Joseph Smith: An Apostle of Jesus Christ

Dennis B. Neuenschwander, “Joseph Smith: An Apostle of Jesus Christ,” Ensign, Jan 2009, 16–22

In the Doctrine and Covenants we read that Joseph Smith was “called of God, and ordained an apostle of Jesus Christ” (D&C 20:2). The call of an Apostle is first to witness or testify of Jesus Christ. Old Testament prophets testified of His coming. The New Testament Apostles bore personal witness of Christ’s being and of the absolute reality of His Resurrection. This apostolic witness was the basis of their teaching. “Ye shall be witnesses unto me” (Acts 1:8) was Jesus’s instruction to the original Twelve. Peter testified on the day of Pentecost to the Jews who had gathered “out of every nation” (Acts 2:5) that “this Jesus hath God raised up, whereof we all are witnesses” (Acts 2:32). Similarly, Paul wrote to the Corinthians that Jesus “was seen of me also” (1 Corinthians 15:8). The sure witness of Christ’s being and the reality of His Resurrection is the first pillar of apostolic testimony.

The second pillar is centered on the Savior’s redemptive and saving power. Peter teaches that to the Lord “give all the Prophets witness, that through his name whosoever believeth in him shall receive remission of sins” (Acts 10:43).

Without these twin pillars of testimony concerning Christ, there could be no Apostle. Such testimonies are born of experience, divine command, and instruction. For example, Luke writes that Christ showed Himself to the Apostles “alive after his passion … being seen of them forty days, and speaking of the things pertaining to the kingdom of God” (Acts 1:3).

How does the Prophet Joseph Smith fit into these apostolic requirements? The answer is “Perfectly.”

The First Vision

Joseph Smith’s apostolic instruction began in 1820. Pondering the questions of religion, he soon found that there was no way to reason or argue one’s opinion to an authoritative conclusion concerning the correctness of the various churches or their doctrines. Short of a divine manifestation, young Joseph could add only one more opinion to the already existing “war of words and tumult of opinions” (Joseph Smith—History 1:10). But Joseph’s questions on religion were answered by the personal and physical manifestation of God the Father and His divine and living Son, Jesus Christ—an experience referred to as the First Vision.

Like that of the original Apostles, Joseph’s experience with Deity was direct and personal. There was no need for the opinion of others or the deliberations of a council to define what he saw or what it came to mean to him. Joseph’s vision was at first an intensely personal experience—an answer to a specific question. Over time, however, illuminated by additional experience and instruction, it became the founding revelation of the Restoration.

As apostolic as this manifestation of Christ’s being, existence, and Resurrection was to Joseph Smith, it was not the only thing Jesus wanted to teach him. The boy Joseph’s first lesson arose from the manifestation of Christ’s absolute, omnipotent, and divine power. Joseph learned firsthand at least one meaning of the redeeming and saving power of Christ when he prayed in the grove. As he began to pray, “Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction” (Joseph Smith—History 1:15). With every bit of energy Joseph had, he began to call upon God to deliver him from the grasp of this enemy.

“At the very moment when I was ready to sink into despair and abandon myself to destruction … , I saw a pillar of light. …

Joseph Smith’s confrontation with the adversary is reminiscent of an experience Moses had, about which the Prophet would learn some few years later. Unlike the boy Joseph, however, Moses saw God’s greatness first and then was confronted with the power of the adversary before being delivered from his influence. (See Moses 1.)

The difference in the order of events is significant. Moses was already far into maturity and had much knowledge and influence prior to this event. By displaying His magnificent power to Moses before he faced the adversary, the Lord helped Moses put his life into perspective. After experiencing God’s glory, Moses said, “Now, for this cause I know that man is nothing, which thing I never had supposed” (Moses 1:10). This incident enabled Moses to withstand the temptations of the adversary that followed.

Joseph Smith, on the other hand, was an inexperienced young man, who in his lifetime would repeatedly face adversarial power and the overwhelming problems it brings. By facing the adversary first, then being saved from his assault by the appearance of the Father and the Son, Joseph learned this indelible lesson: as great as the power of evil might be, it must always withdraw with the appearance of righteousness.

This lesson was critical in Joseph’s apostolic education. He needed this knowledge not only because of the personal trials that lay ahead of him but also because of the overwhelming opposition he would face in founding and directing the Church.

