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LDS (Mormon) Prophecy - Reasons for Preparedness


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LDS Prophets on "Survivalism"



Thomas S. Monson

(Apostle, 1963; Second counselor to President Ezra Taft Benson, 1985,

Second counselor to President Howard W. Hunter 1993, First Counselor to

President Gordon B. Hinckley, 1995)

"Ensign," September 1986

Faithful compliance with these revealed welfare principles and

practices have preserved lives in times of crises. An example is found

in the response of Church members to the 1985 earthquake that devastated

parts of Mexico City. Church members and leaders rose to the occasion,

drawing on their own preparedness efforts to help themselves and others

around them.

Another example occured at the time of the Idaho Teton Dam disaster

in the summer of 1976, when thousands of Latter-day Saints gave of their

own reserves to those whose every belonging was swept away in the

floodwaters. We remember also the massive efforts of Church members

following World War II when our own prophet-leader, President Benson,

then a member of the Council of the Twelve, administered the

distribution of more than seventy-five train-carloads of commodities to

needy members in war-ravaged Europe. These outpourings of humanitarian

service were made possible by the faithful adherence of Church members

to the very principles we have just reviewed.

...President Spencer W. Kimball further taught concerning self-reliance:

"The responsibility for each person's social, emotional, spiritual,

physical, or economic well-being rests first upon himself, second upon

his family, and third upon the Church if he is a faithful member

thereof.

...Perhaps no counsel has been repeated more often than how to _manage

wisely our income._ Consumer debt in some nations of the world is at

staggering levels. Too many in the Church have failed to avoid

unnecessary debt. They have little, if any, financial reserve. The

solution is to budget, to live within our means, and to save some for

the future.

...Recent surveys of Church members have shown a serious erosion in the

number of families who have _a year's supply_ of life's necessities.

Most members plan to do it. Too few have begun. We must sense again the

spirit of the persistent instruction given by Elder Harold B. Lee as he

spoke to the members in 1943: "Again there came counsel in 1942....'We

renew our counsel, said the leaders of the Church, and repeat our

instruction: Let every Latter-day Saint that has land, produce some

valuable essential foodstuff thereon and then preserve it'...Let me ask

you leaders who are here today: In 1937 did you store in your own

basements and in your own private storehouses and granaries sufficient

for a year's supply? You city dwellers, did you in 1942 heed what was

said from this stand?" (In Conference Report, April 1943, p.127.)

...Undergirding this pointed call is the stirring appeal from our own

living prophet, President Ezra Taft Benson, wherein he has given

specific suggestions for putting these teachings into action:

"From the standpoint of food production, storage, handling, and the

Lord's counsel, wheat should have a high priority....Water, of course,

is essential. Other basics could include honey or sugar, legumes, milk

products or substitutes, and salt or its equivalent. The revelation to

produce and store food may be as essential to our temporal welfare today

as boarding the ark was to the people in the days of Noah." (Ensign,

Nov., 1980, p.33.)

As has been said so often, the best storehouse system that the Church

could devise would be for every family to store a year's supply of

needed food, clothing, and, where possible, the other necessities of

life.

In the early church, Paul wrote to Timothy, "If any provide not for

his own, and specially for those of his own house, he hath denied the

faith, and is worse than an infidel." (1 Tim. 5:8.) It is our sacred

duty to _care for our families, including our extended families._

Ezra Taft Benson

October Conference, 1987

Fathers, another vital aspect of providing for the material needs of

your family is the provision you should be making for your family in

case of an emergency. Family preparedness has been a long-established

welfare principle. It is even more urgent today. I ask you earnestly,

have you provided for your family a year's supply of food, clothing,

and, where possible, fuel? The revelation to produce and store food may

be as essential to our temporal welfare today as boarding the ark was to

the people in the days of Noah.

...Yes, brethren, as fathers in Israel you have a great responsibility

to provide for the material needs of your family and to have the

necessary provisions in case of emergency.

