And it came to pass after I, Nephi, having heard all the words of my father concerning the things which he saw in a vision, and also the things which he spake by the power of the holy ghost, which power he received by faith on the Son of God — and the Son of God was the Messiah who should come — I, Nephi, was desirous also that I might see, and hear, and know of these things by the power of the holy ghost, which is the gift of God unto all those who diligently seek him, as well in times of old as in the time that he should manifest himself unto the children of men, for he is the same yesterday, and today, and for ever. And the way is prepared for all men from the foundation of the world, if it so be that they repent and come unto him. For he that diligently seeketh shall find, and the mysteries of God shall be unfolded to them by the power of the holy ghost, as well in this time as in times of old, and as well in times of old as in times to come; wherefore, the course of the Lord is one eternal round. Therefore remember, O man, for all thy doings thou shalt be brought into judgment. Wherefore, if ye have sought to do wickedly in the days of your probation, then ye are found unclean before the judgment seat of God, and no unclean thing can dwell with God; wherefore, ye must be cast off for ever. And the holy ghost giveth authority that I should speak these things and deny them not.
TSJ 3:5
And it came to pass after I, Nefi, having heard all the words of
my father concerning the things which he saw in a vision, and also
the things which he spoke by the power of the Ruach HaKodesh,
which power he received by faith on the Son of Elohim — and the
Son of Elohim was the Mashiach who should come — I, Nefi, was
desirous also that I might see, and hear, and know of these things
by the power of the Ruach HaKodesh, which is the gift of Elohim
unto all those who diligently seek him, as well in times of old as in
the time that he should manifest himself unto the children of men,
for he is the same yesterday, and today, and for ever. And the way
is prepared for all men from the foundation of the world, if it so be
that they repent and come unto him. For he that diligently seeks
shall find, and the mysteries of Elohim shall be unfolded to them
by the power of the Ruach HaKodesh, as well in this time as in times
of old, and as well in times of old as in times to come; wherefore, the
course of yhwh is one eternal round. Therefore remember, O man,
for all your doings you shall be brought into judgment. Wherefore,
if you have sought to do wickedly in the days of your probation, then
you are found unclean before the judgment seat of Elohim, and no
unclean thing can dwell with Elohim; wherefore, you must be cast
off for ever. And the Ruach HaKodesh gives authority that I should
speak these things and deny them not.
In the above paragraph, Nephi mentions the power of holy ghost three times.
If the power of the holy ghost is so important to Nephi that he mentions it three times here, applying it first to his father Lehi then to himself and then to everyone, does it warrant our looking into the matter?
For me, the truth is that I have had a very difficult time coming to an understanding of the "holy ghost" ever since I read and accepted the fifth lecture in the Lectures on Faith as scripture.
The following is an excerpt.
There are two personages who constitute the great matchless, governing, and supreme power over all things — by whom all things were created and made, that are created and made, whether visible or invisible, whether in Heaven, on earth, or in the earth, under the earth, or throughout the immensity of space — they are the Father and the Son: the Father being a personage of spirit, glory, and power: possessing all perfection and fullness; the Son, who was in the bosom of the Father, a personage of tabernacle, made or fashioned like unto man, or being in the form and likeness of man, or rather, man was formed after his likeness and in his image — he is also the express image and likeness of the personage of the Father, possessing all the fullness of the Father, or the same fullness with the Father, being begotten of him, and was ordained from before the foundation of the world to be a propitiation for the sins of all those who should believe on his name, and is called the Son because of the flesh — and descended in suffering below that which man can suffer, or in other words, suffered greater sufferings and was exposed to more powerful contradictions than any man can be. But notwithstanding all this, he kept the law of God and remained without sin, showing thereby that it is in the power of man to keep the law and remain also without sin. And also, that by him a righteous judgment might come upon all flesh, and that all who walk not in the law of God may justly be condemned by the law and have no excuse for their sins. And he being the Only Begotten of the Father, full of grace and truth, and having overcome, received a fullness of the glory of the Father — possessing the same mind with the Father, which mind is the holy spirit that bears record of the Father and the Son, and these three are one, or in other words, these three constitute the great matchless, governing, and supreme power over all things, by whom all things were created and made that were created and made. And these three constitute the Godhead and are one: the Father and the Son possessing the same mind, the same wisdom, glory, power, and fullness, filling all in all — the Son being filled with the fullness of the mind, glory, and power, or in other words, the spirit, glory, and power of the Father — possessing all knowledge and glory, and the same kingdom: sitting at the right hand of power, in the express image and likeness of the Father — a mediator for man — being filled with the fullness of the mind of the Father, or in other words, the spirit of the Father, which spirit is shed forth upon all who believe on his name and keep his commandments. And all those who keep his commandments shall grow up from grace to grace and become heirs of the Heavenly kingdom and joint-heirs with Jesus Christ, possessing the same mind, being transformed into the same image or likeness, even the express image of him who fills all in all: being filled with the fullness of his glory, and become one in him, even as the Father, Son, and holy spirit are one. (T&C 110, Lectures on Faith, Lecture Fifth, par. 2)
Lecture Fifth clearly identifies the "two personages who constitute the great matchless, governing, and supreme power over all things — by whom all things were created and made, that are created and made, whether visible or invisible, whether in Heaven, on earth, or in the earth, under the earth, or throughout the immensity of space — " as the Father and the Son.