The boy Joseph went into the grove seeking wisdom, and wisdom he received. His apostolic instruction had begun. Among the great apostolic lessons of this First Vision were both the physical nature of the Savior and Heavenly Father and the initial and fundamental lessons relating to Their power—each a pillar of apostolic testimony.

The Book of Mormon

Joseph Smith’s early apostolic instruction continued with his translation of the Book of Mormon. The Book of Mormon gave Joseph access to “the fulness of the everlasting Gospel” (Joseph Smith—History 1:34), principles that were necessary to understand even prior to the organization of the Church. The Prophet was introduced to numerous “plain and most precious” (1 Nephi 13:26) prophetic and apostolic testimonies regarding the Savior, all of which served as models for him.

Indeed, the Book of Mormon prophets employ over 100 titles in their teachings of Christ, each of which helped Joseph understand the Savior’s divine role.1 By virtue of these teachings, Joseph Smith became intimately acquainted with ancient prophets, giving him insight into the divine purpose of his responsibilities.

The Book of Mormon illuminates the universality of Christ’s Atonement. The Savior’s holy sacrifice is not confined to the borders of the Holy Land of His day or even restricted to the apostolic world of the original Twelve. The Atonement encompasses all of God’s creations—past, present, and future. What an impression Jacob’s teaching of the “infinite atonement” (2 Nephi 9:7) must have made on the mind of young Joseph, especially in contrast to Christian teachings at the time.

The Book of Mormon also introduces the universality of the Resurrection and other doctrines relating to it. Discourses on this doctrine by Lehi, Jacob, King Benjamin, Abinadi, Alma, Amulek, Samuel the Lamanite, and Moroni are all rich sources of instruction.

During the translation of the Book of Mormon, the Prophet received additional valuable personal instruction concerning the redemptive and saving power of Christ. In 1828 Martin Harris persuaded Joseph to lend him the first 116 pages of the Book of Mormon manuscript. When Martin Harris lost those pages, the Prophet felt an enormous despair.2 His mother, Lucy Mack Smith, recorded that Joseph exclaimed: “Oh, my God! … All is lost! all is lost! What shall I do? I have sinned—it is I who tempted the wrath of God. … How shall I appear before the Lord? Of what rebuke am I not worthy from the angel of the Most High?”3

For well over a month the Lord left Joseph in this terrible condition of remorse.4 Then came relief and the apostolic lesson. The Lord told Joseph:

“The works, and the designs, and the purposes of God cannot be frustrated, neither can they come to naught. …

“For although a man may have many revelations, and have power to do many mighty works, yet if he boasts in his own strength, and sets at naught the counsels of God, and follows after the dictates of his own will and carnal desires, he must fall and incur the vengeance of a just God upon him” (D&C 3:1, 4).

These words carefully describe what Joseph Smith had been experiencing. He had learned the exacting nature of the apostolic call and to whom the Apostle, at all cost, owes his loyalty. “Although men set at naught the counsels of God, and despise his words,” Joseph was told, “yet you should have been faithful” (D&C 3:7–8). Joseph Smith had lost access to the plates for a season and had been taught an invaluable lesson. Subsequently, the plates were returned, and his position as translator restored.

How critical were the lessons provided by the translation of the Book of Mormon as Joseph Smith grew in his apostolic calling! The Book of Mormon is the “keystone of our religion”5 because it contains so many prophetic testimonies of Christ and stands as a tangible witness of the Restoration.

Continuing Revelation and Scripture

After finishing the translation of the Book of Mormon in 1829 and organizing the Church in 1830, Joseph Smith had the opportunity to receive continuing apostolic education through the process of translating other scripture. This included three years of translating the Bible and, beginning in 1835, translating the book of Abraham. Joseph Smith’s translation of the Bible expanded his understanding of the role of Old Testament prophets and New Testament Apostles. It also resulted in additional revelation, namely the book of Moses.

The book of Moses provided the Prophet with important knowledge about the Savior’s ministry, including His role in the Creation. “The Lord spake unto Moses, saying: … I am the Beginning and the End, the Almighty God; by mine Only Begotten I created these things” (Moses 2:1). Further, He said, “And worlds without number have I created; … and by the Son I created them, which is mine Only Begotten” (Moses 1:33).