Ezra Taft Benson

April Conference, 1988

And what about family preparedness? Family preparedness has always

been an essential welfare principle in perfecting the Saints. Are each

if us and our families following, where permitted, the long-standing

counsel to have sufficient food, clothing, and where possible, fuel on

hand to last at least one year?

Encyclopedia of Mormonism, Vol.1,

CONSTITUTION OF THE UNITED STATES OF AMERICA

While LDS scripture reinforces the traditional Christian duty of

"respect and deference" to civil laws and governments in general as

stem "instituted of God for the benefit of man" (D&C 134:1, 6), Latter-day

Saints attach special significance to the Constitution of the United

States of America. They believe that the Lord "established the

Constitution of this land, by the hands of wise men whom [he] raised up

unto this very purpose" (D&C 101:80). The Prophet Joseph Smith once

described himself as "the greatest advocate of the Constitution of the

United States there is on the earth" (Hc 6:56-57). All of his successors

as President of the Church have reaffirmed the doctrine of an inspired

Constitution. This consistent endorsement is notable, for basic LDS

teachings are far removed from the premises of American liberalism, and

largely as a result of these differences, Latter-day Saints suffered

considerable persecution before achieving an accommodation with

mainstream America.

The idea of an inspired Constitution is rare in contemporary public

discourse and wholly absent from contemporary constitutional and

historical scholarship. Seeking to discern the hand of divinity in

America's beginnings, however, was once common not only in popular

rhetoric but also among eminent nineteenth-century historians such as

George Bancroft. Perhaps even more important is the repeated

acknowledgment of divine aid by America's founding fathers. Notably,

George Washington frequently expressed gratitude to God for felicitous

circumstances surrounding the rise of the United States and chose the

occasion of his first inaugural address to recognize the providential

character of the framing of the Constitution:

No people can be bound to acknowledge and adore the invisible hand

which conducts the affairs of men, more than the People of the United

States. Every step by which they have advanced to the character of an

independent nation seems to have been distinguished by some token of

providential agency. And in the important revolution just accomplished

in the system of their united government, the tranquil deliberations and

voluntary consent of so many distinct communities, from which the event

has resulted, cannot be compared with the means by which most

governments have been established, without some return of pious

gratitude, along with an humble anticipation of the future blessings

which the past [blessings] seem to presage [W. Allen, ed., George

Washington: A Collection, p. 461. Indianapolis, Ind., 1988].

LDS teaching and revelation are in harmony with this

self-understanding of the founding generation. Latter-day Saints believe

that the Lord established the Constitution, not by communicating

specific measures through oracles, but by raising up and inspiring wise

men to this purpose (see D&C 101:80). This emphasis on the extraordinary

character of the American founders--and perhaps, more generally, on the

founding generation as a whole--accords with assessments by

contemporaries, as well as by later students of the period. Thomas

Jefferson, then U.S. ambassador to France, described the Constitutional

Convention of 1787 as "an assembly of demigods." More than forty years

later, Alexis de Tocqueville, the noted French observer of American

society, included the American people as a whole in his praise of the

founding:

That which is new in the history of societies is to see a great

people, warned by its lawgivers that the wheels of government are

stopping, turn its attention on itself without haste or fear, sound the

depth of the ill, and then wait for two years to find the remedy at

leisure, and then finally, when the remedy has been indicated, submit to

it voluntarily without its costing humanity a single tear or drop of

blood [Vol. 1, p. 113].

This understanding of the divine inspiration of the Constitution as

mediated through the human wisdom of the founders and the founding

generation invites the inference that new needs and circumstances might

require the continued exercise of inspired human wisdom by statesmen

and citizens alike. LDS leaders have taught that the Constitution is not

to be considered perfect and complete in every detail (as evidenced most

clearly by its accommodation with slavery, contrary to modern scripture;

e.g., D&C 101:79) but as subject to development and adaptation. It was

part of the wisdom of the founders to forbear from attempting to decide

too much; they therefore provided constitutional means for

constitutional amendment. President Brigham Young explained that the

Constitution "is a progressive--a gradual work"; the founders "laid the

foundation, and it was for after generations to rear the superstructure

upon it" (JD 7:13-15).

