presence of the Lord. All of us may know the same truths, by reading, pondering, and asking for the same knowledge. Let us fully realize these potent words:

“Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am.” (D&C 93:1.)

Then, by doing as he says, we may find him and see him and know him as he is. (“What Joseph Smith Teaches Us of Christ,” Ensign, Dec. 1973, 44)

Having Sealed The Truth Of His Words By His Death

"Behold, even as ye have done unto me, so shall it come to pass that thy seed shall cause that many shall suffer the pains that I do suffer, even the pains of death by fire; and this because they believe in the salvation of the Lord their God.

"And it will come to pass that ye shall be afflicted with all manner of diseases because of your iniquities.

"Yea, and ye shall be smitten on every hand, and shall be driven and scattered to and fro, even as a wild flock is driven by wild and ferocious beasts.

"And in that day ye shall be hunted, and ye shall be taken by the hand of your enemies, and then ye shall suffer, as I suffer, the pains of death by fire.

"Thus God executeth vengeance upon those that destroy his people. O God, receive my soul.

And now, when Abinadi had said these words, he fell, having suffered death by fire; yea, having been put to death because he would not deny the commandments of God, having sealed the truth of his words by his death." (Mosiah 17:15-20)

There is no greater testimony than the giving of one's life for a cause. With the shedding of blood, the testimony is sealed. The martyr gives up all. There is no pretense, no last-minute recanting, no rationalization or apology. In the words of John Taylor, The testators are now dead, and their testament is in force (D&C 135:5). For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead (Hebrews 9:16-17). Robert J. Matthews has said:

"I can imagine them dancing and cavorting about Abinadi, and hear them shouting, exulting, and gloating over what they were doing.  And during it all, Abinadi was pronouncing prophecies of God's vengeance upon them- prophecies that were literally fulfilled.  The noise, the din, the stench would be awful!  Wickedness and righteousness, life and death, are real, and Abinadi's martyrdom really did happen.  It was necessary that it happen so the righteous might be justified and the wicked might be condemned.  Sadly, we read that 'Abinadi was [only] the first [among the Nephites] that suffered death by fire because of his belief in God' (Alma 25:11)." (Book of Mormon Symposium Series, edited by PR Cheesman, MS Nyman, and CD Tate, Jr., 1988, p. 103)

Stars Falling From Heaven

Joseph Smith Prediction of Stars Falling From Heaven

"On one occasion Joseph was preaching in Kirtland in the fall of the year 1833 [October 5]. Quite a number of persons were present who did not belong to the Church; and one man, more bitter and skeptical than the others, made note with pencil and paper of the prophecy uttered on that occasion, wherein Joseph said that 'Forty days shall not pass and the stars shall fall from heaven.'

"On the thirty-ninth day after the utterance of that prophecy a brother in the Church, Joseph Hancock and another man were out hunting game and got lost. They wandered about until night, when they found themselves at the home of this unbeliever, who exultingly produced this note of Joseph Smith's prophecy and asked Brother Hancock what he thought of his prophet now that thirty-nine days had passed an the prophecy was not fulfilled.

"Brother Hancock was unmoved and quietly remarked, 'There is one night left of the time and if Joseph said so, the stars will certainly fall tonight. This prophecy will all be fulfilled.'

"The matter weighed upon the mind of Brother Hancock, who watched that night and it proved to be the historical one known in the entire world as 'The Night of Falling Stars.'

"He stayed that night at the home of the skeptic unbeliever, as it was too far from home to return by night; and in the midst of the falling of the stars he went to the door of his house and called him out to witness what he thought impossible an the most improbably thing that could happen, especially as that was the last night in which Joseph Smith could be saved from the condemnation of a 'false prophet'.

"The whole heavens were lit up with the falling meteors an the countenance of the skeptic as he viewed the spectacle was plainly seen and closely watched by Brother Hancock, who said that he turned pale as death and spoke not a word.

