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Difference between revisions of "Understanding revelation"
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Furthermore, revelation is not always an instantaneous event—it may often be a process of studying a matter out, and applying reason and effort to achieve greater clarity and understanding. <ref>See {{s||DC|8|1-3}} and {{s||DC|9|7-10}}.</ref> | Furthermore, revelation is not always an instantaneous event—it may often be a process of studying a matter out, and applying reason and effort to achieve greater clarity and understanding. <ref>See {{s||DC|8|1-3}} and {{s||DC|9|7-10}}.</ref> | ||
| − | ===Revelation is | + | ==Question: How do Mormons understand prophetic revelation?== |
| + | ===First, who is God?=== | ||
| + | Mormons understand God to be perfect, all-knowing, and omnipresent. Revelation is the tool that he has given us to describe him best, his nature, and his law, even though at times his purposes and ways of working with his children can be inscrutable. To Mormons, he is also literally our Father in Heaven. We understand him to work with us like a father. This understanding frames the way we understand all revelation. | ||
| + | |||
| + | ===Revelation is given in a particular historical context=== | ||
| + | No revelation occurs in a vacuum. That is, no revelation is given to a prophet without a historical context, and by the same token a particular set of needs, concerns, and pressing events on the prophet leading his people at any given time. This context is either described by the text (as with the Bible, Book of Mormon, and Pearl of Great Price) or by historical research (as it is generally in the Doctrine and Covenants). Every revelation is couched within the language of the agent receiving it which is why we have Hebrew influence in the Old Testament, Hebrew and Egyptian influence in the Book of Mormon, and Jacobean 19th century English in the Doctrine and Covenants. | ||
| + | |||
| + | ===Revelation is wisdom that is ''largely'' independent of the agent receiving it=== | ||
| + | Were it not so, nothing would be "revealed" in any traditional sense and rather concocted to fit the personal agenda of the prophet. This doesn't mean that revelation is "perfect". Only that God is the one choosing the symbols that revelation attaches itself to and not the prophet. | ||
| + | |||
| + | |||
| + | ===Revelation is accommodated to the needs of the people living in that cultural circumstance=== | ||
| + | Revelation, as stated before, must be couched within the language of the people. Expression is another issue. For instance, we learn that God is a jealous God (Ex 20:5), yet how can he be jealous and perfect? The Doctrine and Covenants tells us to strip ourselves from jealousies (D&C 67:10). This is part of how God accommodates revelation to the needs of a people living in a particular circumstance. Prophets speak "after the manner of their language." | ||
The Doctrine and Covenants itself announces that: | The Doctrine and Covenants itself announces that: | ||
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</blockquote> | </blockquote> | ||
| − | Thus, the Doctrine and Covenants acknowledges the weakness of the prophets through which they came, and insists that the wording is in the manner of ''their'' language, not | + | Thus, the Doctrine and Covenants acknowledges the weakness of the prophets through which they came, and insists that the wording is in the manner of ''their'' language, not sound bites from the downloadable encyclopedia of divine facts. |
| − | Brigham Young (who authored one of the revelations in the Doctrine and Covenants—{{s||DC|136||}} described the process in similar terms: | + | Brigham Young (who authored one of the revelations in the Doctrine and Covenants—{{s||DC|136||}}) described the process in similar terms: |
<blockquote> | <blockquote> | ||
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And, there were even times when others besides Joseph were assigned to collaborate in writing the revelations—clear evidence that there was not "only one true" version of the revelation. (See {{s||DC|124|12-16}}.) | And, there were even times when others besides Joseph were assigned to collaborate in writing the revelations—clear evidence that there was not "only one true" version of the revelation. (See {{s||DC|124|12-16}}.) | ||
| + | |||
| + | Revelation is also accommodated to particular needs and immediate concerns. As the Lord states in Doctrine and Covenants 56:4 | ||
| + | "Wherefore I, the Lord, command and revoke, as it seemeth me good..." | ||
| + | |||
| + | ===Revelation is given to prophets "line upon line; precept upon precept"=== | ||
| + | Line upon line has two features: | ||