If the wisdom embodied in the Constitution is considered open to

future development, so must it be understood as rooted in the past. J.

Reuben Clark, Jr., perhaps the most thorough expositor of the

Constitution among past LDS Church leaders, emphasized the dependence of

the founders' wisdom on "the wisdom of the long generations that had

gone before and which had been transmitted to them through tradition and

the pages of history" (1962, p. 3). He saw the Constitution as the

product of Englishmen's centuries-long struggle for self-government.

This historical perspective fits well with the account of the Book of

Mormon, according to which the Lord guided the discovery, colonization,

and struggle for independence of America (1 Ne. 13:12-13), in order to

establish it as a "land of liberty" (2 Ne. 10:11). Latter-day Saint

teaching differs from the traditional providential view of the founding

chiefly in holding this liberty not only a blessing in itself but also a

condition for the restoration of the fulness of the gospel of Jesus

Christ.

LDS teaching about the wisdom of the founders readily acknowledges

that it was both conditioned by the past and open to the future. But

there can be no question of completely reducing the Constitution to its

historical conditions. If the document framed in 1787 remains a

touchstone today, this is because, in some admittedly imperfect way, it

aims at "the rights and protection of all flesh, according to just and

holy principles" (D&C 101:77). Church President David O. McKay affirmed

that "there are some fundamental principles of this republic which, like

eternal truths, never get out of date. . . . Such are the underlying

principles of the Constitution" (p. 319).

The scriptural reference to "just and holy principles" appears to

locate these fundamentals in certain "rights." Section 98 of the

Doctrine and Covenants recommends friendship to constitutional law based

on the harmony between freedom under its law and freedom under God (D&C

98:6, 8). Similarly, revelation links human "rights" with the

opportunity to "act in doctrine and principle pertaining to futurity,

according to the moral agency which I have given unto him, that every

man may be accountable for his own sins in the day of judgment" (D&C

101:78). In this way, the reverence of Latter-day Saints for the

Constitution is anchored in the fundamental doctrine of free agency, or

the idea that God makes possible people's progress toward eternal life

in part by exposing them to the consequences, good or bad, of their

choices. LDS scholars who have examined the Constitution from the

standpoint of this fundamental interest in moral freedom have exhibited

its connection with the basic principles of the rule of law (Reynolds,

Hillam) and of the separation of powers (Hickman, in Hillam), both of

which concepts are connected with the ideal of limited government.

If "moral agency" stands at the core of the doctrine of an inspired

Constitution, then one might say that whereas LDS teaching in the

nineteenth century emphasized the agency, Church leaders in the

twentieth century have increasingly stressed the moral foundations of

the Constitution, echoing the prophet Mosiah2 in the Book of Mormon: "If

the time comes that the voice of the people doth choose iniquity, then

is the time that the judgments of God will come upon you" (Mosiah

29:26-7; cf. Ether 2:8-12). Their praise of the Constitution has often

been paired with warnings against the evils of Marxist communism, a

system opposed to the Constitution and moral freedom.

LDS attachment to the Constitution has been further encouraged by an

important oral tradition deriving from a statement attributed to Joseph

Smith, according to which the Constitution would "hang by a thread" and

be rescued, if at all, only with the help of the Saints. Church

President John Taylor seemed to go further when he prophesied, "When the

people shall have torn to shreds the Constitution of the United States

the Elders of Israel will be found holding it up to the nations of the

earth and proclaiming liberty and equal rights to all men" (JD 21:8). To

defend the principles of the Constitution under circumstances where the

"iniquity," or moral decay, of the people has torn it to shreds might

well require wisdom at least equal to that of the men raised up to found

it. In particular, it would require great insight into the relationship

between freedom and virtue in a political embodiment of moral agency.


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