LDS Church has a test to discern good, and bad spirits

Mormonism, even in its more modern version today, does firmly believe in the visitations of spirits, good and bad, as well as resurrected beings. After all, the church’s genesis involved the presence of an evil spirit, followed by the appearance of two resurrected divine beings, to its founder, Joseph Smith. In fact, in Mormon scripture, there are specific instructions on how to discern good spirits from bad. It’s found in Doctrine & Covenants, Section 129:

1 There are two kinds of beings in heaven, namely: Angels, who are resurrected personages, having bodies of flesh and bones—

2 For instance, Jesus said: Handle me and see, for a spirit hath not flesh and bones, as ye see me have.

3 Secondly: the spirits of just men made perfect, they who are not resurrected, but inherit the same glory.

4 When a messenger comes saying he has a message from God, offer him your hand and request him to shake hands with you.

5 If he be an angel he will do so, and you will feel his hand.

6 If he be the spirit of a just man made perfect he will come in his glory; for that is the only way he can appear—

7 Ask him to shake hands with you, but he will not move, because it is contrary to the order of heaven for a just man to deceive; but he will still deliver his message.

8 If it be the devil as an angel of light, when you ask him to shake hands he will offer you his hand, and you will not feel anything; you may therefore detect him.

9 These are three grand keys whereby you may know whether any administration is from God.

I’m sure there are other churches that have specific instructions on how to discern a supernatural visitor. It’d be interesting to compare notes. (It’s a Mormon thing to be sure but there are likely tens of thousands of Latter-day Saints, the majority probably missionaries, who are confident enough in their faith to want to put the “handshake” test on a spirit.) In one of my favorite Mormon-themed novels, “Brother Brigham,” by D. Michael Martindale,” the protagonist, C.H., visited by a spirit claiming to be Brigham Young, applies the handshake test. The spirit rather coyly avoids the test, by both asking C.H. if he wants to shake hands and saying he’d rather refuse. The “ruse” works on the human.

Spiritual manifestations were ubiquitous in the LDS Church in the 19th century. I’m reading Todd Compton’s new biography of Jacob Hamlin and his visits with spirits included his late father. The early Parley P. Pratt (seen above and read his autobiography) had so many communications with spirits, good and bad, that the young prophet, Joseph Smith assigned Pratt and others to go through the branches of the Mormons in May 1831, specifically to discern which spiritual manifestations were legitimate, or of the devil. You can read Smith’s charge to Pratt and others in Doctrine and Covenants, Section 50.

Members of the church are encouraged when they relate tales of being privileged to have a connection to positive vibes from the spirit world, or if they overcome the presence of an evil spirit, trying to add to their stress, depression, or tempt them to do wrong. However, it’s considered more appropriate to share such experience with intimates, such as family or close friends, or in a setting such as the LDS Fast and Testimony meeting. Occasionally, I hear a spirit anecdote in a class such as Sunday School, but not as often as I imagine such were related 150 years ago in Mormon wards and branches.

There is a strict rule, though, to the Mormon encouragement of communication with spirits. It must be a spiritual manifestation that reinforces the faith. In my job as a journalist, I have infrequent communications with persons who — as Mormons — claim heavenly visitations that told them that the church was not being directed as God wanted. These persons have either left the church or been excommunicated. One of the more poignant, and sad cases of this was my short correspondence with a woman, soft-spoken who sincerely told me that she had received revelation from spiritual sources that told her to tell the faithful to stop using sanitized versions of cuss words, such as “heck,” “darn,” “shoot,” and so on. She took this message from ward to ward, refusing entreaties to stop, until she was excommunicated.

For those who want to learn more about how angels and spirits fit into Mormon culture, there’s a fascinating article in a 2010 issue of the “Intermountain West Journal of Religious Studies.” (here).  In the piece, Benjamin E. Park, University of Edinburgh, School of Divinity, provides an overview of the early Mormon embrace of communications with spirits, which included a belief in guardian angels. Park notes that the LDS belief in communion with the other world was often a point of contention with other ministers. In debates, primarily with Parley P. Pratt, ministers would argue that while divine communication is possible, it’s not probable given Christ’s message and the Bible, and certainly would never be wasted on Joseph Smith’s Mormons! Park’s article also provides more early Mormon viewpoints on what angels are, even classifying them by degrees! It reads:

Apostle Orson Pratt argued that there were “four grand divisions,” including spirits or angels not yet embodied, spirits or angels currently embodied, spirits or angels disembodied yet waiting to be resurrected, and spirits or angels embodied in an immortal tabernacle.

An editorial in the Mormon newspaper, likely penned by William Phelps, divided angels into three categories: archangels, resurrected personages and the angels which are ministering spirits. 

This latter editorial goes into the most detail as to the nature and function of angels, making the revealing statement that “it is evident that the angels who minister to men in the flesh, are resurrected beings, so that flesh administers to flesh; and spirits to spirits…”

What’s fascinating about these old, arcane references from the 19th century is that they are doctrine very similar to what I was told, usually in conversation, sometimes in church classes, as a youngster growing up in the faith. Despite there being less emphasis on visits from spirits in the temple or elsewhere, it remains a strong tenant of Mormonism and one component that builds a testimony among many members.