Following this, the lecture clearly states, "And he being the Only Begotten of the Father, full of grace and truth, and having overcome, received a fullness of the glory of the Father — possessing the same mind with the Father, which mind is the holy spirit that bears record of the Father and the Son, and these three are one, or in other words, these three constitute the great matchless, governing, and supreme power over all things, by whom all things were created and made that were created and made. And these three constitute the Godhead and are one: the Father and the Son possessing the same mind, the same wisdom, glory, power, and fullness, filling all in all — "
In other words, there are two personages who possess the same mind, the mind of God which is the holy spirit, and these three elements combined together, the two personages both possessing the holy spirit, comprise the godhead.
That shattered everything I had been taught concerning the godhead for decades.
Joseph stated at the end of the fifth lecture that,
From the foregoing account of the Godhead which is given in his revelations, the saints have a sure foundation laid for the exercise of faith unto life and salvation through the atonement and mediation of Jesus Christ, by whose blood they have a forgiveness of sins and also a sure reward laid up for them in Heaven, even that of partaking of the fullness of the Father and the Son through the spirit. As the Son partakes of the fullness of the Father through the spirit, so the saints are, by the same spirit, to be partakers of the same fullness, to enjoy the same glory, for as the Father and the Son are one, so in like manner the saints are to be one in them: through the love of the Father, the mediation of Jesus Christ, and the gift of the holy spirit they are to be heirs of God and joint-heirs with Jesus Christ. (T&C 110, Lectures on Faith, Lecture Fifth, par. 3)
As I read the above, my understanding of it is that the Father's glory or power, because of His purity, character, and perfection, consists in His complete (full) possession of the holy spirit and that as the Father's heir, Christ, because He fulfilled the will of His Father and now possess the same purity, character, and perfections as the Father, now also possesses in its completeness or fullness the very same holy spirit.
Is this what God is talking about in the following excerpt of a revelation?
...he that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth, which truth shines. This is the light of Christ, as also he is in the sun and the light of the sun, and the power thereof by which it was made; as also he is in the moon and is the light of the moon, and the power thereof by which it was made; as also the light of the stars and the power thereof by which they were made; and the earth also, and the power thereof, even the earth upon which you stand. And the light which now shines, which gives you light, is through him who enlightens your eyes, which is the same light that quickens your understandings, which light proceeds forth from the presence of God to fill the immensity of space: the light which is in all things, which gives life to all things, which is the law by which all things are governed, even the power of God who sits upon his throne, who is in the bosom of eternity, who is in the midst of all things. (D&C 88:6 - 13, T&C 86 par. 1)
The inheritance to be given, as I presently understand it, is the possession of the holy spirit or the mind of God or the light of Christ.
Then Joseph declares,
As the Son partakes of the fullness of the Father through the spirit, so the saints are, by the same spirit, to be partakers of the same fullness, to enjoy the same glory, for as the Father and the Son are one, so in like manner the saints are to be one in them: through the love of the Father, the mediation of Jesus Christ, and the gift of the holy spirit they are to be heirs of God and joint-heirs with Jesus Christ.
