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Association of Mormon Letters
Friday, September 13, 2013
Review
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Title: Passing the Heavenly Gift
Author: Denver C. Snuffer Jr.
Publisher: Mill Creek Press
Genre: Religious Reference
Year Published: 2011
Number of Pages: 528
Binding: Paperback
ISBN10: 0615528961
ISBN13: 978-0615528960
Price: $28.85
Reviewed by Russell Y Anderson for the Association for Mormon
Letters
(Editor's note: Our good reviewer Russell Anderson has submitted
this review, which will be in addition to a forthcoming review by
another reviewer. When books are this much talked about, two or
more reviews are so very welcome. Thanks, Russell. JN)
“The Lord does still personally appear to mankind. I am a witness
to that fact. He first appeared to me February 13, 2003. I have
written a book about the topic titled as The 'Second Comforter:
Conversing With the Lord Through the Veil.' That book does not
contain any details about the Lord's ministry to me, but affirms
it took place. For anyone who reads this book I soberly declare: I
know He lives. I have seen and spoken with Him.” – "Passing the
Heavenly Gift," pages 452-3
In Denver Snuffer's first book on the Second Comforter he tells us
that he was told to write it. However, for "Passing the Heaving
Gift" he says: "I have been waiting for someone to write this
book. It needs to be written. No one has stepped forward to do so.
Therefore, I have decided I am to write it. It explains why I
remain a loyal member, despite the rough stuff from which the
modern church arises."
The information in this book was probably the major factor that
led to him being excommunicated on Sunday, September 8, 2013.
There is no index, but I created a list of over 50 topics that I
found particularly interesting. I will discuss a few of those
topics here. Let me say that this book opened up many areas for
investigation and suggested an interpretation of events and
actions that I had not considered. Starting with this book, I have
had many other fruitful discoveries.
Before this book was published he made some comments about the
book on his blog (denversnuffer.blogspot.com).
"I will have a new book out soon and want to clarify a few things
in advance of its release.
"First, this is not a book for everyone. Some people have become
aware of problems in church history. They have struggled with what
they've learned. As a result there have been crises of faith among
some of the brightest and most inquisitive among us. This is a
tragic loss. The new book is written to help those who are already
aware of problems to come to grips with the issues and see how it
all still makes sense. There are those who are perfectly content
with the oftentimes fanciful accounts of our history which gloss
over problems and ignore contradictions. For such people reading
the new book will be startling and perhaps a faith challenging
experience. The book will perhaps upset them more than reassure
them. I do not want to do that for any Latter-day Saint. I would
hope they would decide to pass on reading the book and continue to
be content with whatever assumptions please them about our past.
"Second, I am very concerned that many of the most important
points of the book will be taken completely out of context and
shared by overeager readers who want to show off their new
understanding. That can be destructive. The book is prepared
carefully, with precepts constructed, historic proof gathered,
explanations crafted with care and an overall harmony between
parts. Taking some of the information out of context and blurting
it out as an isolated event, quote or idea will not help anyone.
The unkind person doing so may get to show off, but they tear down
rather than build up. None but fools will trifle with the souls of
men. (TPJS p. 137.)
"The book will not read like the traditional accounts of what has
happened. The point of departure for the book is the scriptures.
No historian's theme is used to substitute a retelling of events.
Instead the book relies on the scriptures, primarily the Book of
Mormon, as the basis from which to construct the events of our
dispensation. So far as I know, this is the only time our history
has been told with an eye on what the scriptures say about us
instead of our own vanity and pride. Therefore, it is quite
different than what you've been reading about us in other
accounts."
I hope that my quotes below don't violate the principles that he
outlines above and provide sufficient context. I agree that the
book can be a "faith challenging experience," but it can also
provide a more complete understanding of the Book of Mormon and
the gospel of Jesus Christ.
* Apostolic witness:
"The connection between heaven and priesthood is set out in
D&C 121. The matter becomes even more clear from instructions
given to the first Quorum of Twelve at the time they were ordained
Apostles for the church. There are two different kinds of
Apostles. One is an administrative office in the church. The other
is a witness of the resurrection, who has met with Christ. The
first group of Twelve Apostles were immediately made
administrative Apostles in the church, but were told they needed
to go on to become Apostolic witnesses of the resurrection by
having Christ lay hands on them. Such an Apostolic witness
requires heavenly power. To clarify the matter to those in the
first quorum, they were instructed as follows:
[skipped two paragraphs]
"Never cease striving until you have seen God face to face.
Strengthen your faith; cast off your doubts, your sins, and all
your unbelief; and nothing can prevent you from coming to God.
