The Four Phases of Mormonism


FourProphetsThis is another in a series of my study notes from Passing the Heavenly Gift by Denver Snuffer. I’ve spent considerable time this past year studying the material presented in an effort to come to grips with a paradigm change in how I view the LDS church. I am a lifelong active member. I love this church and the people in it. But the religion has changed dramatically even in my life.

In this essay I attempt to reconcile the changes I have seen from the religion of my youth to the faith we practice today. For those familiar with Denver’s latest book, you may recognize some of the wording in the early part of this essay to be taken from his summary of the four phases on pages ten and eleven. It can also be found on the back cover and the publisher’s online summary.

Besides a summary of the four phases, I’d like to respond to selected quotes from chapter two of the book, entitled History and Truth. If you don’t approve of quoting D. Michael Quinn or Davis Bitton for that matter (“I Don’t Have a Testimony of the History of the Church”), then you’re not going to like this chapter. From Denver: “If this book challenges your faith, then stop reading it.”

The Four Phases

Phase 1 – 1820 to 1844 – 24 years
Phase 2 – 1844 to 1904 – 60 years
Phase 3 – 1904 to 1951 – 47 years
Phase 4 – 1951 to present – 61 years

From its very beginning, Mormonism has undergone constant change. It has yet to assume a final form. It has undergone at least four distinct phases to date. The first was during Joseph Smith’s lifetime and ended with his death in 1844. The key changes during the first phase were exciting, additive and innovative: new revelation, new church structure, new doctrine and new ordinances.

The second phase began with Brigham Young and lasted until the second manifesto in 1904. As you can imagine, the key component of this phase was the influence of plural marriage. The end of this phase was so traumatic for some leaders of the church that they resigned their positions as apostles. Abandonment of polygamy was a watershed event in the maturing of the LDS religion.

The third phase began with the Smoot hearings and ended with the death of President George Albert Smith in 1951. This was a period marked by a church struggling to find its way in a modern world. Long gone were the days of isolation and clinging to old ways at all costs. The church became increasingly more conservative, doing all it could to shed a timeworn image.

The fourth and current phase of Mormonism began with the administration of David O. McKay. The early part of this period saw explosive growth of the church in membership, wealth, temple building, political influence and scholarship. In the latter part, Mormonism adopted correlation and corporate management techniques to consolidate and direct central church decision-making.

The Focus has Changed

In the early days of the church under the leadership of Joseph Smith, the focus was on every man becoming a partaker of the heavenly gift. The culmination of this period was at the dedication of the Kirtland temple. The rich outpourings of the spirit are unmatched to this day. The opening of the heavens in such great abundance for all greatly blessed the lives of early church members.

Brigham changed everything with the public announcement of polygamy as a major tenet of our religion. At one time we taught in this church that a man could not be exalted unless he entered into plural marriage. Mormonism became something I don’t think Joseph intended. The focus changed from receiving heavenly manifestations to a religion that only talked about them.

Later, the abandonment of polygamy became grounds for excommunication. The church outdid itself in efforts to prove to the world we are a “normal” church and people, just like the rest of America. We still celebrated our rich spiritual heritage but fewer and fewer people, especially leaders, focused on opening the heavens to pursue manifestations or new spiritual experiences.

In the modern church, we rarely hear of members, or leaders for that matter, who are willing to share their spiritual experiences. The church grows through modern efficiencies until one can say it is probably the best run church in the world. The focus on sharing spiritual events from our lives has almost completely disappeared. It seems we are expected to keep such things private.

What is Missing Today

I’ve thought long and hard about what it is I feel is missing in our church from my pre-mission days. Growing up in the 60’s and 70’s I recall stories of spiritual experiences, firesides focused on how to have the heavens opened, and classroom discussions that always included invitations to go and get a personal revelation on the subject so you could be an independent witness.

“Mormonism has become increasingly less mystic, less miraculous, and even less tolerant of ‘gifts’ of the Spirit. Although it retains an emphasis on personal revelation, there is no continuing expectation of new scripture, new commandments, or Divine visitations. The concepts are retained, but the expectations are gone. The idea of angels, visions and visitations are regarded as ‘magical thinking’ belonging to an earlier, primitive people.” – pages 45-46

Today, we seem to be a church at odds with itself. On the one hand, we continue to teach the importance of receiving personal revelation. On the other hand, those who talk about their own revelations are looked upon as weird or unusual. When did it become a taboo subject to talk about having the heavens opened? This is the major change I sense in our Mormon culture.