If I understand it correctly then, if I become a saint the joint inheritance I would receive would be to become a partaker of the same mind of God or holy spirit that Christ and the Father both possess in its completeness or fullness.
I would become connected.
Should the word "partaker" be interpreted to mean that the saints are able to share in the mind even though they as yet do not possess the mind of God or holy spirit in its completeness or fullness yet?
If Christ is the prototype of the saved man and in order to receive a completeness or fullness of the holy spirit He had to fulfill the will of the Father by performing the atonement then wouldn't the saints eventually have to progress to do the very same thing in order to receive the same completeness or fullness of the holy spirit or mind of God?
When the Lord was offering His intercessory prayer for His disciples at the Last Supper He stated,
Neither pray I for these alone, but for them also who shall believe on me through their word, that they all may be agreed as one as you, Father, are in me, and I in you, that they also may be agreed as one in us, that the world may believe that you have sent me. And the glory which you gave me I have given them, that they may be agreed as one even as we are one — I in them, and you in me — that they may be made perfect in agreement as one, and that the world may know that you have sent me, and have loved them as you have loved me. (John 17:20 - 26, NC The Testimony of John 9 par. 21)
Isn't this what the Lord is talking about?
Isn't to be agreed as one as the Father is in Christ and Christ is in the Father the same as possessing the same mind or the holy spirit?
By partaking of the same mind as the Father wouldn't that make me like unto His Son so that I also would become a son of God?
Now the question is what does this all have to do with the holy ghost?
I was reading blog entries on denversnuffer.com concerning the "Holy Ghost"
I came across a post entitled "Baptism of Fire and the Holy Ghost."
I am copying a portion of that post here.
For the next few days we turn to the matter of “baptism of fire and the Holy Ghost” as a doctrine...
The most interesting passage referring to this is in 3 Ne. 9. The Nephite destruction has happened, there is darkness covering the land, and Christ speaks to the survivors. He tells them many things, but this is the important statement: “And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the Lamanites, because of their faith in me at the time of their conversion, were baptized with fire and with the Holy Ghost, and they knew it not.” (3 Ne. 9: 20.) This statement from the Lord clarifies that it is possible for the event to occur and those who receive it do not know what it is.
The Lamanite conversion incident referred to by the Lord is not explained. Christ’s words begin in verse 2 of Chapter 9, and deal entirely with the events of that generation leading up to the destruction of the land. Among those who would have been living at the time of the destruction would have been the Lamanites who underwent a conversion to the Gospel through the missionary efforts of Lehi and Nephi. These two were put into prison for preaching (Hel. 5: 21), kept without food for many days (Hel. 5: 22), and when they came to kill them Nephi and Lehi were encircled about by fire (Hel. 5: 23). There was a great earthquake, similar to 3 Nephi when Christ’s voice was heard. There was a great darkness in the prison, similar to 3 Nephi when Christ’s voice was heard. (Hel. 5: 27-28.) These events involving Lehi and Nephi are a type of the events in 3 Nephi when Christ was speaking...
After last weeks’ posts, the following statement should now alert you to something: “And behold, the Holy Spirit of God did come down from heaven, and did enter into their hearts, and they were filled as if with fire, and they could speak forth marvelous words.” (Hel. 5: 45.) Once again, it is the “Holy Spirit” which causes the effect. The effect upon them is called the “Holy Ghost” by Christ (See 3 Ne. 9: 20).
The reason these recipients “did not know” it was “the Holy Ghost” now within them was because they did not know the vocabulary, nor understand the process. But there was an experience, and the result was conversion and a new life thereafter. (Hel. 5: 46-50.)
This is one instance of the baptism of fire and the Holy Ghost. ("Baptism of Fire and the Holy Ghost", denversnuffer.com, August 20, 2012)
If I understand the connection correctly it is when the mind of the Father or the holy spirit or the light of Christ acts upon me because of my giving heed to the commandments of God, bringing me light, knowledge, understanding, truth, etc. it actuates the Holy Ghost inside of me; my own spirit becoming my Holy Ghost.
It is the effect of the holy spirit upon an individual that actuates the Holy Ghost inside of them.
This brings to mind all sorts of things to ponder but we will just look at one of them here as it is related to what Nephi is stating concerning speaking things and receiving things according to the power of the Holy Ghost.
This is what God declared to Adam.
