Fullness of the gospel is contained in a few verses throughout the Book of Mormon wherein the need for faith, repentance, baptism, and receiving the Holy Ghost are outlined. That is the gospel. That is preserved in the Book of Mormon in full in many places.diligently seeking wrote: ↑March 11th, 2022, 11:35 amI believe the BoM is with out wiggle room with explaining doctrine with what it is and what it is not. Polygamy being no exception. either the Book contains the fullness which will produce instructions for exaltation / proper behavior or it does not. Jesus said it contains the fullness. I connect dots differently than you based on my belief in the Lords reassurance about the the fullness of the Gospel contained in it.Baurak Ale wrote: ↑March 11th, 2022, 9:45 am You set up a false dichotomy at almost every turn here. See my responses below:
diligently seeking wrote: ↑March 10th, 2022, 11:40 pm Knowing how the Lord thought about Emma being “an elect lady” and how Brigham thought about Emma being the “most wicked person on earth”. Any one else find it just a little curious that in D&C 132 which entered the scene 8 years after Joseph’s death —-that straight from Brigham’s safe keeping — the members in SLC learned that Emma is to be destroyed / dammed if she does not get in line with the new order of celestial marriage? Curious expressions, right?
God does not change in his attributes but as men change his opinion of them is bound to reflect their use of agency good or bad. When Hyrum was called to become a counselor to Joseph the Lord said that he would "be crowned with the same blessing, and glory, and honor, and priesthood, and gifts of the priesthood, that once were put upon him that was my servant Oliver Cowdery" (D&C 124:95). There are other examples in the D&C of people who at one time had the favor of God and were called great things by him but who by and by failed to live up that calling and the Lord called them "fallen" (see D&C 118:6). That Emma could have at one time been an 'elect lady' and later "money had become her God" is no surprise to those familiar with human nature, something Joseph learned by "sad experience" (D&C 121:39). That anyone, a wife not excepting, should be damned for not obeying a command of the Lord should not be surprising in the least.
Also, how bout that David and Solomon not being sanctioned to take on wives which we learn this in the BoM but in “132” they were given the green light to practice polygamy.
The Bible does not say that they were not sanctioned to take on wives. If it does then the prophet Nathan was sorely misinformed when he promised David more wives if he had continued in righteousness. From the perspective of the prophets during Old Testament, D&C 132 is in perfect accord with their understanding, having God's green light on polygamy. The Book of Mormon says that Lehi gave his children a commandment not to practice polygamy and yet Jacob had to contend with them on the subject. Why? Because they were justifying immorality by way of the scriptures. Jacob says the Lord viewed David and Solomon's wives as an abomination, but he doesn't specify which wives, for, according to the Bible, many were good in God's sight. That the principle itself cannot be categorically rejected as an abomination is evident in verse 30 where God says he himself—despite being holy—may require it! (omitting the fact that it is part and parcel of the Melchizedek fulness). As Orson Pratt once observed:
JOD 13:183Because the Lord dealt thus with the small branch of the House of Israel that came to America, under their peculiar circumstances, there are those at the present day who will appeal to this passage in the Book of Mormon as something universally applicable in regard to man's domestic relations. The same God that commanded one branch of the House of Israel in America, to take but one wife when the numbers of the two sexes were about equal, gave a different command to the hosts of Israel in Palestine. But let us see the qualifying clause given in the Book of Mormon on this subject. After having reminded the people of the commandment delivered by Lehi in regard to monogamy, the Lord says, 'For if I will raise up seed unto me, I will command my people; otherwise they shall hearken unto these things;' that is, if I will raise up seed among my people of the House of Israel, according to the law that exists among the tribes of Israel I will give them a commandment on the subject, but if I do not give this commandment they shall hearken to the law which I gave unto their father Lehi. That is the meaning of the passage, and this very passage goes to prove that plurality was a principle God did approve under circumstances when it was authorized by Him."
And of course the 2 different ways in which polygamy is authorized one way contained within BoM and one entirely different way found in 132?
Assuming that here you actually refer to Jacob 2:30 ("I will command my people"), then what is different from D&C 132, where it says, "God commanded Abraham, and Sarah gave Hagar to Abraham to wife. And why did she do it? Because this was the law; and from Hagar sprang many people. This, therefore, was fulfilling, among other things, the promises. Was Abraham, therefore, under condemnation? Verily I say unto you, Nay; for I, the Lord, commanded it" (D&C 132:34 – 35)?
Perhaps you are scripturally uninformed, in which case I present the above verses to clarify the matter for you. In both cases marriage is a commandment from God (this is true of monogamy too).
it is more than safe to say, I think we all could agree, If God is the same yesterday today and forever either 132 has been edited / changed and is wrong or the Book of Mormon was not translated correctly and is wrong —-Meaning either 132 is the mind and will of the Lord or the BoM is the mind and will of the Lord.
I don't agree at all. I see the same God throughout both passages, although the Nephite record appears to purposefully omit the rightness of many of David and Solomon's wives and concubines, but this omission makes sense given the actual whoredoms of the Nephite men. That the Lord uses particular wording at times and places and then reveals the true meaning of things later is not unscriptural at all (see D&C 19:4 – 12).
The Book of Mormon, if taken as every little opinion recorded in it is part of the fullness of the gospel, also includes as the gospel the trinity, wine in the sacrament, and capital punishment. I personally don’t preclude God from clarifying doctrinal truths through the Holy Ghost after the fact.