“The first phase of Mormonism was dominated by visions, angels, and direct involvement by God. Those experiences are still celebrated and taught. However, they are only used as a legitimizing credential for a demystified church. The current phase of Mormonism is missing the direct appearance or involvement of God, angels and visions. There is a disconnect between the miraculous events upon which Mormonism is based, and current church events.” – page 47

Expected Audience with God

It seems in the modern Mormon Church we are tolerant of just the right amount of revelation and no more. We nod our heads approvingly when we hear testimonies of new converts as they talk about how they prayed to know if the Book of Mormon is true. We smile as we hear them relate how they received their answer from God. Ah, yes, the warm, peaceful feeling of the spirit. We remember with fondness our own introductory experiences with the spirit in our youth.

“Every convert to the faith restored through Joseph Smith was, and is expected to have a revelation from God affirming to him or her that the work is God’s. … The purpose of Joseph Smith’s work was not to inform people of revelation as a theoretical possibility, but to install it as a practical reality. Revelation is required to bring converts into the religion, but an audience with God is always the expected culminating event.” – pages 49-50

Wait, what? An audience with God? Well, sure, maybe in the next life but not in this one. Yes, I know what D&C 93:1 says, but Joseph must have been referring to the life to come. “Verily, thus sayeth the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am.” It can’t be any clearer than that, can it? But in this mortal life?

Yes, I think it means in this life. We are expected to work towards and receive an audience with God in this life. Forsake our sins, come unto Christ, call on His name and do what he says. The heart of the work is to hear His voice and do as He personally directs us. We are to meet God face to face. Each person should approach Him for themselves. This was the primary message of the first phase of Mormonism that doesn’t seem to be taught today. I miss that.

Belief, Faith and Knowledge

Belief means to understand and accept true doctrine. Unbelief, as used in the Book or Mormon, means to accept false doctrine or to have an incomplete, and inaccurate understanding of correct doctrine. The phrase, “dwindling in unbelief” is the Book of Mormon’s way to describe moving from a state of belief, with true and complete doctrine, to a state of unbelief, where the truth has been discarded. Miracles end because men dwindle in unbelief. (page 52)

“The word ‘faith’ is used when an angel has ministered to someone. Going from belief to faith is a natural progression as soon as any person with a firm mind in every form of righteousness has been tried and found committed to the truth.” This short paragraph, also on page 52, was a real eye-opener to me. From it, I have come to the conclusion that I have not been a person of faith. Denver backs this up with Moroni 7:37, Jacob 7:5 and Moroni 7:30.

“A person acquires ‘knowledge’ when they have an audience with Christ. The Book of Mormon intends for all those who read it to acquire knowledge of Christ. They are to meet Him; to know Him. Hence the saying by Joseph Smith: ‘A man is saved no faster than he gains knowledge.’ Saving knowledge comes from ‘knowing’ – meeting with and being ministered to – by Jesus Christ. He is the Second Comforter. (page 53) We must gain this knowledge to be saved.

The Whole Purpose of the Temple

“The whole temple message can be summarized in one brief statement: We are to be prepared in all things to receive further light and knowledge by conversing with the Lord through the veil. The ceremony of the temple is not the real thing. It is a symbol of the real thing. The real thing is when a person actually obtains an audience with the Jesus Christ, returns to His presence, and gains the knowledge by which they are saved.” (page 53)

“The ceremonies and ordinances of the temple all point to Him. They are not the end of the search but instead teach you how to conduct the search. If all you receive are ordinances, you have nothing of real value. They are dead without a living, personal connection with God. God alone can and will save you. …when men come into contact with the Lord, they gain authority from Him. The Lord’s friends and fellow-servants are always endowed with power.” (pp 55-56)

I have always wondered about the purpose of the prayer circle and veil ceremony if they are not to teach us how to approach the Lord and receive instruction from Him directly. We are taught what we must do, but then we don’t do it. Why? Do we continue to think it is only symbolic, or that it is not meant to be done in this life? When is the appropriate time to knock at the veil to receive further light and knowledge? Surely the Lord didn’t intend for us to wait until we die.