Therefore, it is given to abide in you: the Record of Heaven, the Comforter, the keys of the kingdom of Heaven, the truth of all things, that which quickens all things — which makes alive all things, that which knows all things, and has all power according to Wisdom, mercy, truth, justice, and judgment. (Moses 6:61, OC Genesis 4 par.9)
Isn't the Comforter another term for the Holy Ghost?
Aren't the elements that were revealed to Adam and Eve that those elements would abide in them the same elements specified in the revelation speaking of the holy spirit or light of Christ?
Aren't the elements that were revealed to Adam and Eve that those elements would abide in them the same elements specified in the revelation speaking of the holy spirit or light of Christ?
When the holy spirit or the mind of God acts upon an individual and actuates the holy ghost inside of them do they then have access to the Record of Heaven?
This is what the Lord declared to His disciples,
This is what the Lord declared to His disciples,
These words have I spoken to you while I am still present with you. But the Comforter, which is the Holy Ghost that the Father will send in my name, will teach you all things, and restore to your memory all truth I have taught to you, and the record of Heaven itself. (T&C 171, The Testimony of St John 10 par. 15)
What is the Record of Heaven?
What is the Record of Heaven?
What does it mean that to Adam and Eve this was given to abide in them?
Is that what is meant by having the gift of the Holy Ghost or having the Holy Ghost as a constant companion?
The Lord promised this to Joseph,
No power or influence can or ought to be maintained by virtue of the priesthood; only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned, by kindness and pure knowledge, which shall greatly enlarge the soul; without hypocrisy and without guile; reproving betimes with sharpness when moved upon by the holy ghost, and then showing forth afterward an increase of love toward him whom you have reproved (lest he esteem you to be his enemy), that he may know that your faithfulness is stronger than the cords of death; your bowels also being full of charity toward all men, and to the household of faith; and virtue garnish your thoughts unceasingly. Then shall your confidence wax strong in the presence of God, and the doctrines of the Priesthood shall distill upon your soul as the dews from heaven. The holy ghost shall be your constant companion, and your scepter an unchanging scepter of righteousness and truth, and your dominion shall be an everlasting dominion, and without compulsory means it shall flow unto you for ever and ever. (D&C 121:41 - 46, T&C139 par.6)
Would this be the same as the Lord declaring, "Do these things and the Record of Heaven, the Comforter, the keys of the kingdom of Heaven etc. will abide in you and be your scepter an unchanging scepter of righteousness and truth?"
Is it possible for the holy spirit to actuate the Holy Ghost in an individual temporarily?
Is it possible for the holy spirit to actuate the Holy Ghost in an individual temporarily?
The holy ghost can come and visit with a person but not tarry with them. If it comes and visits with them, then it is said the person has “received” the holy ghost. This kind of visit is conditional. It is dependent upon the worthiness and desire of the recipient. If they “grieve” the spirit by misbehavior, it will depart from them. For the holy ghost to become a constant companion which tarries, it is said to be the gift of the holy ghost, because the one with this endowment has received a gift from God, and it is given to them by God to be theirs. (T&C, Glossary of terms, "Gift of the Holy Ghost")
Do we have examples in scripture of individuals who were acted upon by the holy spirit and the Holy Ghost was actuated inside of them only to later turn and lose the connection to the holy spirit and therefore lose the Holy Ghost?
Is this why we have the following warning from the Lord?
But behold, my beloved brethren, thus came the voice of the Son unto me, saying, After ye have repented of your sins, and witnessed unto the Father that ye are willing to keep my commandments by the baptism of water, and have received the baptism of fire and of the holy ghost, and can speak with a new tongue — yea, even with the tongue of angels — and after this should deny me, it would have been better for you that ye had not known me. And I heard a voice from the Father saying, Yea, the words of my beloved are true and faithful. He that endureth to the end, the same shall be saved. (2 Nephi 31:14 - 18 , NC 2 Nephi 13 par. 3)
Nephi explains what it means to speak with the tongue of angels.
Do ye not remember that I said unto you that after ye had received the holy ghost, ye could speak with the tongue of angels? And now, how could ye speak with the tongue of angels save it were by the holy ghost? Angels speak by the power of the holy ghost; wherefore, they speak the words of Christ. (2 Nephi 32:1 - 6, NC 2 Nephi 14 par. 1)
So when Nephi talks about his father speaking by the power of the Holy Ghost he could say his father was speaking with the tongue of angels or in other words his father was speaking the words of Christ.
