Gods Many Works Series by Denver Snuffer Gods Many Works When trying to understand how God touches

us, it is better to start with His many works instead of a vocabulary. In fact, we often are misled into believing that once we know a vocabulary term we then understand what the term means. Last week the Holy Spirit and the Holy Ghost were used both in selected scriptures and in my comments. Forget for a moment what term applies to what attribute, and focus on attributes first. Gods many works are held together and organized by His power. A description of this is given in Section 88, which states the following about Christ: 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 shineth. 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. (D&C 88: 6-10.) This describes Christ. He both ascended and descended to enable Him to be in all and through all things. What does that mean? Why would He necessarily need to ascend above and then descend below in order to be in all and through all things? How is this related to being Christ? How does this activity stretching Him above and below relate to Him becoming the light to all? How does this description relate to Christs introduction of Himself (containing His definition of who He is) to the Nephites, which states: Behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning. (3 Ne. 11: 11.) Is there a direct relationship between ascending, descending, and becoming the light and the life of the world? In other words, must Christ move into all the realms to bring the truth throughout in order to become the light and life throughout? Is there a connection between these requirements and Christ becoming the power thereof by which it was made? The things listed above in Section 88 are physical objects. The sun and its power, the moon and its power, the stars and their power and the earth upon which we stand are all physical things. These things rely on Christs power to have been made. If Christs stewardship required Him to be above and below, and throughout all in order to become the

light unto all, then does Christs power extend beyond just redeeming them all? How does Christs ministry also relate to the power to bring these things into existence? How does Christ become the light of Christ which spreads throughout all creation? If His power extends to make the sun, moon, stars and the earth, how far does the light of Christ extend? Is it merely a moral force for good? Does it also include physical creation and power? What does the light of Christ have to do with the power of the sun? How dependent is all life, including plant, animal and human, upon the power of the sun? Without sunlight, what happens to this world? How literally should we take the light of the sun to be a product of Christs light? What does it mean if Christ is the power of the sun? Gods Many Works, Part 2 Section 88 continues the explanation with the following: And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings; (D&C 88: 11.) This is not just environmental. This is now touching you. It is the light of Christ which enlighteneth your eyes. What does that mean? Could you see if this were withdrawn? What does it mean that the light of Christ is what quickeneth your understandings? Without the light of Christ would you be able to understand anything? How intimately are you connected to the light of Christ? How dependent are you on His light? It continues: Which light proceedeth forth from the presence of God to fill the immensity of space The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things. (D&C 88: 12-13.) We have been reading about Christ and the light of Christ which empowers all of this creation. But now the source from which it proceeds is being identified. This proceedeth forth from the presence of God. Who is this referring to? Is this Christ still? Who sitteth upon his throne, who is in the bosom of eternity? Who is in the midst of all things? Is this still Christ? Steven saw Christ in heaven standing beside the Throne of the Father. (Acts 7: 56.) Joseph and Sidney saw Christ on the Fathers right hand. (D&C 76: 21.) John received the testimony of Jesus where Christ affirmed that all who overcome will be able to also sit on the Fathers Throne, just as He (Christ) had overcome and could sit on the Fathers Throne. (Rev. 3: 21.) If Christ had to