"After that event the unbeliever sought the company of any Latter-day Saint. .... Not long afterwards, too, he sent for Joseph and Hyrum to come to his house, which they did."

This leonid meteor shower took place on November 13, 1833, and is still regarded as one of the most spectacular showers in recorded history.

Source:
Parry Edwin. "Philo Dibble Narrative." Stories about Joseph Smith. Salt Lake City, 1934

Faithfulness

"And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto them: Abraham, thou art one of them; thou wast chosen before thou was born.

"And there stood one among them that was like unto God, and he said unto those who were with him: We will go down, for there is space there, and will take of these materials, and we will make an earth whereon these may dwell;

"And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them" (Abraham 3:23-25).

One of the great truths of this account is the clear understanding we receive about who we were as pre-mortal spirit children of God. We were individual, separate persons, with agency, and names prior to our entry on earth. Yes, God knows us by name.

You and I were there and so were all the rest of the spirit children of God our Father who was designated for life upon this earth.

"And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them" (Abraham 3:25).

Of the three big questions, the first two are answered in this chapter:  Where did we come from? And why are we here? In answering the second question, we might quote many scriptures, but this one has to be near the top of the list.  God's intent is to prove us, to see if we will pass the test, to see if we will live by faith and still be obedient.

As Rex C. Reeve taught, "Yes, this life is a time of testing. It is not the reward time. That will come later. We are here being tested." [close quote](Ensign, Nov. 1982, 26)

Yet, it is not supposed to be a miserable experience.  Another of the seminal passages on the purpose of life reminds us that man is "that he might have joy" (2 Nephi 2:25).  The journey should be a joyful experience, but the journey is still a test, and not all will reach the destination.

While studying about “faithfulness” I was able to find a few scriptures that were pretty interesting. It seems to me that if we are faithful, we are given a special gift. Does anyone know what gift this is?

"And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end" (3 Nephi 27:19).

Notice that it says, “nothing entereth into his rest -- save it be those who have washed [their] garments in my blood.”

Hmmm, I began to wonder what does that really mean?

Bruce R. McConkie clarifies it for us. He said: “Stains of sin cannot be cleaned with water. The only solution capable of removing the stain of sin is blood - but not just any blood, it must be the blood spilt by the Only-Begotten.

Interestingly, it is us who must do the washing. We must be willing to remove our stained garments, soak them in Christ's blood, and then scrub out the stains, one by one. Christ can't do it for us. He has provided the amazing cleaning solution, but his sanctifying soap must be used in order for us to cleanse ourselves and enter into his rest. The scripture tells us that we use his soap when we exhibit faith, repentance, and faithfulness unto the end.” [close quote]

Those who desire to be baptized into the Church are required by the Lord to have a determination to serve him to the end. President Joseph Fielding Smith, at age 94, said, “I have sought all my days to magnify my calling in that priesthood and hope to endure to the end in this life and to enjoy the fellowship of the faithful saints in the life to come.” [close quote]

There’s the word ‘faithful’ again. He also said “in the life to come”. What did he mean by that? I guess we can go back to the original question I had. What is the special gift our Father in heaven will give us if we are faithful to the end?

"And if thou art faithful unto the end thou shalt have a crown of immortality, and eternal life in the mansions which I have prepared in the house of my Father" (D&C 81:6).

So there you have it. It’s Eternal Life.

So what are the things we can do to remain faithful?

President Monson pretty much sums it up by saying, and I quote: “To help guide us we have the words of God and of His Son found in our holy scriptures. We have the counsel and teachings of God’s prophets. Of paramount importance, we have been provided with a perfect example to follow—even the example of our Lord and Savior, Jesus Christ—and we have been instructed to follow that example. Said the Savior Himself: “Come, follow me.” “The works which ye have seen me do that shall ye also do.” He posed the question, “What manner of men ought ye to be?” And then He answered, “Verily I say unto you, even as I am.” “He marked the path and led the way.”