Your ordination is not full and complete till God has laid His
hand upon you. We require as much to qualify us as did those who
have gone before us; God is the same. If the Savior in former days
laid His hands upon His disciples, why not in the latter days?
(DHC 2:195-196)
"The same admonition was repeated to every new church Apostle
until the early 1900's. Because so few had the heavens open to
them so as to become Apostolic witnesses ordained by Christ, the
instruction was abandoned. Church Apostles now testify oftentimes
to "the name of Jesus Christ" with seldom any mention of having
seen His presence." (p. 34-36)
"[May 30, 1890; in apostles meeting] . . . Heber J. Grant. Stated
that he had never had an inspired dream in his life and that
although he had always desired to see his father in dream or
vision that he had never been allowed to enjoy this great
privilege. He had at all times been afraid to ask for any great
spiritual manifestation as he would then be under greater
obligation." (p. 246-47)
"Near the end of his life, after twenty four years as church
president, he again revisited the topic of spiritual
manifestations. One again he expressed his distrust of any such
things:
"[October 4, 1942] I have never prayed to see the Savior, I know
of men--Apostles--who have seen the Savior more than once." (p.
256)
* Succession:
"Today The Church of Jesus Christ of Latter-day Saints views
Brigham Young as Joseph's legal successor. This is a revision of
history. At the time even Brigham Young did not consider himself
the legal successor. Instead, he believed the right belonged to
one of Joseph's sons, either Joseph Smith III or David Smith.
"'[H]e had never considered himself as Joseph Smith's sole
successor, and second, he had long hoped for the Spirit of God to
move either Joseph or David to fill the station Brigham believed
their father had appointed to them.'(Ehat, Andrew Master's Thesis
BYU, 1981, p. 242) Thirteen years after being voted into the
presidency, President Young made the following comment in a sermon
at the Salt Lake Tabernacle:
"''What of Joseph Smith's family? What of his boys? I have prayed
from the beginning for Sister Emma and for the whole family. There
is not a man in this Church that has entertained better feelings
towards them. Joseph said to me, "God will take care of my
children when I am taken." They are in the hands of God, and then
they make their appearance before this people, full of his power,
there are none but what will say, "Amen! we are ready to receive
you"
"'The brethren testify that brother Brigham is brother Joseph's
legal successor. You never heard me say so. I say that I am a good
hand to keep the dogs and wolves out of the flock. I do not care a
groat who rises up. I do not think anything about being Joseph's
successor. That is nothing that concerns me.' (The Complete
Discourses of Brigham Young, Vol. 3, p. 158)"
(p. 72-73)
"As we saw earlier, Brigham Young initially based his claim to
have all the keys upon his ordination to the Apostleship. That
ordination did not involve the ceremonies in the red brick store.
It happened in Kirtland in February, 1835 rather than in Nauvoo
and did not involve Joseph in that ordination." (p. 26)
"None of those who have held the office have ever directly claimed
to be a prophet. Rather, others testify they are prophets, and
they remain silent on the point. In contrast Joseph directly
claimed to be a prophet." (p. 358-359)
* Plural Marriage
Talking about section 132: "The revelation explains that when a
woman is given to a man under the authorized priesthood authority,
then the man 'cannot commit adultery' because the woman is given
to him. (v. 62) The man is "justified" in having the wives. These
words of the revelation fall short of an outright endorsement for
taking multiple wives. The language only permits it in two narrow
circumstances: when the Lord commands, or when someone asks who
has the right to ask--but not until after the Lord first approves
the request. In contrast, the law which must be obeyed, the law
'no one can reject... and be permitted to enter into [God's]
glory' (v. 4) is the everlasting marriage between a man and one
woman. (v. 13-20) In all the relevant verses it involves marriage
between a man and 'a wife'(v. 13-20)" (p. 149-150)
"Joseph Smith began to teach this principle to a limited number of
close associates. Just as it had been a terrible trial to him, he
used the doctrine to test others. He asked men to give their wives
to him. If, after a soul searching struggle they agreed, Joseph
would inform them they passed the test, and seal the man, and his
wife to one another in marriage. It was a brutal test, but one
that allowed Joseph to weigh the man's heart in the same fashion
the Lord had weighted his. By asking a man to give his wife to
Joseph, Joseph was able to accomplish several things in one
terrible test: First, it demonstrated if the person was willing to
accept the doctrine of plural wives. Second, it proved if the man
accepted Joseph's role as the Lord's spokesman. Third, it tore at
the heart of the man by asking for his wife; a test akin to the
one visited upon Abraham when the Lord proved his heart.