How powerful is it to speak the words of Christ?
If Christ and the Father both possess the same mind then if one speaks the words of Christ are they also speaking the words of the Father or of God?
What does God say about His words?
Search these commandments for they are true and faithful, and the prophecies and promises which are in them shall all be fulfilled. What I, the Lord, have spoken, I have spoken, and I excuse not myself. And though the heaven and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by my own voice or by the voice of my servants it is the same. For behold and lo, the Lord is God and the spirit bears record, and the record is true, and the truth abides for ever and ever. Amen. (D&C 1:37 - 39, T&C 54 par. 7)
What does God say about someone who speaks His words by the power of the Holy Ghost?
And this is the example unto them that they shall speak as they are moved upon by the holy ghost. And whatever they shall speak, when moved upon by the holy ghost, shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation. Behold, this is the promise of the Lord unto you, O you my servants. (D&C 68:3 - 4, T&C 55 par.1)
Does all of this sound binding?
God has declared that His words shall all be fulfilled and if someone is speaking by the power of the Holy Ghost they are speaking His words?
Is it clear why only the Father determines whether the holy spirit actuates the Holy Ghost in an individual to speak?
If someone declares something is from God and binding but they have not spoken with the power of the Holy Ghost or in other words their words do not originate from their spirits being actuated by the holy spirit but instead their words originate from their position in a hierarchy and their own learning and understanding then are they taking the name of God in vain?
What does the Lord say about taking the name of God in vain?
Only the Father would know who can be trusted with such a terrible responsibility of speaking words that bind Him.
Does this reveal how critical it is to become meek and lowly in heart?
If we are not filled with love for our enemies could speaking by the power of the holy ghost cause tremendous damage?
If what Nephi says is true that, "...the way is prepared for all men from the foundation of the world, if it so be that they repent and come unto him. For he that diligently seeketh shall find, and the mysteries of God shall be unfolded to them by the power of the holy ghost, as well in this time as in times of old, and as well in times of old as in times to come;" does that mean that we all have the capacity to become the type of individuals the Father could trust to speak His word and have His mysteries unfolded to us?
If receiving things by the power of the Holy Ghost comes by faith in Christ, is it important to understand how to obtain faith in Christ?
But great and marvelous are the works of the Lord, and the mysteries of his kingdom which he shewed unto us, which surpasseth all understanding, in glory, and in might, and in dominion, which he commanded us we should not write while we were yet in the spirit, and are not lawful for men to utter, neither is man capable to make them known, for they are only to be seen and understood by the power of the holy ghost, which God bestows on those who love him and purifieth themselves before him, to whom he grants the privilege of seeing and knowing for themselves, that through the power and manifestation of the spirit, while in the flesh, they may be able to bear his presence in the world of glory. (D&C 76:114 - 117, T&C 69 par. 29)
Does the above declaration by the Prophet Joseph relate to what Nephi declared concerning all of us having the opportunity to receive the mysteries of God or to have them unfolded to us by the power of the Holy Ghost?
If it is related does Joseph's statement make Nephi's pronouncement more serious by understanding that if we do not receive these mysteries in this life we will not be able to bear the presence of the Father in the world of glory?
There is so much more concerning the power of the Holy Ghost that I hope at some time to be able to look into here with regards to healings, and administrations, and ordinations, and all gifts, etc.
Given what the Book of Mormon has put forward for study to this point I am confident the opportunity will arise to scratch the surface of anything we desire to discuss.
This is all so cool. These are things that I had never before supposed but they are delightful.
Do we have examples in scripture of individuals who were acted upon by the holy spirit and the Holy Ghost was actuated inside of them only to later turn and lose the connection to the holy spirit and therefore lose the Holy Ghost?
Is this why we have the following warning from the Lord?
But behold, my beloved brethren, thus came the voice of the Son unto me, saying, After ye have repented of your sins, and witnessed unto the Father that ye are willing to keep my commandments by the baptism of water, and have received the baptism of fire and of the holy ghost, and can speak with a new tongue — yea, even with the tongue of angels — and after this should deny me, it would have been better for you that ye had not known me. And I heard a voice from the Father saying, Yea, the words of my beloved are true and faithful. He that endureth to the end, the same shall be saved. (2 Nephi 31:14 - 18 , NC 2 Nephi 13 par. 3)
Nephi explains what it means to speak with the tongue of angels.