As we look to Jesus as our Exemplar and as we follow in His footsteps, we can return safely to our Heavenly Father to live with Him forever. Said the prophet Nephi, “Unless a man shall endure to the end, in following the example of the Son of the living God, he cannot be saved.” [close quote]

In the book of Mosiah, we are told, when we are in the service of our fellow beings we are only in the service of our God (see Mosiah 2:17).

When we think of service, we usually think of the acts of our hands. But the Lord looks to our hearts as well as our hands. He is concerned not only with our acts but also with our motives. The first great commandment is to love the Lord thy God with all thy heart, and with all thy soul. The second is to love thy neighbor as thyself.

Dallin H. Oaks once said: "In order to purify our service to God and to our fellowmen, it is therefore important to consider not only how we serve, but also why we serve.”

Brothers and Sisters, when we serve others we gain important blessings. Through service we increase our ability to love. We become less selfish. As we think of the problems of others, our own problems seem less serious. We must serve others to gain eternal life. God has said that those who live with Him must love and serve His children (see Matthew 25:34-40).

"And moreover, I would desire that ye should consider on the blessed and happy state of those that keep the commandments of God. For behold, they are blessed in all things, both temporal and spiritual; and if they hold out faithful to the end they are received into heaven, that thereby they may dwell with God in a state of never-ending happiness. O remember, remember that these things are true; for the Lord God hath spoken it" (Mosiah 2:41).

And this is my testimony, in the name of Jesus Christ, Amen.

Faith in Jesus Christ

Faith in Jesus Christ is the first principle of the gospel of Jesus Christ (A of F 4). One who has this faith believes him to be the living Son of God, trusts in his goodness and power, repents of one's sins, and follows his guidance. Faith in the Lord Jesus Christ is awakened as individuals hear his gospel (Romans 10:17). By faith they enter the gate of repentance and baptism, and receive the gift of the Holy Ghost, which leads to the way of life ordained by Christ (2 Nephi 31:9, 17-18). Those who respond are "alive in Christ because of [their] faith" (2 Nephi 25:25). Because God's way is the only way that leads to salvation, "it is impossible to please him" without faith (Hebrews 11:6). Faith must precede miracles, signs, gifts of the Spirit, and righteousness, for "if there be no faith…God can do no miracle" (Ether 12:12). The Book of Mormon prophet Moroni summarized these points:

The Lord God prepareth the way that the residue of men may have faith in Christ, that the Holy Ghost may have place in their hearts, according to the power thereof; and after this manner bringeth to pass the Father, the covenants which he hath made unto the children of men. And Christ hath said: If ye will have faith in me ye shall have power to do whatsoever thing is expedient in me. And he hath said: Repent all ye ends of the earth, and come unto me, and be baptized in my name, and have faith in me, that ye may be saved (Moroni 7:32-34).

Although in common speech people speak of having faith in people, principles, or things, faith in its eternal sense is faith in, and only in, Jesus Christ. It is not sufficient to have faith in just anything; it must be focused on "the only true God, and Jesus Christ" whom he has sent (John 17:3). Having faith means having complete confidence in Jesus Christ alone to save humankind from sin and the finality of death. By his grace "are ye saved through faith" (Ephesians 2:8). If "Christ be not risen," then "your faith is also vain" and "ye are yet in your sins" (1 Corinthians 15:14, 17). To trust in the powers of this world is to "trust in the arm of flesh" and, in effect, to reject Christ and his gospel (2 Nephi 4:34).

Paul explained, "Now faith is the substance [or assurance] of things hoped for, the evidence [the demonstration or proof] of things not seen" (Hebrews 11:1). Mortals must live by faith, since divine realities are veiled from their physical senses. The invisible truths of the gospel are made manifest by the Holy Spirit and are seen in the lives of people who live by faith, following the daily directions of that Spirit. Though most mortals have not seen the spiritual realities beyond this physical world, they can accept such premises in faith, based on personal spiritual witness(es) and the scriptural record of former and latter-day special witnesses whom God has called and who have experienced these realities firsthand.