Interestingly, the testing did not ask for anyone else to live
plural marriage. . . . In this manner he introduced the concepts
of eternal marriage and the idea of plural wives in one, single
ordeal. Brigham Young would later conflate the two, making plural
marriage a required part of eternal marriage itself." (p. 158-160)
* Calling and Election:
"Our covenants are meaningless unless they are ratified by heaven.
All our oaths, covenants, even our expectations for the next life,
must be sealed by the Holy Spirit of Promise, or the voice of God,
or we have nothing. (D&C 132:7) As Joseph put it:
"'We have no claim in our eternal compact, in relation to eternal
things, unless our actions and contacts and all things tend to
this. But after all this, you have got to make your calling and
election sure. If this injunction would lie largely on those to
whom it was spoken, how much more those of the present
generation!'"(TPJS, p. 306)
"He elaborated:
"'1st key: Knowledge is the power of salvation. 2nd key: Make your
calling and election sure. 3rd key: It is one thing to be on the
mount and hear the excellent voice, etc., and another to hear the
voice declare to you, You have a part and lot in that kingdom.'"
(May 21, 1843) (TPJS, p. 306)
"To Joseph, this was the gospel. He warned that when men attempt
to teach otherwise they should be cursed, no followed:
"'Oh! I beseech you to go forward, go forward and make your
calling and your election sure; and if any man preach any other
Gospel than that which I have preached, he shall be cursed; and
some of you who now hear me shall see it, and know that I testify
the truth concerning them. (TPJS, p. 366)'"
(p. 279-180)
"Correlation has eliminated the topic of 'calling and election'
from permitted subjects in church teaching materials. Those who
have done this, in Joseph's words, 'shall be cursed.'" (p. 441)
"First phase Mormonism sought to revolutionize the individual,
taught individual salvation, required individual revelation, and
claimed the heavens were again open to all. Joseph taught: 'I
advise all to go on to perfection, and search deeper and deeper
into the mysteries of Godliness.' (TPJS p. 364) Fourth phase
Mormonism encourages devotion to the institution, offers
institutional salvation, claims God has entrusted the power to
save or damn to man because keys to the heavenly gift are
currently in possession of the church, and the church is Zion.
Searching into 'mysteries' is discouraged and, according to church
manuals unnecessary" (p. 443-444)
* Nauvoo Temple:
After reading the book, and further study, I came to understand
the following: D&C 124 gives great promises from the Lord if
the Saints would build the Nauvoo temple and a rejection of the
church with their dead if they don't. The standard narrative tells
us that it was finished and dedicated before the saints moved
West. However, Brigham Young and even Joseph Fielding Smith
acknowledge that it wasn't finished. Normally when you dedicate a
temple it is to prepare it to be used, but the saints had no
intention of using the temple and instead had been working for
months to sell the building. So does that mean that the church was
rejected? That was very much on the minds of the apostles while
they worked feverishly to "finish" and dedicate it. Ezra Taft
Benson had no problems telling the church that they had been
condemned for 150 years (D&C 84:54-5)
for not taking the Book of Mormon seriously, but nobody talks
about a rejection because of the Nauvoo temple.
* Gentiles:
"If 'gentiles' refers only to non-Latter-day Saints, then the book
warns only non-readers of their impending doom. For those who will
receive it as scripture, there is nothing to warn about. Under
this assumption, those people who were foreseen by Nephi, Mormon
and Moroni and who are addressed in the book's prophecies will
never be warned. In fact, all believing readers can take some
measure of confidence in knowing everybody around them is
condemned, while they can be lifted up in their pride because they
are special, even chosen. If that seems like the intent of the
prophets of the Book of Mormon perhaps you should read the book
again. The idea lacks common sense. The book attacks pride. It
does not encourage it.