--- Doug Gibson

--- Originally published at StandardNET

Hamblin biography captures the many talents of the 'apostle to the Indians'

Review by Doug Gibson

Add early Mormon explorer/colonizer/missionary Jacob Hamblin to the list of excellent biographies of early Mormon church leaders. Historian Todd Compton’s “A Frontier Life: Jacob Hamlin, Explorer and Indian Missionary,” University of Utah Press, 2013, covers its subject extensively.

Hamblin is best known for his efforts to assimilate American Indians into or near Mormon towns and culture. Those efforts, although very sincere, ultimately failed. As Compton explains, the entire movement of eastern United States’ settlers into long-inhabited Indian lands created a situation in which tribes were forced into competition for necessities such as water, seeds for food, hunting, and of course land. It was an overall battle that the American Indian would lose.

As a result, as Compton notes, Hamblin’s most effective skill with American Indians was his ability to negotiate through tense altercations. In 1874, after three Navajos were killed — and another wounded — by an Indian hater, his outlaw sons, and a hired man, Hamblin bravely went — essentially unprotected — to explain to the angry Navajos and others that the Mormons were not to blame. As Compton relates, Hamblin calmly asserted his innocence as Indians in the council were telling him he would soon be tortured and murdered as a payback. Hamblin survived that experience, and his explanation of the massacre ultimately overrode a biased report from a corrupt Indian agent who disliked Mormons. Only his genuine honesty, respect for the American Indians, and his past history of championing the Indians of the area, saved his life.

Compton’s biography solidifies Hamblin’s legacy as one of the best early explorers of the mid- to late- 19th century. He led exploring teams into pristine lands in and around the Grand Canyon. He led treks into Arizona, and was among the first to visit the Hopis. He moved into barren areas of Arizona, getting past the Colorado River, the Virgin River, going through canyons and along cliffs in areas that might trouble mountain goats. Compton relates Hamblin’s experiences with noted American West explorer John Wesley Powell, correctly noting that Powell relied heavily on Hamblin’s previous excursions, using his knowledge and experience.

In southern Utah, Hamblin settled Santa Clara, Kanab and other areas. A polygamist, he included American Indian women as wives. He was a fierce believer in Mormonism. As Compton explains, he was typical of believers in his era, noting “revelations” and judgments of God that could occur anywhere, in dreams, or while traversing the countryside. One explorer colleague wryly noted a trip in which Hamblin attempted to convert him to Mormonism.

Hamblin was baptized in Wisconsin in 1842. After his wife converted, the family traveled to Nauvoo shortly before the death of Joseph Smith. After the killing of the Mormon prophet, Hamblin gave his alliance to Brigham Young, eventually left Nauvoo after helping build the temple, and endured severe poverty in waiting areas such as Mount Pisgah, and Council Bluffs, Iowa, while waiting, with other Latter-day Saints, to earn the money to travel to Utah. One consolation was a return to Wisconsin and discovering his father, Isaiah, who had been anti-Mormon, had joined the church along with others of the family. They eventually traveled with him to Utah.

There was a severe drawback, though. Hamblin’s wife, Lucinda, left him and the family prior to the trek to Utah. As Compton notes, Hamblin is very harsh to her in his autobiography but conditions themselves were extremely harsh, and Compton adds that Hamblin’s next wife, Rachel, who knew Lucinda, had kinder recollections of her.

Things didn’t get easier for the family. Severe cholera struck their pioneer company while traveling to Utah. Although there were many deaths, and Jacob, Rachel and family members suffered, none of the Hamblin family died.

Although Compton clearly admires his subject, and the book often rebukes more hostile accounts of Hamblin, including John D. Lee’s memoirs, the author does not avoid the failings of Hamblin. Although he was not in southern Utah when the Mountain Meadows Massacre occurred, and would have certainly opposed it, Hamblin did assist Brigham Young and other leaders in misleading authorities of the massacre’s details. He also helped hide suspects, such as John D. Lee, by moving him to remote living spots. And, when Lee became expendable to Brigham Young, Hamblin dutifully testified against him at his trail.

This “disloyalty,” however, is mitigated by the fact that Lee was indeed guilty. As Compton, and others have noted, a key injustice of the aftermath of the Mountain Meadows Massacre is that others clearly as guilty as Lee, were not prosecuted and punished.

Hamblin’s efforts with the Indians were hampered by the widespread inability to understand the deep cultural chasm between the natives and the settlers. In fact, he eventually more or less gave up on working with the Paiutes of southern Utah, turning his expectations to the Hopis in Arizona. His most valuable strengths were his history of integrity with the Indians and his negotiating skills. They were needed often, particularly during the long Black Hawk War, and an 1860 expedition in Navajo in which George A. Smith Jr., the teenage son of LDS apostle George A. Smith, was killed by Indians. Hamblin’s earned trust was used often in dealing with Navajos, a strong tribe, with wealthy farmers, that was decimated by westward expansion.

Hamblin lived a frontier man’s life, often away from his family, as liable to sleep in a leaky tent than a clean bed. He suffered economically due to his church devotion, and that caused hardship for his wives and children. The “apostle to the Indians,” and his family, dealt with floods and parched conditions, and threats from Indians. His sorrows included returns from long explorations only to learn a child had died. He lived to age 67, dying of malaria in his own bed at the family home.

-- Originally published at StandardNET