Do ye not remember that I said unto you that after ye had received the holy ghost, ye could speak with the tongue of angels? And now, how could ye speak with the tongue of angels save it were by the holy ghost? Angels speak by the power of the holy ghost; wherefore, they speak the words of Christ. (2 Nephi 32:1 - 6, NC 2 Nephi 14 par. 1)
So when Nephi talks about his father speaking by the power of the Holy Ghost he could say his father was speaking with the tongue of angels or in other words his father was speaking the words of Christ.
How powerful is it to speak the words of Christ?
If Christ and the Father both possess the same mind then if one speaks the words of Christ are they also speaking the words of the Father or of God?
What does God say about His words?
Search these commandments for they are true and faithful, and the prophecies and promises which are in them shall all be fulfilled. What I, the Lord, have spoken, I have spoken, and I excuse not myself. And though the heaven and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by my own voice or by the voice of my servants it is the same. For behold and lo, the Lord is God and the spirit bears record, and the record is true, and the truth abides for ever and ever. Amen. (D&C 1:37 - 39, T&C 54 par. 7)
What does God say about someone who speaks His words by the power of the Holy Ghost?
And this is the example unto them that they shall speak as they are moved upon by the holy ghost. And whatever they shall speak, when moved upon by the holy ghost, shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation. Behold, this is the promise of the Lord unto you, O you my servants. (D&C 68:3 - 4, T&C 55 par.1)
Does all of this sound binding?
God has declared that His words shall all be fulfilled and if someone is speaking by the power of the Holy Ghost they are speaking His words?
Is it clear why only the Father determines whether the holy spirit actuates the Holy Ghost in an individual to speak?
If someone declares something is from God and binding but they have not spoken with the power of the Holy Ghost or in other words their words do not originate from their spirits being actuated by the holy spirit but instead their words originate from their position in a hierarchy and their own learning and understanding then are they taking the name of God in vain?
What does the Lord say about taking the name of God in vain?
Only the Father would know who can be trusted with such a terrible responsibility of speaking words that bind Him.
Does this reveal how critical it is to become meek and lowly in heart?
If we are not filled with love for our enemies could speaking by the power of the holy ghost cause tremendous damage?
If what Nephi says is true that, "...the way is prepared for all men from the foundation of the world, if it so be that they repent and come unto him. For he that diligently seeketh shall find, and the mysteries of God shall be unfolded to them by the power of the holy ghost, as well in this time as in times of old, and as well in times of old as in times to come;" does that mean that we all have the capacity to become the type of individuals the Father could trust to speak His word and have His mysteries unfolded to us?
If receiving things by the power of the Holy Ghost comes by faith in Christ, is it important to understand how to obtain faith in Christ?
But great and marvelous are the works of the Lord, and the mysteries of his kingdom which he shewed unto us, which surpasseth all understanding, in glory, and in might, and in dominion, which he commanded us we should not write while we were yet in the spirit, and are not lawful for men to utter, neither is man capable to make them known, for they are only to be seen and understood by the power of the holy ghost, which God bestows on those who love him and purifieth themselves before him, to whom he grants the privilege of seeing and knowing for themselves, that through the power and manifestation of the spirit, while in the flesh, they may be able to bear his presence in the world of glory. (D&C 76:114 - 117, T&C 69 par. 29)
Does the above declaration by the Prophet Joseph relate to what Nephi declared concerning all of us having the opportunity to receive the mysteries of God or to have them unfolded to us by the power of the Holy Ghost?
If it is related does Joseph's statement make Nephi's pronouncement more serious by understanding that if we do not receive these mysteries in this life we will not be able to bear the presence of the Father in the world of glory?
There is so much more concerning the power of the Holy Ghost that I hope at some time to be able to look into here with regards to healings, and administrations, and ordinations, and all gifts, etc.
Given what the Book of Mormon has put forward for study to this point I am confident the opportunity will arise to scratch the surface of anything we desire to discuss.
This is all so cool. These are things that I had never before supposed but they are delightful.
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