We Must be Taught by Angels and Christ

“Returning to God’s presence is Joseph’s witness, message and theme. If you return to His presence, you will learn more in five minutes than you can by reading all that has ever been written on the subject. Joseph showed that we like him, can gaze into heaven and gain knowledge. No man or woman has ever, or will ever, be saved in ignorance. All of us are saved only as quickly as we gain knowledge of Him directly from Him.” (pages 60-61)

“…revealed religion is always founded on the dramatic; the light going on suddenly and illuminating the room. Without the dramatic appearances of the Lord after His resurrection, the New Testament account would not provide the promise of redemption through Christ. Despite all His profound wisdom, it is the suddenly miraculous return to life which moves Him from teacher of wisdom to Savior of mankind.” (pages 62-63)

“The restoration is marked by the First Vision, the appearance of Moroni, the visit of John the Baptist and return of Peter, James and John. These events identify it as something quite different from other Christian religions. It is not another sect. It is God’s latest work among mankind. When angels stop ministering to the Latter-day Saints, then the original faith has ended among us. At that point we become like any other Christian sect.” (page 63)

Statements from Heber J. Grant

“I know of no instance where the Lord has appeared to an individual since His appearance to the Prophet Joseph Smith.” – Heber J. Grant, 13 April 1926, private letter to Mrs. Claud Peery

“I have never prayed to see the Savior. I know of men – Apostles – who have seen the Savior more than once. I have prayed to the Lord for the inspiration of His Spirit to guide me, and I have told Him that I have seen so many men fall because of some great manifestation to them, they felt their importance, their greatness.” – President Heber J. Grant, 4 October 1942, probably referring to Matthias F. Cowley and John W. Taylor

These are troubling statements, because they seem to be in direct contradiction with the whole focus of the religion restored by Joseph Smith. Why would the president of the church denounce the need or desire to receive a visitation from the Savior who he represented as his prophet? Is personal knowledge of Jesus Christ unnecessary or viewed as a negative leading to a fall? This is so different from what Joseph taught – that such a visitation is the defining moment of our lives.

I also wonder why President Grant was not aware of Lorenzo’s Snow’s testimony that he saw the Savior in the Salt lake Temple directing him to reorganize the First Presidency immediately upon the death of Wilford Woodruff in 1898. In addition, On August 1, 1890, Charles Ora Card recorded in his diary that Apostle John W. Taylor had testified that “he had beheld the Savior.” Was President Grant withholding information on purpose? If so, why would he do such a thing?

Summary and Conclusion

Denver concludes chapter two with a discussion of the concept of “practical infallibility” that we have given to our prophets in the modern church. He quotes a few statements of the Brethren to the effect that the Lord would not allow the President of the Church to lead the people astray. It is the idea of respect for the office of the President of the Church that causes us to assume that they and all the apostles must be eyewitnesses of Christ, as opposed to administrative apostles.

In the next chapter Denver tackles the idea of succession in the church, another difficult subject in which he presents material in a different light from the traditional narrative of the church. As he wrote in the book and has written many times on his blog, “If this book challenges your faith, then stop reading it.” Remember, Denver is not advocating anybody leaving the church. On the contrary, he is encouraging all to remain a part of the church, to love and serve one another.

Occasionally, if you do a Google search for Denver Snuffer, you will note that two suggested phrases behind his name are “apostate” and “excommunicated.” Google searches are very telling in that they are a good indicator of what people think of a given subject or person. Denver has stopped posting as much as he used to. I think it’s to give some of us time to catch up and come to a better understanding of what he says the Lord asked him to share. That’s what I’m doing.

What Denver Snuffer Teaches


PassingHeavenlyGiftThis essay contains my study notes from chapter one of Passing the Heavenly Gift, written by Denver Snuffer, a Utah attorney and published in 2011. I have read this chapter half a dozen times in the past year, shared it with my wife, looked up the quotes and spent considerable time on my knees trying to understand what Denver is trying to teach. It is controversial material.

“…no one speaks for me. … If I have something to say, I will say it. No one is authorized to speak on my behalf. And no one is entitled to interpret what I think, or how I view any given issue or subject. To the extent that I have a view, I will tell it.” – Denver Snuffer blog entry, dated 20 November 2012 (DenverSnuffer.Blogspot.com)

OK, maybe we can’t interpret what you think, but we can certainly interpret what you write. I mean, why else would you write so much and offer it for sale, unless you wanted us to read and understand it for ourselves? I share my interpretations online to solidify my own conclusions. The feedback I receive from others helps me understand and correct mistakes in my thinking.

The Right Way to Judge

“If you read this blog without having first read his books, then you assume responsibility for your own misunderstanding and misinterpretation of the writer’s intent. Please do not presume to judge Mr. Snuffer’s intentions if you have not first read his books.” – Denver’s blog header

I have read all of your books, some of them several times, as well as all of your blog. I have listened to your recorded public talks, several times. I don’t presume to judge your intentions. I accept at face value when you wrote the Lord asked you to write your books. Because you made that claim, I paid very close attention as I read your books this year. I took them very seriously.