The book of Moses clarified Christ’s relationship to the Father in the premortal existence and reinforced the Prophet’s understanding of the ascendant power of righteousness. One of the most beautiful of all the apostolic lessons that came to Joseph Smith in this revelation was the confirmation of God’s love. It was so different from the harsh, unforgiving, and judgmental personage so many believed God to be; the book of Moses reveals a God of infinite compassion. Enoch saw that the “God of heaven … wept” (Moses 7:28) over those who would not receive Him. Wishing to know how it was possible, Enoch was given an answer that has a familiar biblical feel to it: “I [have] given commandment, that they should love one another, and that they should choose me, their Father. … Wherefore should not the heavens weep, seeing these shall suffer?” (Moses 7:33, 37; see also Deuteronomy 6:5; Leviticus 19:18; Matthew 22:37–39).

Through the translation of the book of Moses, the Prophet also became more acquainted with the redeeming and saving power of the Savior. As the Lord said, this earth was created “by the word of my power” (Moses 1:32) for the purpose of bringing “to pass the immortality and eternal life of man” (Moses 1:39). Many long years before the Savior taught Thomas and the Twelve that “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6), He revealed to Moses that “this is the plan of salvation unto all men, through the blood of mine Only Begotten, who shall come in the meridian of time” (Moses 6:62).

The First Vision in the grove, the translation of the Book of Mormon, the revision of the Bible, the revelation of the book of Moses, and the translation of the book of Abraham laid the basic foundation of the Church, largely through the rapidly expanding knowledge and testimony of the Prophet Joseph Smith relating to Jesus Christ.

Revelations given to him and compiled in the Doctrine and Covenants contain a wealth of knowledge concerning the Savior. One could research the numerous topics and cross-references of the Topical Guide and Guide to the Scriptures referring to Jesus Christ and still not understand the breadth of information on the Savior that the Prophet Joseph Smith brought to the world. I am grateful to know that Jesus was “in the beginning with the Father” (D&C 93:21). I am grateful to know that He “suffered these things for [me], that [I] might not suffer if [I] would repent” (D&C 19:16).

My Testimony of What the Prophet Revealed

I am grateful for yet one other thing about the Savior’s ministry that stirs my soul deeply. From studying the promises of Malachi, Moroni’s initial visit with Joseph, the Savior’s words to the Nephites, and the visit of Elijah in the Kirtland Temple, I learn that God loves His children and has provided a way for each to return to Him. I know of no doctrine more just, no teaching that gives more hope than that of redemption of the dead. I am so grateful for the revelations that teach me that the Savior’s Atonement reaches to those who have lived, loved, served, and hoped for a better day yet never heard of Jesus or had the opportunity to embrace His gospel. This knowledge alone would be sufficient to convert me to the gospel if I knew nothing else at all. Here, at least for me, is the ultimate testimony of Jesus Christ and His atoning sacrifice.

What, then, can be said of the incomparable saving power of Christ? That which Joseph Smith learned in the Sacred Grove about the power of righteousness overcoming evil foreshadows the final scene. So reveals the Lord:

“I, having accomplished and finished the will of him whose I am, even the Father, concerning me—having done this that I might subdue all things unto myself—

“Retaining all power, even to the destroying of Satan and his works at the end of the world, and the last great day of judgment” (D&C 19:2–3).

Our own testimonies of the Savior are framed by the testimony and teachings of the Prophet Joseph Smith. Is it any wonder then that the Prophet taught that “the fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.”6

Joseph Smith’s apostolic testimony of the divine reality and the Resurrection of Jesus Christ, as well as his knowledge of the redemptive and saving power of the Savior, can best be seen by the Prophet’s own beautiful, powerful, and succinct witness:

“And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives!

“For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father—

“That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God” (D&C 76:22–24).

Notes

1. See Book of Mormon Reference Companion, ed. Dennis L. Largey (2003), 457–58.

2. See Lucy Mack Smith, History of Joseph Smith, ed. Preston Nibley (1958), 128–29.

3. History of Joseph Smith, 128, 129.

4. The 116 pages were lost in June 1828. In July Joseph Smith received what is now section 3 of the Doctrine and Covenants. In September the plates were returned to the Prophet. See the historical introductions to D&C 3; 10.