True faith is belief plus action. Faith implies not only the mental assent or cognition of belief but also its implementation. Beliefs in things both spiritual and secular impel people to act. Failure to act on the teachings and commandments of Christ implies absence of faith in him. Faith in Jesus Christ impels people to act in behalf of Christ, to follow his example, to do his works. Jesus said, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven" (Matthew 7:21). James further emphasized that "faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works" (James 2:17-18).

Righteousness leads to greater faith, while sin and wickedness diminish faith. "The just [man] shall live by his faith" (Habakkuk 2:4). Violating the commandments of God brings a loss of the Spirit of the Lord and a loss of faith, for faith in Jesus Christ is incompatible with disobedience. The Book of Mormon prophet Alma characterized the words of Christ as a seed that is tested as people plant it in their hearts and nourish it. If they desire to see the seed grow, they must give it room and nourish it with their faith. If it is a good seed, it will swell and grow, and they will know that it is good. However, if they neglect the seed, it will wither away. But if they will "nourish the word…by [their] faith with great diligence," it will grow into a tree of life, and they will taste its fruit, which is eternal life (Alma 32:26-43).

Faith may be nurtured and renewed through scripture study, prayer, and works consistent with the commandments of the gospel. Because those who act on faith, repent, and are baptized receive a remission of sins, they have reason to hope for eternal life (Moroni 7:41). With this hope, their faith in Jesus Christ further inspires individuals to minister to each other in charity, even as Christ would have done (Moroni 7:44), for the "end of the commandment is charity out of…faith unfeigned" (1 Timothy 1:5). "Charity is the pure love of Christ, and it endureth forever" (Moroni 7:47). Thus, faith, or "steadfastness in Christ," enables people to endure to the end, continuing in faith and charity (2 Nephi 31:20; 1 Timothy 2:15; D&C 20:29). True faith is enduring and leads to an assurance that one's efforts have not gone unnoticed and that God is pleased with one's attitude and effort to implement the principles of the gospel of Jesus Christ in one's personal life.

While Alma explained how faith leads to knowledge, modern LDS commentary also points out how certain kinds of knowledge strengthen faith (MD, pp. 261-67). The knowledge that God exists, a correct understanding of his character, and a reassurance that he approves of one's conduct can help one's faith "become perfect and fruitful, abounding in righteousness" ("Lectures on Faith," pp. 65-66; see Lectures on Faith).

The restoration of the gospel in modern times was initiated by an act of faith by the youthful Joseph Smith. Reading the Bible, he was struck by the encouragement of James to all who lack wisdom that they should "ask in faith, nothing wavering" (James 1:6). The visions that came to Joseph Smith in answer to his prayers are evidence that prayers are "answered according to [one's] faith" (Mosiah 27:14). Though God delights to bless his children, he "first, [tries] their faith,…then shall the greater things be made manifest" (3 Nephi 26:9). But there will be "no witness until after the trial of your faith" (Ether 12:6), and "without faith you can do nothing" (D&C 8:10). "Signs come by faith, not by the will of men" (D&C 63:10).

Because faith involves the guidance of the Holy Ghost to individuals, it leads them by an invisible hand to "the unity of the faith" (Ephesians 4:13). Through the strength of others and increased confidence in the Lord's way, faith provides a shield against the adversary (Ephesians 6:16). Similarly, faith has been described as part of one's armor, serving as a "breastplate of faith and love" (1 Thessalonians 5:8) in protecting the faithful from evil.

by Douglas E. Brinley

Was the Book of Abraham Disproved?

Question: "Didn't a member of your church and a professor of Egyptology, Dr. Dee Jay Nelson, prove the Pearl of Great Price is a fraud? Why do you still consider it scripture?"