first overcome and complete the descent and ascent, then whose throne (the Fathers or Christs) is referred to in D&C 88 verses 12-13 above? Assuming it is the Fathers Throne, and the Father is the one who has been sitting on it from the beginning, then what harmony is there between Christ and the Father? How can the Fathers power proceed forth in all directions, but Christ be the one who is the light and life of the world? How complete is the harmony found in the relationship between Christ and the Father if the power originates from the Father, but is given to the Son to become the light and life of the world? What does it mean that this light giveth life to all things? How dependent are you on this light for your own life? What does it mean that Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be. (D&C 93: 29.) If the light of truth cannot be made or created, then what does it mean that the light proceeds forth from the Throne of God? What source flows from God and proceeds throughout all creation? What is the power behind all creation? If this power bestows life upon its recipients, then can it also bestow something else? We tend to view the light of Christ as a moral source. That is, the light of Christ is most often spoken of as a moral conscience. From these verses, however, that view is too limited for this force or power. It is something much greater. Gods Many Works, Part 3 This brings us to King Benjamins explanation of our relationship with God. He explained our utter dependence in these words: I say unto you, my brethren, that if you should render all the thanks and praise which your whole soul has power to possess, to that God who has created you, and has kept and preserved you, and has caused that ye should rejoice, and has granted that ye should live in peace one with another I say unto you that if ye should serve him who has created you from the beginning, and is preserving you from day to day, by lending you breath, that ye may live and move and do according to your own will, and even supporting you from one moment to anotherI say, if ye should serve him with all your whole souls yet ye would be unprofitable servants. (Mosiah 2: 20-21.) Is God the one who created you? If He created you then what of mankind is co-eternal with God? (D&C 93: 29; see also TPJS p. 353: The mind or intelligence which man possesses is coequal with God himself.) But what is intelligence or the mind of man? Intelligence is co-equal with the Father because it flows from Him in His exalted state. It is His glory. Intelligence, or

the light of truth, was not created or made because it exists as a part of the Fathers existence. (D&C 93: 29.) Intelligence is Gods glory or His power. The glory of God is intelligence. (D&C 93: 36.) This glory is also called light and truth. (Id.) Or, in other words, light and truth emanates from God the Father, and is co-extensive with Him. This light and truth is also called intelligence. This is what conscience is made from. This is the power by which man comes into existence. It is as eternal as the Father Himself because it exists as part of His glory. According to King Benjamin, God the Father created you from the beginning. What does it mean to have created you from the beginning? Whose beginning? Ours? What does it mean that He has kept and preserved you? What does it mean that He has granted that ye should live? Without the Fathers power would we no longer live? What does it mean that God is preserving you from day to day, by lending you breath? Could we not breathe without borrowing the power to do so from God? What does it mean that we are able to live because of Gods power? How dependent on God are we if we use His power to live and move? How utterly reliant are we on His power if it is Him who is even supporting you from one moment to another? What is this relationship between Gods power, which proceeds forth from Him, and sustains not only planets, stars and our sun, but also us so that we live? This power is: -preserving us, -comes from the Father, and -causes everything to exist by its power. Therefore, the light of Christ, which is in and through all things, is co-extensive with the Fathers glory, or intelligence, or in other words light and truth. (D&C 93: 36.) This light of Christ or Holy Spirit, or intelligence, or glory of God, or power, or light and truth, or mechanism is important to recognize. But until you recognize it is the power by which you exist, that sustains you from moment to moment and lends you the power to live and breathe, you havent yet appreciated the concept you are trying to assign a word. It is only vocabulary. The underlying idea remains hidden even if you have a vocabulary for it. Coming next is the other part of the equation. Gods Many Works, Part 4 Peter explained the means by which Old Testament prophets received messages from God: For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. (2 Peter 1: 21.) This Holy Ghost has been with mankind since