The Perfect Witness

The Lord does still personally appear to mankind. I am a witness to that fact. He first appeared to me February 13, 2003. I have written a book about the topic. … I know He lives. I have seen and spoken with Him.” – Passing the Heavenly Gift, page 452

This is obviously a profound and unusual claim. I have not seen the Lord. I do not know anybody personally who has, or if they have, they haven’t told me about it. I have not seen an angel either. My testimony and witness is therefore incomplete. I am not a perfect witness. I am but a student, a follower, a disciple of Christ. Why have I not read of other men publishing such a claim today?

Although I’ve been a member of the church all my life and Denver is a convert, clearly I have not learned the lessons that Denver has apparently learned allowing him to converse with the Lord. I’ve read his book on The Second Comforter several times and still haven’t figured it out. I’ve read his latest book, Passing the Heavenly Gift, several times in the past year. Things have not become easier or clearer. I’m evidently still not getting something that he has gotten.

Church does not control Heavenly Power

“Gentiles always crave authority to preside over one another. Gentile authority in the church is not equal to power in the priesthood. … The power of heaven cannot be controlled by men. It comes from heaven or it does not come at all. There has never been an institution entrusted with the power of heaven. … The power of the priesthood comes only one way … men do not have any right to either confer it, or prevent it from being conferred.” – Passing the Heavenly Gift, pages 27-28

In other words, the authority exercised by the LDS Church to teach, baptize, ordain, endow and seal does not confer any kind of heavenly power. Although I have been ordained and sealed to my wife in the temple, this did not give me any kind of heavenly power. All the ordinances and ordinations in which I have participated as either a recipient or an officiator have, in reality, done nothing as far as heaven is concerned. They were authorized but did nothing to save souls.

Is he calling the LDS Church a Gentile church, as described in the Book of Mormon? In First Nephi chapter thirteen, we read that the desires of the Gentiles included worldly power, wealth – “gold, silver, silks, scarlets, fine-twined linen, all manner of precious clothing” and “many harlots.” Surely Denver is not saying that the LDS Church falls into this category. The Gentile church is the same as the church of the devil and that he is the founder of it. No, it can’t be, at least not the church I know. I worship and serve in this church. It is filled with good people.

Priesthood Exists Independent of the Church

“Priesthood and redemption are tied together. And if Joseph Smith’s revelations are to be trusted, then the church does not and cannot control either, because God controls both. Establishing the church was distinct from restoring priesthood. And priesthood has, can and does exist independently of a church. Joseph’s revelations and ancient scripture repeatedly teach this.” – Passing the Heavenly Gift, page 29

I wonder how many people in the LDS Church really understand and accept this idea. Priesthood power is not the same as priesthood ordination or office. We’re taught this all the time but usually in the context of, “Brethren, if you live righteously, you will have power, because you have been ordained by someone in authority,” implying that the church controls that power. In other words, any Godly power we receive must come through official church channels, right?

We are taught that the church could not exist without the priesthood. Yet we read in section twenty of the Doctrine and Covenants that church offices and officers exist to serve the members. Those called or sustained to such offices receive their authority from the voice of the members though common consent. We sustain them, we “set them apart,” we promise to uphold them in their offices and callings. All this is not dependent on priesthood? How so?

Priesthood Received only Directly from God

“Joseph Smith taught that all Old Testament prophets who obtained higher priesthood during the dispensation of Moses, did so by receiving it directly from God. In the Book of Mormon we learn there is a ‘holy order’ which is ‘without beginning of days’ which some obtained ‘from the foundation of the world’ and brought here. The higher priesthood does not come from man or men, is without father or mother, and is only given one way: by the voice of God to the individual.” Passing the Heavenly Gift, page 31

Now this is very contrary to what the church teaches today. I’ve been a member of this church all my life and never have I been told that I must go and talk to the Lord to get priesthood power. In fact, those who claim they have talked to the Lord are looked upon as crackpots in our church. Maybe I haven’t been paying attention, but it doesn’t seem to be part of our current curriculum. We are taught that priesthood power is conferred by the laying on of hands by one in authority.

Ordination is only an Invitation

“Priesthood power is clearly something different than an ordination. But it is clear the only thing an ordination accomplishes is to invite the one ordained to then connect to heaven. It is from heaven alone that priesthood power is obtained.” – Passing the Heavenly Gift, page 33

When I was interviewed by my stake president at age eighteen to be ordained to the Melchizedek priesthood, he was very careful to review with me the oath and covenant of the priesthood. We also reviewed several other sections of the Doctrine and Covenants. When he was satisfied I understood the seriousness of what was involved, he signed my recommend.