The story of Dee Jay Nelson is a study in blatant fraud. Mr. Nelson made several exaggerated claims about his expertise in Egyptian. Unfortunately for him, most of his public claims themselves have been proven fraudulent. Robert and Rosemary Brown, two LDS members from Arizona, recorded several of Mr. Nelson's lectures and radio interviews. In the first volume of a three-volume work entitled They Lie in Wait to Deceive, the Browns presented the following facts about this man's "expertise":

1. He did not have a doctorate in Anthropology, as claimed. He dropped out of high school as a sophomore.
2. He was not a professor of Egyptology as claimed, but a volunteer teacher at Rocky Mountain College, where he taught a non-credit course in continuing education curriculum.
3. Mr. Nelson did not receive a Ph.D. from the Oriental Institute at the University of Chicago, but did receive a Ph.D. degree for about $195 from a now defunct "diploma mill" which was ordered closed by the attorney general of the state of Washington.
4. He did not receive an M.S. in Egyptology from the University of California, Berkeley. The director of this program could find no record of a Dee Jay Nelson ever having been enrolled, much less having been a graduate of that institution.
5. Finally, he was not commissioned by N. Eldon Tanner of the First Presidency to translate anything.

What Mr. Nelson did do, according to the Browns, is make ninety-five claims about his professional and academic achievements that could not be authenticated. He was a charlatan who was at best an amateur on Egyptology while attempting to be a professional in anti-Mormonism.

Before accepting the conclusions of anti-Mormons, it is wise for Latter-day Saint to first check the credentials and personal claims made by such antagonists. It is unfortunate that some anti-Mormons claim false credentials, so it is only fair that their claims be examined and, if appropriate, be exposed. In the case of claims made by Mr. Nelson and others, Robert and Rosemary Brown have done a valuable service in researching the credentials of such an individual.

Now to address the question of the veracity of the Book of Abraham. On November 27, 1967, the New York Metropolitan Museum of Art presented to the Church eleven recently rediscovered fragments of papyri originally purchased by the Saints of Kirtland in July, 1835 (History of the Church, 2:235-36). A twelfth fragment had been in the Church's possession for many years, but the reappearance of those eleven additional papyrus fragments has sparked a controversy which may linger for years to come. The controversy centers around the authenticity of the Book of Abraham and Joseph Smith ability to translate Egyptian hieroglyphics.

Scholars who examined the eleven rediscovered fragments recognized that they did not correspond to the Book of Abraham, but that they were funerary texts from the Egyptian Book of the Dead. Anti-Mormon detractors immediately asserted that the difference was proof that the Book of Abraham was a fraudulent work and that Joseph Smith did not, and could not, translate ancient Egyptian hieroglyphics.

Michael J. Hickenbotham, in his book Answering Challenging Mormon Questions, gives a convincing rebuttal to the critics' assertions, as follows:

Soon after the purchase of the original papyri, Joseph Smith stated that he "commenced the translation of some of the characters or hieroglyphics, and . . . found that one of the rolls contained the writings of Abraham, another the writings of Joseph of Egypt" (History of the Church, 2:236). In December of that year, he said that "The Record of Abraham and Joseph, found with the mummies, is beautifully written on papyrus, with black, and a small part red, ink or paint, in perfect preservation" (History of the Church, 2:348). Hugh Nibley points out that the Book of Breathing text is "entirely different" from the record of Abraham described by Joseph Smith. The Book of Breathing papyri were neither beautifully written nor well preserved and were devoid of rubrics (passages in red). Thus, on each of these three points, the Book of Breathing manuscript conspicuously fails to qualify as the manuscript Joseph described (Nibley, Judging and Prejudging the Book of Abraham, p. 6 and The Message of the Joseph Smith Papyri, pp. 2-3).

