A Path of Consent into the Law of Christ

A Path of Consent into the Law of Christ

As I reflected on The Perfect Mousetrap talk, one of the first thoughts that came to mind was that mousetraps are designed for mice, and that learning to behave like sheep may allow us to move on to new horizons and challenges. 

Precepts

All of us follow precepts (and underlying principles) that guide our behaviors and in turn shape our relationships. Nephi writing about our day said, “ they have all gone astray, save it be a few who are the humble followers of Christ. Nevertheless, they are led, that in many instances they do err because they are taught by the precepts of men.”(CC 2 Nephi 12:2.) All of us have instilled in us the “precepts of men” which govern how we think and shape how we respond to others. 

“Woe be unto him that crieth, All is well. Yea, woe be unto him that hearkeneth unto the precepts of men, and denieth the power of God and the gift of the holy ghost…Cursed is he that putteth his trust in man, or maketh flesh his arm, or shall hearken unto the precepts of men, save their precepts shall be given by the power of the holy ghost.” (CC 2 Nephi 12:5-6.)

I assume that the majority of Covenant Christians desire to live in communities where the Law of Christ is lived. I’m convinced that we do not have to be perfect to begin. This is an invitation to start laboring together—to come together by precept, reason, and persuasion—to live the Law of Christ and His precepts. It is an invitation to begin laboring to throw out and bury the precepts of men that are so often used as weapons against others. 

If we can change the precepts we follow individually, we can change our behavior and our environment. The Anti-Nephi-Lehites were an embodiment of this truth.

The Law of Christ

I assume that we do not need to understand every facet of the Law before we consent to let it govern us as individuals. I assume that by applying and growing from one precept to another, we will become aware of additional parts of the Law that must be embraced in order to more fully embody it as a community. As we become aware of those precepts, I recognize that we become responsible for giving deeper consent to the Law, and that Christ’s reign among us will grow.

When one among us becomes aware of a new precept or principle, I assume that only the tools of persuasion and reasoning can rightly be used to invite others to embrace it.

I’m convinced that Christ understood people would not always get along, and that conflict would arise. Below are several precepts from the Law of Christ, as found in the Covenant of Christ, that govern how relational conflict is to be handled. Following each precept are some of the assumptions that explain why the precept is given.

“Therefore if any of you will come to Me, or will start to come to Me, and remembers that your brother or sister holds anything against you, go your way first to your brother or sister to be reconciled with them, and then come to Me with full commitment in your heart and I’ll welcome you.”

This precept recognizes that offenses will arise even among covenant people. It assumes that worshippers will at times be the cause of those grievances, and not merely the victims.

“Accept accountability for your misconduct the instant it’s brought to your attention.”

This  acknowledges that misconduct will occur among covenant people, and that if it is not addressed early it will escalate.

“Accept life’s injustices gracefully, and when someone hits your right cheek, turn to him the other also.”

This assumes that harm will occur even among those consenting to live the higher Law. It assumes interactions will not always be kind or fair.

“Love your enemies also, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you, so you may become the children of your Father who is in heaven, for He makes His sun to rise on the evil and on the good.”

This presumes that even among covenant people there will be times when others curse you and oppose you. It assumes reconciliation will not always be mutual or immediate. Christ does not say, “Make sure you have no enemies.” Rather, He gives a precept that governs how His people are to conduct themselves when enemies exist—after the pattern of how the Father and the Son themselves behave toward those who oppose them.

“I warn you not to condemn others so that you aren’t condemned; for the reason you condemn anyone else will be the reason you’re also condemned—your standards for others will be used against you.”

This acknowledges that people will notice one another’s faults, and that this is normal. Christ is not calling for moral blindness, but is giving a precept that governs how discernment is to function under relational strain.

I assume these precepts are given to govern how offense and interpersonal conflict are handled. I assume Christ commanded them so that peace among God’s end-time people could be preserved as a condition of their shared environment.