the time of Adam: And in that day the Holy Ghost fell upon Adam, which beareth record of the Father and the Son, saying: I am the Only Begotten of the Father from the beginning, henceforth and forever, that as thou hast fallen thou mayest be redeemed, and all mankind, even as many as will. (Moses 5: 9.) Adam prophesied that the same Priesthood which he received from God in the beginning of the world would again return to the earth at the end of the world. (Moses 6: 7.) This prophecy was given through the power of the Holy Ghost. (Moses 6: 8.) From Adam till Christ, the Holy Ghost was the primary voice by which revelation was delivered from God to mankind. It is active and has been active in delivering the words of prophecy to holy men throughout history. Then what is this voice of truth? Joseph Smith said, No man can receive the Holy Ghost without receiving revelations. The Holy Ghost is a revelator. (TPJS, p. 328.) He also said The Holy Ghost is a personage, and is in the form of a personage. (TPJS, p. 276.) He also said the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us. (D&C 130: 22.) He also taught that All sins shall be forgiven, except the sin against the Holy Ghost; for Jesus will save all except the sons of perdition. What must a man do to commit the unpardonable sin? He must receive the Holy Ghost, have the heavens opened unto him, and know God, and then sin against Him. After a man has sinned against the Holy Ghost, there is no repentance for him. He has got to say that the sun does not shine while he sees it; he has got to deny Jesus Christ when the heavens have been opened unto him, and to deny the plan of salvation with his eyes open to the truth of it; and from that time he begins to be an enemy. (TPJS, p. 358.) This last quote is very helpful to understand the concept of the Holy Ghost. It equates this kind of knowledge and experience with having the heavens opened, knowing God, and seeing the sun shine with the Holy Ghost. In another place Josephs revelation explained that heirs of Celestial glory will be sealed up to eternal life by the Holy Spirit of Promise. (D&C 76: 53.) These individuals who receive this seal are those who received from Jesus the testimony that He has saved them. (D&C 76: 51.) They have become part of the Church of the Firstborn as a consequence of promises given to them by the Father and the Son. (D&C 76: 54-57.) They have become sons of God by the decree of the Father. (D&C 76: 58-59.) These individuals have received the testimony of Jesus, and the promise of eternal life which is the Holy Spirit of Promise. (D&C 88: 3.) So we now have several different concepts found in scripture and Josephs teachings: -A power which sustains all of creation. -A light of Christ which is given to all mankind. -A power which animates the sun, stars and even this earth.

-A power which lets man live, breathe and move, which sustains man from moment to moment. -A source of revelation. -An open vision of God the Father and His Son, which includes the promise of eternal life. -A light or intelligence which proceeds from Gods Throne. These are two distinct beings who are responsible for these various sources affecting mankind for the good: Christ, who has descended and then ascended throughout all of creation to bring the light to everything and everyone. The Father, who is the source from whom flows the power which Christ has brought into creation. In addition to these two distinct beings, we also have something that can be called: -the record of heaven; -the Comforter; -the peaceable things of immortal glory; -the truth of all things; -that which quickeneth all things, which maketh alive all things; -that which knoweth all things, and hath all power according to wisdom, mercy, truth, justice and judgment. (Moses 6: 61.) Therefore, it can be truly said, just as Joseph Smith taught in the Lectures on Faith, that the Holy Ghost represents the mind of the Father and the Son. I had hoped to finish this tomorrow. However comments have made it apparent I will need to take two more days to complete this. So there are two more installments left in which we will draw together some of these various truths found in scripture. Gods Many Works, Part 5 The power of God and His many methods of accomplishing His will are not conveniently reduced to a simple vocabulary. The Father and the Son are clearly able to accomplish all their works using the power which originates from the Father, in the midst of eternity, to build all creation. Not only to build, but to sustain all creation. It is the power which causes creation to exist in an organized and functioning order. But when it comes to identifying something by the title of the Holy Ghost or the Holy Spirit or the Holy Spirit of Promise there are underlying concepts associated with each of these. Titles and proper nouns are inadequate. For example, look at the following statement from Alma as he recounts the many blessings the Nephites had received in their generations: Having been visited by the Spirit of God; having conversed with angels, and having been spoken unto by the voice of the Lord; and having the spirit of prophecy, and the spirit of revelation, and also many gifts, the gift of speaking with