I was sustained in the next Stake Conference and ordained that afternoon by my father. But never did he teach me that it was now up to me to go and complete my ordination to receive power directly from Christ. In fact, in all the intervening years I have never heard this from any priesthood leader, local or general, and I have served in church leadership for most of my life.

Power of Heaven not Conferred

“Power comes from heaven alone. Therefore, no person who has priesthood conferred upon them has any power prior to having it ratified by heaven. The conferral is only an invitation for a man to go obtain power from heaven, not actual power itself. It confers an office within the church, but an office in the church is not synonymous with the power of heaven.” – Passing the Heavenly Gift, page 33

So, even after having been ordained to the Melchizedek priesthood over thirty-seven years ago, I still have no real power, because it has never been ratified from heaven by the voice of God. I only received an invitation to go see God. How come nobody ever told me that? The office of High Priest that I hold today and have for seventeen years is only an office in the church, and does not really have any spiritual significance as far as God is concerned. How can that be?

Ordinances not the Real Thing

“Most of the ordinances of the church are not the real thing. They are types, symbols of the real thing. They are official invitations, authorized by Christ… Any person who has priesthood conferred upon him will need to go into God’s presence, and receive it through the veil for power in their priesthood.” – Passing the Heavenly Gift, page 36

Wow. That’s the first time I’ve ever read that the ordinances of the church aren’t real. I wonder what he means by “most.” Are there some ordinances that are real? It’s nice that he teaches the ordinances are authorized. That’s good to know Denver believes the church has authority. He makes direct reference to the veil ceremony of the temple. It is apparently only a type or symbol of the actual veil. I wonder where that veil is. Are we supposed to go through it before death?

Temple Endowment a Practice Run

The church and its ordinations and ordinances does not confer power. They invite the recipient to press forward into God’s presence and receive Him, where the actual endowment of peace, joy, promises of eternal life, and power are conferred by Him who as the right to bestow them. The keeper of that gate is the Holy One of Israel, and He employs no mortal servant there.” – Passing the Heavenly Gift, page 36

That is an amazing proclamation, that the ordinances do not confer power, but are only symbols or invitations to go and get power. I think of the ordinances in the temple, including the sealing ordinance, and wonder if Denver meant that there is no power or efficacy in that sacred rite. In effect, he is saying that the sealers in the temple are doing nothing more than saying nice words. Until Christ speaks and ratifies them, the ordinances have no efficacy in our lives or in eternity.

So the endowment is not the “actual” endowment as he points out, only a practice run, so to speak. Where are we to participate in the actual endowment – in our homes, or also in the temple? I wonder how many people have received the “actual” endowment while mortal. I wonder if I know any of them. Are they different afterwards? Is life easier, better somehow? By “promises of eternal life” I assume he means having your calling and election made sure.

Come and Receive the Lord

“Whether or not there is any person in the church with priesthood power, every person who joins the church, and keeps its ordinances will be invited, through those ordinances, to come and receive the Lord. When they do come into His presence, they will find themselves in possession of promises, rights, privileges, power and covenants for themselves and their posterity, for all generations, and into eternity.” – Passing the Heavenly Gift, page 37

Hmmm…sounds familiar. What promises? What rights? What privileges? What power? Are we talking about the right to open the heavens at will, on demand, when desired? Doesn’t that go contrary to everything we’ve been taught that spiritual experiences can’t be forced, that they come when God wills it and not man?

Do we then have the right “To have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto [us], to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant?”

Summary and Conclusion

I confess all this is beyond my current capacity to understand. I’ve always believed that all these promises in the Doctrine and Covenants are for after this life. I don’t know anybody who talks about having communed with the church of the Firstborn other than as part of a polygamous sect. As far as I have been taught, these kinds of promises are reserved for after this life and are not a part of mortality. Apparently Denver is teaching that they are for us to strive for in this life.

And apparently he is teaching that this is what Joseph taught, but that the current LDS Church has changed the doctrine and strayed from the ordinances as restored by Joseph. That’s quite a claim, but from what I’ve read in his books, it’s an accurate summary. He is saying that the LDS church, while still authorized to teach the gospel and administer the ordinances, does not have the power to save souls. That belongs only to the Lord. We receive salvation only from Christ.

An Invitation to Dialog

For anyone else who has read Denver’s book, what are your thoughts on the first chapter?

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