5. History of the Church, 4:461.

6. History of the Church, 3:30.

Just having a hard time accepting some of their threads (like this one for example) that I find extremely offensive. I’m at the point that I’m not going to allow any protected LDS/Mormon Caucus threads on FR. You can’t post offensive stuff like this and expect Christians not to object to it. [JimRob]

As I mentioned in my last post (#423) -- and in an earlier one (#334) -- JimRob took a very reasoned position in objecting to this article being placed in a protected "caucus" when the article's references themselves are so provocatively controversial.

I mentioned in post #334 I would address yet another article reference from what Paragon Defender provocatively posted...and I began doing that in my last post.

Reference from the article that Paragon Defender tried to sneek by as a "caucus": One could research the numerous topics and cross-references of the Topical Guide and Guide to the Scriptures referring to Jesus Christ and still not understand the breadth of information on the Savior that the Prophet Joseph Smith brought to the world.

I have a copy of the Topical Guide to the Scriptures of of the Church of Jesus Christ of Latter-day Saints (published by the church-owned Deseret Book Company, 1977). I will reference this in my posts as the '77 TopGuide.

What are some of the other objectionable components of this book and the way they manufacture a distinctly different Jesus (I will only quote those references under the headings where they attempt to sale a different Jesus):

(1) '77 TopGuide, p. 229: Alma 7:10: "He shall be born of Mary, at Jerusalem which is the" [Joseph Smith was ignorant that the Christ child was born in Bethlehem!!!...since his birthplace is linked to a prophesy in Micah 5, Ephrata, no Jewish prophet in the Book of Mormon -- if there was one -- would make this mistake...In that day, Bethlehem was NOT considered as "Jerusalem," no matter what Mormon apologists try to tell you!]

(2) '77 TopGuide, p. 239: D&C19:10: For Endless is my Name [This is where Smith tried to change the doctrine of eternal hell to just being temporary -- making "endless" an adjective of Jesus' Name!]

(3) '77 TopGuide, pp. 231, 233 [see Jesus Christ, Crucifixion of" and "Jesus Christ, Death of": References: "3 Nephi 9:16(1-22)" on p. 231 and "3 Nephi 8:5(5-25)" on pp. 231, 233.]

Now why would it be important for Christians to respond to this?

* The Biblical Jesus came to be our righteousness (1 Cor. 1:30); the Book of Mormon jesus came to search for mere human-produced righteousness (3 Nephi 9:11)
* The Biblical Jesus came to see that they would have life (John 10:10); the Book of Mormon jesus came to bring down destruction (3 Nephi 9:12) and ensure that people would "howl" in that destruction (3 Nephi 8:23)
* The Biblical Jesus came to ensure people would have abundant life (John 10:10); the Book of Mormon jesus came to ensure people would be in "continual...mourning" (3 Nephi 8:23)
* The Biblical Jesus came to be the Light of the world (John 1:9; 8:12; 9:5); the Book of Mormon jesus came to yield complete darkness for three days (3 Nephi 8:23)

* This ABSOLUTELY VITAL difference of the Mormon “restored gospel” is presenting a violent Mormon jesus: When the Mormon jesus dies, he unleashes punishment and levels 16 cities, killing 70,000-->90,000 people (see 3 Nephi 8 and 3 Nephi 9). Nothing of the kind is stated in the Bible.

Yes, there was judgment on the cross!
Yes, it was terrible!
But the real Jesus absorbed all of that judgment and terror -- our very sins -- there on the cross!

Too many LDS & RLDS alike ONLY see the Book of Mormon Easter judgment upon people! The week that followed the Book of Mormon jesus’ resurrection, was a terrible 4 days or so! No wonder they want to stay away from the cross and what immediately happened according to the Joseph Smith version of events:

Mormon version of Jesus speaking post-resurrection:
city Zarahemla: I burned with fire, and the inhabitants thereof [3 Nephi 9:3; cf. 3 Nephi 8:8, 24)
city Moroni: I caused to be sunk in the depths of the sea, and the inhabitants thereof to be drowned. [3 Nephi 9:4; cf. 3 Nephi 8:9]
city Moronihah: have I covered with earth, and the inhabitants thereof, to hide their iniquities and their abominations from before my face, that the blood of the prophets and the saints shall not come any more unto me against them. (3 Nephi 9:5)
city Gilgal: have I caused to be sunk, and the inhabitants thereof to be buried up in the depths of the earth; [3 Nephi 9:6]
cities Onihah, Mocum, and Jerusalem: waters have I caused to come up in the stead thereof, to hide their wickedness and abominations from before my face, that the blood of the prophets and the saints shall not come up any more unto me against them. [3 Nephi 9:7]
cities Gadiandi, Gadiomnah, Jacob, and Gimgimno: all these have I caused to be sunk, and made hills and valleys in the places thereof; and the inhabitants thereof have I buried up in the depths of the earth, to hide their wickedness and abominations from before my face, that the blood of the prophets and the saints should not come up any more unto me against them. [3 Nephi 9:8]
city Jacobugath: have I caused to be burned with fire because of their sins and their wickedness, which was above all the wickedness of the whole earth, because of their secret murders and combinations; for it was they that did destroy the peace of my people and the government of the land; therefore I did cause them to be burned, to destroy them from before my face, that the blood of the prophets and the saints should not come up unto me any more against them. [3 Nephi 9:9]
cities Laman, Josh, Gad, Kishkumen: have I caused to be burned with fire, and the inhabitants thereof, because of their wickedness in casting out the prophets, and stoning those whom I did send to declare unto them concerning their wickedness and their abominations. [3 Nephi 9:10]

In the true gospel Jesus is entombed.
In the Mormon “restored gospel", the mass of people in Moronihah is the emphasis of entombment, having been covered with an entire mountain by the Mormon jesus! (3 Nephi 8:10)
On Easter week! The other cities were all either sunk by the Mormon jesus, or horrifically burned to death, plus for added emphasis, ”many great destructions have I caused to come upon this land...” (3 Nephi 9:12)

The true gospel: "It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners." (Bible, Mark 2:17)

The Mormon Easter version of this: 11 And because they did cast them all out, that there were NONE RIGHTEOUS AMONG THEM, I did send down fire and destroy them, that their wickedness and abominations might be hid from before my face, that the blood of the prophets and the saints whom I sent among them might not cry unto me from the ground against them. [3 Nephi 9:11]
Now if the destruction of all these Book of Mormon “cities” wasn’t enough of an “Easter tale” for Smith, here’s what he said went on in immediate days following Jesus’ resurrection:
3 Nephi 9:12:
12 And many great destructions have I caused to come upon this land…
3 Nephi 8:
6 And there was also a great and terrible tempest; and there was terrible thunder, insomuch that it did shake the whole earth as if it was about to divide asunder.
7 And there were exceedingly sharp lightnings, such as never had been known in all the land.
11 And there was a great and terrible destruction in the land southward.
12 But behold, there was a more great and terrible destruction in the land northward; for behold, the whole face of the land was changed, because of the tempest and the whirlwinds, and the thunderings and the lightnings, and the exceedingly great quaking of the whole earth;
13 And the highways were broken up, and the level roads were spoiled, and many smooth places became rough.
15 And there were some cities which remained; but the damage thereof was exceedingly great, and there were many in them who were slain.
16 And there were some who were carried away in the whirlwind; and whither they went no man knoweth, save they know that they were carried away.
17 And thus the face of the whole earth became deformed, because of the tempests, and the thunderings, and the lightnings, and the quaking of the earth.
18 And behold, the rocks were rent in twain; they were broken up upon the face of the whole earth, insomuch that they were found in broken fragments, and in seams and in cracks, upon all the face of the land.
19 And it came to pass that when the thunderings, and the lightnings, and the storm, and the tempest, and the quakings of the earth did cease—for behold, they did last for about the space of three hours; and it was said by some that the time was greater; nevertheless, all these great and terrible things were done in about the space of three hours—and then behold, there was darkness upon the face of the land.
20 And it came to pass that there was thick darkness upon all the face of the land, insomuch that the inhabitants thereof who had not fallen could feel the vapor of darkness;
21 And there could be no light, because of the darkness, neither candles, neither torches; neither could there be fire kindled with their fine and exceedingly dry wood, so that there could not be any light at all;
22 And there was not any light seen, neither fire, nor glimmer, neither the sun, nor the moon, nor the stars, for so great were the mists of darkness which were upon the face of the land.
23 And it came to pass that it did last for the space of three days that there was no light seen; and there was great mourning and howling and weeping among all the people continually; yea, great were the groanings of the people, because of the darkness and the great destruction which had come upon them.
24 And in one place they were heard to cry, saying: O that we had repented before this great and terrible day, and then would our brethren have been spared, and they would not have been burned in that great city Zarahemla…

I'm sorry, but Jesus didn't come to make people "howl" in their own destruction (3 Nephi 8:23)...that wasn't his purpose in coming the first time!