"However, it is not necessary to use common sense alone. Joseph
Smith already answered the question directly with the Kirtland
Temple dedicatory prayer, which he received by revelation. The
prayer identifies the church as gentile when it states; 'Now these
words, O Lord, we have spoken before thee, concerning the
revelations and commandments which thou has give unto us, who are
identified with the Gentiles' (D&C 109:60)" (P. 383-384)
"As the title page of the Book of Mormon explains, this book was
'to come forth in due time by way of the Gentile.' It came through
Joseph Smith. However much Joseph may be associated with authentic
Israelite blood in church teachings, he is identified as a
'gentile' by the Book of Mormon. So are those who receive the Book
of Mormon--the Latter-day Saints. Therefore, the conclusion is
inescapable that the church is identified in prophecy as
gentiles." (p. 384-385)
* Apostasy:
"If Joseph's final dream is a prophecy about the future state of
the church after June 1844, then it also suggests the traditional
narrative is wrong. There is no official interpretation of the
dream. Joseph gave none, as he died later that day. As his final
visionary report, however, the interpretation seems to be worth
considering." (p. 345-346)
"Christ is not the only one in the Book of Mormon who spoke of the
gentile rejection. Moroni spoke directly to the gentile audience
who would read the Book of Mormon. Moroni prophesied to us:
"'Behold, I speak unto you as if ye were present, and yet ye are
not. But behold, Jesus Christ hath shown you unto me, and I know
your doing. And I know that ye do walk in the pride of your
hearts; and there are none save a few only who do not lift
themselves up in the pride of their hearts, unto the wearing of
very fine apparel, unto envying, and strifes, and malice, and
persecutions, and all manner of iniquities; and your church, yea,
even every one, have become polluted because of the pride of your
hearts.' (Mormon 8:35-36)
"Since Moroni saw us, knew of our deeds, and addresses his warning
to those of us who read his record, it necessarily follows he had
Latter-day Saint gentiles in mind. His warning could not be more
clear. He tells us our churches, 'even every one' of them 'have
become polluted.' He did not allow for any exception. There is
simply no church belonging to us gentiles that has not become
'polluted' because of our 'iniquities.' If Moroni's words are
taken at face value, he is telling us we have filled every church,
including ours, with iniquities.
"He elaborates: We love money instead of people (Mormon 8:37, 39)
We have secret abominations among us. (Mormon 8:40) He asks us: 'O
ye pollutions, ye hypocrites, ye teachers, who sell yourselves for
that which will canker, why have ye polluted the holy church of
God?' (Mormon 8:40) Since he saw our day, it is unlikely he would
call any denomination other than the Latter-day Saints the 'holy
church of God.' It strains credulity to read this warning as a
caution to those who do not accept the Book of Mormon as
scripture. At the plainest of meanings, Moroni prophesies we have
polluted the holy church of God." (p. 389-390)
"Professor Bloom's 1990 observation is not unlike the view of
Elder Orson Pratt, expressed 107 years earlier, in 1873. Elder
Pratt was an eye witness to the church's history in phase one and
two. He was among the church's first Apostles. He stated:
"'There must be a reformation, there will be a reformation among
this people, for God will not cast off this kingdom and this
people, but he will plead with the strong ones of Zion, he will
plead with this people, he will plead with those in high places,
he will plead with the Priesthood of this Church, until Zion shall
become clean before him. I do not know but that it would be an
utter impossibility to commence and carry out some principles
pertaining to Zion right in the midst of this people. They have
strayed so far that to get a people who would conform to heavenly
laws it may be needful to lead some from the midst of this people
and commence anew somewhere in the regions round about in these
mountains. (JD 15:360-361) There are scriptures, revelations,
teachings, statements, and dreams that suggest the gentile
rejection would not only happen, but happened coincident with
Joseph Smith's death. The narrative which refuses this idea is
perhaps reassuring. But being reassured by a lie does little good.
The truth of the answer is left for each of us to decide." (p.
392-393)
* From Denver Snuffer blog of September 4, 2013
"I will say this: The church believes very much the content of the
book needs to be withdrawn. They think this because the book
brings to light the babylonian methods church leadership uses to
make rapid and dramatic changes. We are not now the same church
restored by Joseph Smith. 'Passing the Heavenly Gift' shows how
that happened. There are social, political and legal forces
pulling on the church which the leadership intends to accommodate.
. . .
"When I pointed out to the stake president in one meeting that
there are dozens, even hundreds of readers whose faith was
restored and whose activity in the church was renewed or resumed
from reading 'Passing the Heavenly Gift' the stake president had
no response. After he received further 'training,' he asked me
'what makes you think the church wants that kind of member?' I
understood that to mean that once someone has read the book and
come to realize what changes and how changes have come to our
church, they are disinclined to continue sleepwalking along with
the herd. They understand that all is not well, and view with some
healthy skepticism many losses we've suffered in the restoration
since Joseph's death. Such people will be difficult to bring along
with the current social, political and legal trends if they base
their view on scripture and history, as I advocate.
"Therefore, to make what concessions I can, I will state for all
you blog readers: 'Passing the Heavenly Gift' contains content
that will make your appreciation and acceptance of the efforts of
the institution now and in the future to bend its teachings to
conform to social, political and legal trends much more difficult
to achieve. You will be happier if you don't read the book. You
will be more inclined to sleepwalk along with what is
progressively distant from the original restoration. You will not
detect that these changes mark the downfall predicted in the
prophecies of the Book of Mormon and Doctrine & Covenants.
While I cannot withdraw the content, you should not read it if it
will upset your worldview."
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