I’m persuaded that the principles and precepts in the Sermon were crafted so that when a community embraces them, they can remain united while doing the will of the Father.

Disagreements and conflict among us do not need to separate us from loving God and one another. The Law that Christ has given provides the precepts that will guide us in loving others during interpersonal conflict. 

When a group consents to live the higher Law, I assume forgiveness will be offered quickly and that people will labor with urgency to repair relationships. I assume the fruit of the Spirit will manifest among us as each person governs themselves according to Christ’s Law.

Coercing others to follow the precepts in the Law of Christ is a sure way to collapse relationships and communities. However, individual consent among a community to abide within the bounds and conditions of the Law of Christ will allow Christ to govern and establish peace. 

If a people among Covenant Christians were to consent to allow Christ’s Law to govern their offenses, disagreements, and conflicts, perhaps true peace could become a normal condition. I assume such a people would give forgiveness freely and labor diligently to repair and reconcile, so that the environment of our conversations, meetings, and conferences is governed by the precepts of God rather than the precepts of men.

How this could work?

An individual—you—consents to begin laboring with those around you to establish true peace in your relationships. That condition of peace is governed by Christ and by His law. T&C 157 diagnoses our failures to live peaceably with each other. The messages Denver gave in Gods Covenant People and The Perfect Mousetrap diagnose our failures and call for us to repent and return. I can think of no better way to return than to consent to labor together and build on the rock(CC 3 Nephi 6:12) of what Christ commands in His Law and corrections to us. (T&C 157 and 158)

What does this mean in practice?
 Are we governed right now?
 Do we actually have the Law of Christ in common among us? 

 How can we ever come to have “all things in common” if we have different precepts guiding us?

Wherever two or three (or more) are gathered and labor together—by precept, reason, and persuasion—to live the Law of Christ, that law is written in their hearts and comes to govern their relationships as they are guided (Jer 12:9; Ezk 3:18). It can be as simple as beginning with one precept and laboring with each other to understand how it can be applied. As people do so we will uncover principles that can guide us towards understanding more fully how to live the higher Law and become the City and light on the Hill. This is not a legislative process, but a shared discovery as we labor together to have God’s law written on our hearts. 

Let us look to Christ and to His law, and breathe more life into our movement. 

-Tyler Kelly






Popular posts from this blog

Many Crickets and One Elephant

Many Crickets and One Elephant   Ishmael, the son of Abraham, is a more interesting character than first meets the eye. In fact, for Gentiles, he is perhaps a more important figure, a more central figure, than even Jacob the grandson of Abraham. Consider these questions that arise from the scant details that we have of Ishmael’s life.   1-Ishmael was named by God before he was born. (OC Genesis 7:26) That is exceedingly rare in scripture and puts Ishmael in the company of men like John the Baptist and the Lord Himself. And of course the name Ishma-el suggests that he is part of the El. Even Abraham had to go through, and pass, certain earthly trials before being given a name by God. But Ishmael came pre-named. Does this suggest that he had already achieved a certain standing or relationship with God in a previous cycle of existence?   2-Both Jacob and Ishmael had twelve sons. Nowhere else in scripture do we read of a man thusly blessed. But both the son and grandson of Ab...
Read more

The Gate

Dear Reader,  I have never written an essay, or anything else for that matter, which will become apparent should you continue reading.  Don’t bother judging my writing skills because I don’t have any, however, I do hope you will feel something. Preaching to the choir is intimidating so please have mercy. The topic of this essay, the baptism of fire and the holy ghost, has been written about by many authors over the years, but rarely, if ever, did any of them claim to have experienced it.  Fifty years ago those who did declare it from the pulpit were relegated to that special group of overzealous, Ward oddities, whose spirited testimonies were tolerated with a sideways glance, an extended trip to the drinking fountain, or became the subject of condescending chuckles and snickering around the dinner table after church. Well… the world has changed and the heavens are open again.  No more snickering and rolling eyeballs when someone says they have rec...
Read more