Jesus said: I am come that they might have LIFE, and that they might have it more abundantly. (John 10:10)

(4) '77 TopGuide, pp. 224, 226, 232, 234, 250: This book cites JFS - V -- standing for "Joseph F. Smith - Vision" -- which was originally at that time NOT yet Doctrine & Covenants 138. '77 TopGuide references vv. 2, 3, 24, 18, 27 and 35 in conjunction with "Jesus Christ."

Now why is this inflammatory & should be allowed to be responded to by the Christian community?

'Twas 1918 -- and Joseph F. Smith -- a nephew of Joseph Smith -- was mourning the death of his eldest son, Hyrum Mack Smith, who died January 1918 due to a ruptured appendix; 8 months later, in late September, Smith's daughter-in-law, Hyrum's widow, Ida Bowman Smith, died of heart failure a week after giving birth to a baby boy.

The grieving, ailing, aging 92 yo Smith probably sought contact with the spirit world.

Lds thought so much of more dead appearing to their "prophet" in 1918 that they added it to their "Scriptures" (D&C 138)...His uncle, Joseph Smith, has dozens of accounts of the dead appearing to him. And then the Lds church thought so much of this that they put most of them in a 2007 book on the series of Lds "Presidents" ("Prophets").

Specifically, Joseph F. Smith -- claimed 92 years ago this month to see the hosts of the dead, both small and great...an innumerable company of the spirits of the just (D&C 138:11-12) -- and these spirits were just waiting for Mormon missionaries to come their way to be redeemed -- as JF Smith said that the Mormon jesus had prepared "the faithful spirits of the prophets who had testified of him in the flesh; That they might carry the message of redemption unto all the dead, unto whom he could not go personally, because of their rebellion and transgression, that they through the ministration of his servants might also hear his words. (D&C 138:37-38)

Who was he talking about? This is where Mormon beliefs gets confusing. You need to understand that Mormonism teaches that the spirit world is on this planet; that it's not very far from us; and that "all mankind" goes there upon death, no matter what you did in this life. If you don't believe me, go to this Lds article as a primer: The Spirit World, Our Next Home So on the one hand, Joseph F. Smith mentions seeing the "spirits of the just", but then he also mentions seeing spirit-rebels.

Lds try to claim the apostle Peter's account of Jesus proclaiming victory to the dead in prison as Scriptural justification. But Jesus didn't go preach to the "just spirits." And the rebel spirits He preached to were only those who lived during Noah's day, a very limited number (1 Peter 3:20) in contrast to those who've ever lived on this planet. This Mormon elder writing this article tries to claim that a "gospel" was going out to those who "rejected the prophets," but there were no "prophets" mentioned in the first several chapters of the book of Genesis (up through Noah's day). Even Noah is never mentioned to be a prophet.

Besides, Jesus made it quite clear in an account about a certain rich man and a certain beggar named Lazarus (Luke 16) that when the wealthy man told Abraham that he had five brothers who should be warned about that place of flaming torment (Luke 16:23-28), Abraham told him: "They have Moses and the prophets; let them hear them...If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." (Luke 16:29, 31)

So: Joseph F. Smith and this elder-writer must consider Abraham and Jesus to be liars. Here they clearly said these in torment will not be persuaded even if a resurrected missionary comes to them. Mormons claim an entire missionary structure has been set up to go to the rebel dead who have rejected the prophets. [See link above, The Spirit World, Our Next Home, bottom of the article, for proof]. Who are you going to believe? Abraham and Jesus? Or the Mormon false prophets who contradict them?

Source: My post #2, from: The Doctrine of Temple Work
(See also: Becoming Scripture: D&C 138 )

JimRob, I appreciate your vigilance!

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