| + | # It reveals core truths over time directly to the prophet. | ||
| + | # It makes small corrective measures to a few previous revelations without threatening the core integrity of the first revelation. The original revelation being an accommodation to the first people receiving it. An example of this is found in Doctrine and Covenants 19. It states: | ||
| + | "6 Nevertheless, it is not written that there shall be no end to this torment, but it is written endless torment. | ||
| + | 7 Again, it is written eternal damnation; wherefore it is more express than other scriptures, that it might work upon the hearts of the children of men, altogether for my glory. | ||
| + | [. . .] | ||
| + | 10 For, behold, the mystery of godliness, how great is it! For, behold, I am endless, and the punishment which is given from my hand is endless punishment, for Endless is my name. Wherefore | ||
| + | 11 Eternal punishment is God's punishment. | ||
| + | 12 Endless punishment is God's punishment. | ||
| + | |||
| + | Another example may be the absence of the three degrees of glory in the Book of Mormon (instead a much more heaven/hell binary) and its later revealing in the Doctrine and Covenants. | ||
| + | |||
| + | ===Some things weren't meant to be made known in this life=== | ||
| + | States the Apostle Paul: | ||
| + | "For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known." (1 Cor 13:12). | ||
| + | |||
| + | Elder David A. Bednar [https://www.youtube.com/watch?v=slTa15a3mp0&t=77s/ compares] this pattern of light to walking through fog on a sunny day (and also reveals other patterns of light), where we have just enough light to press into the darkness but not so much as to know ''exactly'' where we are going. Eventually, as the Doctrine of Covenants teaches, all will be revealed--the light will grow brighter and brighter until the perfect day. | ||
| + | |||
| + | ===We accept the light we have received and worship according to it=== | ||
| + | We act in doctrine (D&C 101:78). We accept the light we have received now and receive whatever additional future light with gladness. If one does not act in accordance to the commandments of God, such is sin. | ||
</onlyinclude> | </onlyinclude> | ||
{{endnotes sources}} | {{endnotes sources}} | ||
Revision as of 00:50, 19 July 2018
FAIR Answers—back to home page
Question: How do Mormons understand prophetic revelation?
Mormons do not believe in a doctrine of prophetic infallibility
It is important to realize that the LDS Church does not believe in a doctrine of prophetic inerrancy. Prophets are not fax machines; they do not simply "download" messages from God. Rather, God inspires prophets through a variety of means: the prophet may be given precise words to speak or simply receive information which he is to communicate in any way which suits his listeners. Many critics come from conservative Protestant backgrounds and religious traditions which endorse doctrines of Biblical inerrancy. (Some members of the Church may also have absorbed some 'fundamentalist' ideas about scripture and prophets.) Both groups of people will be troubled by this doctrine because it does not match their preconceptions, but Joseph Smith cannot be faulted for not following a prophetic model which he never endorsed and which the Church does not teach.
Furthermore, revelation is not always an instantaneous event—it may often be a process of studying a matter out, and applying reason and effort to achieve greater clarity and understanding. [1]
Question: How do Mormons understand prophetic revelation?
First, who is God?
Mormons understand God to be perfect, all-knowing, and omnipresent. Revelation is the tool that he has given us to describe him best, his nature, and his law, even though at times his purposes and ways of working with his children can be inscrutable. To Mormons, he is also literally our Father in Heaven. We understand him to work with us like a father. This understanding frames the way we understand all revelation.
Revelation is given in a particular historical context
No revelation occurs in a vacuum. That is, no revelation is given to a prophet without a historical context, and by the same token a particular set of needs, concerns, and pressing events on the prophet leading his people at any given time. This context is either described by the text (as with the Bible, Book of Mormon, and Pearl of Great Price) or by historical research (as it is generally in the Doctrine and Covenants). Every revelation is couched within the language of the agent receiving it which is why we have Hebrew influence in the Old Testament, Hebrew and Egyptian influence in the Book of Mormon, and Jacobean 19th century English in the Doctrine and Covenants.
