This description of when the Book of Mormon will come forth is not just a static moment in time, at the instant of its publication in 1830. It is descriptive of the entire epoch in which the publication of his book is available. Religion in this epoch is entirely theological and not revelatory. No one is adding new canon to their scriptures (apart from the Latter-day Saints). No faith other than ours holds the view that God will yet reveal to them many important things. We stand alone in welcoming further communication, further commandments and additional scripture from the Lord.
This theme about “teaching with their learning, and deny the Holy Ghost which giveth utterance” is taken from the immediately preceding chapter of Isaiah. (Isaiah 29 is paraphrased in 2 Nephi 27.) A verse there speaks bluntly about how people will “draw near unto me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precepts of men.” (v. 25.) From this verse Nephi will return repeatedly in his final teachings, drawing again and again the contrast between “learning” on the one hand, and “the Holy Ghost, which giveth utterance” on the other. This contrast will appear in 28: 4; 28: 14; 28: 26; 28: 29; and 28: 31. It is not repetition for effect. Nephi is condemning latter-day phenomena we are seeing right before our eyes. Babylon’s methods and influences are everywhere. Even the Saints are tempted to employ the “learning” of the scholars in preference to the “Holy Ghost, which giveth utterance.” As a people, we are working hard to produce a scholarly support for our faith. It has its place, to be sure, but not at the forefront. There, Nephi cautions us, the Holy Ghost is always to guide.
Historically, the tendency has always been to convert the spontaneity of the Spirit into the order of an administration. Policy replaces prophecy. This is how all other churches have brought about order. Their councils become, by fiat, the “voice of God.” This wellworn path is how Catholicism dealt with the failure of spiritual gifts within its Historic Christian movement. Ultimately, they concluded the results of their councils had to reflect the “will” of the Holy Spirit. The voice of the councils was the voice of God by definition. They were wrong. John Wesley would put the matter squarely when he wrote:
It does not appear that these extraordinary gifts of the Holy Spirit were common in the Church for more than two or three centuries. We seldom hear of them after that fatal period when the Emperor Constantine called himself a Christian; …From this time they almost totally ceased, very few instances of the kind being found. The cause of this was not, as has been supposed, because there was no more occasion for them, because all the world was become Christians. This is a miserable mistake; not a twentieth part of it was then nominally Christian. The real cause of it was that the love of many, almost all Christians, so called, was waxed cold. The Christians had no more of the spirit of Christ than the other heathens…. This was the real reason the extraordinary gifts of the Holy Ghost were no longer to be found in the Christian church because the Christians were turned heathens again, and only had a dead form left. (John Wesley’s Works, Vol. VII, 89; 26-27.)
It is often uncomfortable to trust in the Spirit to lead. But it is preferable to allowing even wise councils to decide things for God. Very often in history, bad ideas were adopted by people who lacked the capacity to distinguish between their own moods and promptings of the Holy Ghost.
This verse from Isaiah was paraphrased by Christ in the First Vision and formed in significant measure the reason for the Restoration to take place (JS-H 1: 19). Men were disconnected from the Spirit. Although this disconnect prevailed at the time of Joseph Smith, it was not instantly cured by the Restoration of the Gospel. It is only cured now to the extent any person receives the “power of godliness” into their lives. It is cured only to the extent a person heeds Nephi’s warning, and leaves aside the “arm of flesh” or the understandings taught by the “precepts of men,” and instead receives “utterance” from “the Holy Ghost.” This problem is not just about how the world’s religions failed historically, it is also a daunting challenge to us as Latter-day Saints. Getting in the middle of a herd and moving with them, even if you think some of them have the Holy Ghost, is no guarantee you will have “oil in your lamp” from your own personal experience with the Holy Spirit.
The dilemma Nephi warns us about is illustrated in a recent crisis of faith of a life-long educator in the Church Education System. Grant Palmer became so discouraged over this problem he now urges the Saints to abandon altogether the notion you can determine truth through the Holy Ghost. (See, Palmer, Grant H., An Insider’s View of Mormon Origins. Salt Lake City: Signature Books, 2002.) There is a problem in distinguishing between strongly felt, but foolish ideas on the one hand, and direction from the Holy Ghost on the other. It is so subtle a problem many despair attempting to solve it. Palmer is among those who have given up trying.