Hugh Nibley further observed that one of the three or more original scrolls was described as long enough that when "unrolled on the floor, [it] extended through two rooms of the Mansion House" (Dialogue, vol. 3, no. 2, 1968, p. 101). He also noted that in 1906, Joseph F. Smith remembered 'Uncle Joseph' down on his knees on the floor with Egyptian manuscripts spread out all around him .... When one considers that the eleven fragments now in our possession can easily be spread out on the top of a small desk ... it would seem that what is missing is much more than what we have (Judging and Prejudging the Book of Abraham, as reprinted in They Lie in Wait to Deceive, p. 243). We should also add that only one of the three Abraham facsimiles were among the rediscovered fragments. This fact alone demonstrates that significant portions of the original scrolls are still lost. The traditional opinion held by LDS scholars has been that the Book of Abraham papyri are among those fragments which are still lost.

An alternate view, which is either expressly stated or hinted at by several LDS writers, is that the text of the Book of Abraham was not actually contained in the papyri purchased by the Saints. This opinion revolves around the meaning of the word "translation" as it was used by Joseph Smith. Kirk Vestal, Arthur Wallace, Eugene Seaich, and James Harris speculate that Joseph did not actually "translate" as we define the term today, but instead produced the text through divine inspiration (History of The Church, 4:136-137). The Joseph Smith Translation of the Bible (D&C 76:15; 93:53; 94:10; 124:89; History of the Church, 1:211, 215, 219, etc.) illustrates this broader usage of the term translate. Joseph restored over 120 verses concerning Enoch to Genesis chapter 5 where only 5 verses exist in our modem Bibles (compare Moses chapter 6). He did not claim to translate this missing text from other ancient sources, but re-stored it by revelation.

These scholars believe that the Egyptian papyri purchased by the Church did not actually contain the text restored by Joseph Smith, but instead contained symbolic references to a more ancient primary document dating from 2500 BC (Vestal and Wallace, The Finn Foundation of Mormonism, pp. 183-86). Because the three Book of Abraham facsimiles also contained many ancient symbols and allusions to this primary document, Joseph Smith used them to illustrate his Abraham text. All of the authors cited above seem to agree that the facsimiles were not part of the original Abraham text but were more likely included because of the deeper symbolism they contained (Seaich, Ancient Texts and Mormonism, p. 106; Nibley, Judging and Prejudging the Book of Abraham, p. 7; Vestal and Wallace, The Firm Foundation of Mormonism, pp. 183-86).

What is important is not that the facsimiles and text are only remotely related (because this is apparent from the Book of Abraham text) but that Joseph Smith explanations attached to the facsimiles are accurate. Vestal and Wallace note that 25 of Joseph Smith 30 facsimile explanations corresponded closely to the interpretation of Egyptologists, while the remaining 5 did not conflict (Ibid., p. 188; see also p. 234 of this text).

That Joseph translation is so similar to those of Egyptologists is even more remarkable when one considers that neither Joseph Smith nor his associates had any prior knowledge of either Egyptology or Egyptian hieroglyphics.

It appears that after the Book of Abraham was completed, Joseph Smith, W. W. Phelps, and others tried to work out an Egyptian grammar and alphabet. In so doing, they attempted to match up the translated text of the Book of Abraham with the Egyptian characters on the papyri. The idea was apparently to use the Book of Abraham as a type of Rosetta Stone or sure translation (Nibley, Judging and Prejudging the Book of Abraham, p. 6; The Meaning of the Kirtland Egyptian Papers). The experiment was doomed to failure, but it nonetheless indicated that: (1) they had very little knowledge of ancient Egyptian hieroglyphics, (2) they believed the text to be a true translation of papyri scrolls in their possession, and (3) there was no attempt to deceive others by claiming a knowledge of Egyptian hieroglyphics (see Hugh Nibley, Judging and Prejudging the Book of Abraham, p. 5 or Robert and Rose Mary Brown, They Lie in Wait to Deceive, pp. 238-40).

Though the above has been used in an attempt to discredit Joseph Smith and the Church, it is clear to those that read the Book of Abraham and study Joseph Smiths explanation of the three facsimiles that this work was inspired. (Answering Challenging Mormon Questions, pp. 212-14.)

By Stephen R. Gibson