Revelation is wisdom that is largely independent of the agent receiving it
Were it not so, nothing would be "revealed" in any traditional sense and rather concocted to fit the personal agenda of the prophet. This doesn't mean that revelation is "perfect". Only that God is the one choosing the symbols that revelation attaches itself to and not the prophet.
Revelation is accommodated to the needs of the people living in that cultural circumstance
Revelation, as stated before, must be couched within the language of the people. Expression is another issue. For instance, we learn that God is a jealous God (Ex 20:5), yet how can he be jealous and perfect? The Doctrine and Covenants tells us to strip ourselves from jealousies (D&C 67:10). This is part of how God accommodates revelation to the needs of a people living in a particular circumstance. Prophets speak "after the manner of their language."
The Doctrine and Covenants itself announces that:
Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding.DC 1꞉24
Thus, the Doctrine and Covenants acknowledges the weakness of the prophets through which they came, and insists that the wording is in the manner of their language, not sound bites from the downloadable encyclopedia of divine facts.
Brigham Young (who authored one of the revelations in the Doctrine and Covenants—DC 136) described the process in similar terms:
I do not even believe that there is a single revelation, among the many God has given to the Church, that is perfect in its fulness. The revelations of God contain correct doctrine and principle, so far as they go; but it is impossible for the poor, weak, low, grovelling, sinful inhabitants of the earth to receive a revelation from the Almighty in all its perfections. He has to speak to us in a manner to meet the extent of our capacities...
The laws that the Lord has given are not fully perfect, because the people could not receive them in their perfect fulness; but they can receive a little here and a little there, a little today and a little to-morrow, a little more next week, and a little more in advance of that next year, if they make a wise improvement upon every little they receive... [2]
And, there were even times when others besides Joseph were assigned to collaborate in writing the revelations—clear evidence that there was not "only one true" version of the revelation. (See DC 124꞉12-16.)
Revelation is also accommodated to particular needs and immediate concerns. As the Lord states in Doctrine and Covenants 56:4 "Wherefore I, the Lord, command and revoke, as it seemeth me good..."
Revelation is given to prophets "line upon line; precept upon precept"
Line upon line has two features:
- It reveals core truths over time directly to the prophet.
- It makes small corrective measures to a few previous revelations without threatening the core integrity of the first revelation. The original revelation being an accommodation to the first people receiving it. An example of this is found in Doctrine and Covenants 19. It states:
"6 Nevertheless, it is not written that there shall be no end to this torment, but it is written endless torment. 7 Again, it is written eternal damnation; wherefore it is more express than other scriptures, that it might work upon the hearts of the children of men, altogether for my glory. [. . .] 10 For, behold, the mystery of godliness, how great is it! For, behold, I am endless, and the punishment which is given from my hand is endless punishment, for Endless is my name. Wherefore 11 Eternal punishment is God's punishment. 12 Endless punishment is God's punishment.
Another example may be the absence of the three degrees of glory in the Book of Mormon (instead a much more heaven/hell binary) and its later revealing in the Doctrine and Covenants.
Some things weren't meant to be made known in this life
States the Apostle Paul: "For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known." (1 Cor 13:12).
Elder David A. Bednar compares this pattern of light to walking through fog on a sunny day (and also reveals other patterns of light), where we have just enough light to press into the darkness but not so much as to know exactly where we are going. Eventually, as the Doctrine of Covenants teaches, all will be revealed--the light will grow brighter and brighter until the perfect day.
We accept the light we have received and worship according to it
We act in doctrine (D&C 101:78). We accept the light we have received now and receive whatever additional future light with gladness. If one does not act in accordance to the commandments of God, such is sin.
Notes
- ↑ See DC 8꞉1-3 and DC 9꞉7-10.
- ↑ Brigham Young, "The Kingdom Of God," (8 July 1855) Journal of Discourses 2:314.