Nephi puts us directly into the problem, however, and will not let us out. He goes so far as say: “wo be unto him that hearkeneth unto the precepts of men, and denieth the power of God and the gift of the Holy Ghost.” (2 Nephi 28: 26.) Using the word “wo” denotes severe condemnation and ultimate damnation, unless there is repentance. It is a serious matter to get right.
When the restoration of the Gospel occurred, the contrast between those who believed there was a closed canon of scripture (Historic Christianity) and those willing to receive new revelation and follow Joseph Smith as a Prophet of God, was so stark a contrast this dilemma seemed solved. And for that generation, in large part, it probably was. However, as the Saints grew in numbers, and the first wards were formed, Joseph’s connection became more and more attenuated. He simply couldn‘t minister to everyone’s needs, answer everyone’s questions, or solve everyone’s day to day concerns. As a consequence, he warned the Relief Society in Nauvoo against depending too much upon him and not getting answers for themselves from the Holy Ghost. He remarked the Saints “were depending on the Prophet, hence were darkened in their minds, in consequence of neglecting the duties devolving upon themselves.” (DHC 5: 19.)
In our day we think we’ve solved this problem by the simple platitude: “follow the prophet,” and yet the Prophet Joseph taught this was no solution at all. We want to rely upon D&C 21: 4-5: “Wherefore, meaning the church, thou shalt give heed unto all his words and commandments which he shall give unto you as he receiveth them, walking in all holiness before me; For his word ye shall receive, as if from mine own mouth, in all patience and faith.” And that is certainly part of the requirements for being a Latter-day Saint and approved by God. But the scriptures won’t allow it to be the exclusive obligation, because Section 76 warns us against following any man, even a true prophet of God, at the peril of becoming a Telestial being. So, we cannot chant any mantra about “follow the prophet” and ultimately accomplish what Nephi is warning us we must do. Our obligations run much deeper.
There is a great difference between following President Hinckley on the one hand because he holds an office, and following the Lord on the other, whose voice you recognize in the teachings of President Hinckley. In the first, you are trusting in a man. In the second, you are following the Lord, not man. It is a distinction of utmost importance. President Hinckley has never asked you to follow him merely because of his office. I’ve listened carefully to him, and have never heard him offer such a proposition. He does exactly as the scriptures teach: he persuades, instructs and invites. Accordingly, it is up to each of us in turn to do as the scriptures teach; and to listen with the Spirit to find if President Hinckley speaks with the ratifying approval of the Holy Ghost. As we do this, we are not following any earthly man. Instead, we are following the Lord.
Even more than that, however, President Hinckley receives revelation for the whole Church. He does not receive all revelation needed by you. To administer a global church, with over 12 million members, stakes in the thousands, wards in the tens-of-thousands, universities, publishing, radio and television stations, over fifty-thousand missionaries serving at any given time, visitors’ centers, temples, adding more than one newly-built chapel a day somewhere in the world, and more, is enough to utilize all the capabilities of any inspired leader. For you to expect him also to direct you in every particular in which you need individual inspiration, is not only unreasonable—it is unscriptural. A little common sense will lead you to that conclusion. Nephi’s warning means, among other things, you have an obligation to seek for the Spirit in your own life, just as the Sacrament prayer reminds you weekly.
These are difficult things being put before us by Nephi. They are the kinds of things one would expect a true prophet to warn against. There is nothing easy here, because each of us is working out our salvation. Nephi wants us to grow up, accept responsibility for ourselves, and stop, as Joseph put it: “depending on the Prophet, hence were darkened in their minds, in consequence of neglecting the duties devolving upon themselves.” (DHC 5: 19.) It should make us all feel a bit challenged as we contemplate the great responsibility he urges us to shoulder. We should expect nothing less, however, for any soul who would want to return and live as a peer with God. It is also a liberating and wonderful precept Nephi is teaching. Freedom to choose is the essence of existence. We exist because we have been given the right to choose. Therefore you should welcome the opportunity to choose for yourself as one of God’s great gifts to you.