tongues, and the gift of preaching, and the gift of the Holy Ghost, and the gift of translation. (Alma 9: 21.) According to Alma, these many blessings come from the Spirit of God and include the gift of the Holy Ghost. What are these two different blessings? Why does Alma see them as distinct enough to mention them separately and by different names? Is the Holy Ghost a function or part of the Spirit of God? Can Alma accurately describe it in this manner? If he can, then what is the underlying truth that connects them together? Why is the Holy Spirit of Promise the topic Joseph Smith had in mind as he described the sin of denying the Holy Ghost? Is there a relationship between the Holy Spirit of Promise and the Holy Ghost? Are they the same? Are they different? Do they both come from the Holy Spirit of God? If so, then are they different in nature or only different in degree? Can something be different in degree and be called by a different name? It should be clear to you that the use of the terms are in some respects inexact, even in scripture. They are referring to ideas. You need to understand the underlying concepts rather than to focus on just the words. If you are going to understand exactly what is being discussed, then relying only on vocabulary will be insufficient. What, then, does baptism of fire and the Holy Ghost consist of? The effect (fire purges and removes sin) is to permit you to speak with the tongue of angels. (2 Ne. 31: 13.) But Nephi also cautions that once this gift has been conferred, if you then deny Christ you would be better off having never known Him. (2 Ne. 31: 14.) This process will come to you after repentance, baptism, and comes to show all things and to teach the peaceable things of the kingdom. (D&C 39: 6. Compare to Moses 6: 61.) These scriptures, baptism of fire and the Holy Ghost teach you and show you things, just like Josephs remark that the Holy Ghost is a revelator and you cannot receive it without also receiving revelations. But to speak with the tongue of angels means you are elevated, your knowledge and your inspiration reckons from heaven itself. You have been elevated by fire which purges sins and purifies. In effect, you receive holiness through the sanctifying power of the Holy Spirit. This in turn makes your own spirit holy. Your spirit or your ghost is within you, connected to heaven to such a degree through this process that you are in possession of a holy spirit or a holy ghost within you. Does this baptism of fire come from a personage, or from the mind of God the Father and Christ, or from the light of Christ, or the Holy Spirit or some source you can clearly define or describe. Or does it come from God, sitting in the midst of eternity as He sustains all His creations through His power? And if that is the source, can it be described in a specific term? What is the name of that term? What do these terms mean: -Holy (Who provides this to man?) -Spirit (Whose? Yours? Gods? Both?) -Promise (What promise? Given by Whom? Who receives this promise?)

We need to consider language and terms, but more importantly we need to think about concepts that words alone can never convey adequately. Move beyond the limits of vocabulary and try to find a connection to the underlying concepts these words are attempting to convey. For in these are found connections which run from inside you back to the presence of God Himself. Or, more correctly, the Gods Themselves, for the Father and the Son are two distinct beings. They are sustaining you from moment to moment right now. You are more directly connected with Them than you can imagine. You are borrowing their power to exist at present. Gods Many Works, Conclusion Perhaps what we have been discussing should be understood in a different context than the one we normally use. What if instead of viewing it as a description of something outside or external, you view it as something internal or inside you. Perhaps the kingdom of heaven is within us after all. (Luke 17: 21.) From that vantage point can it be said: -If you ignore the presence of this Spirit you still receive the Holy Spirit, or Light of Christ because that is what allows you to live, move, breathe and exist. It is a gift from God to everyone. -If you allow this Spirit to enter into your thoughts from time to time you receive the Holy Ghost within you. It has affected your thoughts. It has been received into your conscience. -If you allow this Spirit to continually guide you, then you have the gift of the Holy Ghost. It has become your companion. -If you open yourself to receive the visions of heaven, and behold the Father and Son, then you have received the Holy Spirit of Promise. This last Holy Spirit of Promise is given its name because when you have received the Father and the Son you become Their child of Promise, the inheritor of all the Father has, a member of His family. To reject this, as Joseph described it, is to deny the sun at noon day. For to have been given the Holy Spirit of Promise you have seen God and received from Him a Promise. [There is always more to a subject, but for the present, Ill leave it there.] If God sustains everything through His Holy Spirit, which is also sometimes called the Light of Christ, then is it not already within you? If it is already within you, then you can decide to receive it by opening yourself up to its influence. If you decide to receive it by opening yourself up to its influence, then you may be able to take it into yourself as a gift from God? If that gift becomes a permanent source of influence within you, then have you received the gift of the Holy Ghost? If this is within you, then is it your own? If your own, then do you have the Holy Ghost as your constant companion? When you have received this, are you in touch with God? If you are in touch with God, are you also able to become one with Him? Is this what Christ was teaching in John 17: 20-23? With this in mind, consider what this passage from Deuteronomy tells us:

9 And the Lord thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the Lord will again rejoice over thee for good, as he rejoiced over thy fathers: 10 If thou shalt hearken unto the voice of the Lord thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the Lord thy God with all thine heart, and with all thy soul. 11 For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. 12 It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? 13 Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? 14 But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. (Deut. 30: 9-14.) If your spirit has become sanctified, and you have received the presence of both the Father and the Son such that you (as Joseph described it) stand in the noon day sun in your understanding, then you have received the Holy Spirit of Promise. Does this mean that your own spirit reflects the promise of eternal life? Are you then a Spirit of Promise, assured of eternal life? If so, then does denying the Holy Ghost, as Joseph described it, actually involve taking what has become sacred within you and polluting it with deliberate rejection of the God you have received and who now dwells within you? Related to this are many questions that have come in from readers during this week. One of the greatest impediments for some people is that they rely on the explanation given by Cleon Skousen about intelligences and how the universe is organized using this building block. You cannot reconcile his views with scripture. Therefore, if you choose to accept Skousens definition of intelligences as the building blocks of all creation, you will not understand the subject. If that is your framework, you will need to discard what the scriptures teach. [Please understand I am not condemning Cleon Skousen. He was a good man. But I believe he erred in this subject. He confuses intelligenceS in the plural with the intelligence in the singular, from which man was organized. The plural of the word refers to organized spirits. They, organized spirits, have been created and exist as beings. (Abr. 3: 22-23.) Man (or the spirit within him) was organized from intelligence which is singular. It is co-eternal with God. It is called intelligence and also light and truth. (D&C 93: 29.) It is also called the glory of God. (D&C 93: 36.) Cleon Skousen supposed that man was made from something else called intelligences when, in fact, once intelligence or light and truth is organized into a being and assumes a separate existence it is called intelligences which is plural and refers to spirits. Until then, it is only intelligence which is singular. Read the beginning of Beloved Enos where I have tried to explain this subject. I think it will help.]

The scriptures have a lot to say about this matter. Ive only put together a sketch. Look at the scriptures and sort through it. Ive tried to give only a skeleton. The whole picture can be hung on that skeleton. You need to do the work of finishing the search. I dont want to rob you of that wonderful experience. Let the scriptures speak to you without you bringing an interpretation with you in advance. Christ said His words were Spirit. (John 6: 63.) What does this mean? How can Christs words, whether spoken by Him or given to another to speak on His behalf, be Spirit? If you can answer that you are in possession of a great truth. In response to several questions, Ill add the following to conclude this weeks posts: At one time the Father was called a Spirit by Joseph, and at another time He was said to have a body as tangible as mans. Similarly, Jesus Christ was resurrected and unquestionably had a tabernacle consisting of flesh and bone which could be handled. (Luke 24: 39-40.) He ate fish and broke bread with His disciples. (Luke 24: 42-43; John 21: 9-14.) These were physical acts. Yet He also appeared in the upper room on the day of His resurrection without entering through the shut door. (John 20: 26.) He ascended into heaven (Acts 1: 9-11) and then descended from heaven in the sight of a multitude (3 Ne. 11: 8). These are not typical of physical bodies as we encounter them. When it comes to resurrected and glorified beings, the bodies are not the same as our own physical, coarse constitutions. Nevertheless, God is composed of matter: There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes; We cannot see it; but when our bodies are purified we shall see it is all matter. (D&C 131: 7-8.) Therefore, it is equally true that God is a Spirit, and that He also possesses a body as tangible as mans. How quickened is the body when He shows Himself? Or, in this coarse environment, how great a glory has He set aside to show Himself here? Gods glory exceeds mans comprehension. We can see Him in His glory only if we are transfigured. (Moses 1: 14.) Even then we cannot behold all of His glory unless we become like Him. (Moses 1: 4-5.) Therefore, to behold Him in His glory while we are mortal, we must be transfigured, but the full measure of God is not given for mortal man to behold.