Here are a few random notes:

• Elder Ballard sounded good, and looked about the same as he does in General Conference
• The technology setup was neat. When I heard this was going to be for all of Eastern Canada, I assumed it would be done via satellite, but it was done via a webcast. Through the whole meeting there was a screen up that showed people in Ottawa, Sudbury, Montreal, and in a few places in the Maritime provinces.
• Rather than having them up at the pulpit, the first couple rows of pews were removed and a stage was setup. There was a long table with three chairs setup at the front of the room where they sat. It gave a more intimate feeling to the meeting. I was in the third row, about 20 feet away.
• Throughout the meeting, you certainly could feel the humility of each of the men
• Elder Ballard wore a Canada flag pin
• Elder Ballard spoke of several problems, and each time told us to “Fix it!”
• As a side note, after sitting through 4 hours of meetings, it occurred to me that pornography wasn’t mentioned once

We were never asked not to share our notes, so I’ll share a few highlights , but not everything (I had 6 pages of notes!)

—————–

Elder Clayton showed us this picture and we discussed what we saw.

The picture shows a pearl in a nice box. We discussed what the pearl and the box might be. Some people said it could be a man. The pearl is the heart. Others said it could be the Church (box) and the doctrine (the pearl). Elder Clayton then read from a talk by President Packer at the dedication of the Conference Center. President Packer shared a parable:

A merchant man seeking precious jewels found at last the perfect pearl. He had the finest craftsman carve a superb jewel box and line it with blue velvet. He put his pearl of great price on display so others could share his treasure. He watched as people came to see it. Soon he turned away in sorrow. It was the box they admired, not the pearl.
Boyd K. Packer, “The Cloven Tongues of Fire,” Ensign, May 2000, 7

Of course there is no right or wrong answer, but the point they were trying to make is that the pearl is the one thing that you need to do, whatever that may be. Don’t be distracted by the other things. We need to focus on the important thing(s).

—————–

Elder Ballard told us about some training that President Monson had done with all of the General Authorities. He spoke on the topic of “The Rescue”. He showed us this picture:

This is a painting by Joseph Mallord William Turner. It shows a boat in danger off in the distance, and they’ve set off a flare. There is another boat going out to rescue them. There are also people on the shore. Regardless of what the artist was showing, there are some clear gospel parallels. There are people in desperate need that we need to rescue. Sometimes it is hard or even dangerous, but there are people counting on us.

—————–

Elder Ballard said he and President Monson have known each other since 1951. President Monson used to work for Deseret News and Elder Ballard worked at his father’s car lot. President Monson used to come around and pick up the classified ads.

—————–

Elder Murray (I think it was him) shared the store of Clinton T. Duffy. I believe this was from a talk called Judge Righteously by Bishop Keith McMullin, Second Counselor in the Presiding Bishopric at LDS Business College Devotional on September 15, 2009.

“…famed prison warden Clinton T. Duffy, who became the warden at California’s San Quentin Prison in 1940. When he was appointed, he began one of the most dramatic housecleaning jobs in penal history. He fired the brutish captain of guards and six of his lieutenants. He closed up a dungeon of airless, lightless, unfurnished, iron-door [clad] stone cells into which convicts were thrown as punishment for even the most trivial offenses. At the time he became warden, men were being fed from buckets. He installed a cafeteria and hired a dietitian. To the horror of his staff, he strolled, unarmed, into the prison yard and chatted with convicts. To their infinite surprise, he strolled out again. He established a broad program of vocational training. He was the first warden to let prisoners listen to radios in their cells. He encouraged athletics, inaugurated a prison newspaper to which he contributed a regular column and established the first prison chapter of Alcoholics Anonymous. In cleaning up San Quentin, he became one of the best-known, most admired prison administrators in U.S. penal history. But the most eloquent acclaim came from inside the walls, from the prisoners themselves, who truly respected him.
“A critic who knew of Warden Duffy’s efforts to rehabilitate the men said to him, ‘Don’t you know that leopards can’t change their spots?’
Responded Warden Duffy, ‘You should know that I don’t work with leopards. I work with men, and men change every day.’”

Great line there at the end!

—————–

As part of his concluding testimony, Elder Ballard shared “The Oak Tree” poem by Johnny Ray Ryder Jr:

A mighty wind blew night and day
It stole the oak tree’s leaves away
Then snapped its boughs and pulled its bark
Until the oak was tired and stark

But still the oak tree held its ground
While other trees fell all around
The weary wind gave up and spoke.
How can you still be standing Oak?

The oak tree said, I know that you
Can break each branch of mine in two
Carry every leaf away
Shake my limbs, and make me sway

But I have roots stretched in the earth
Growing stronger since my birth
You’ll never touch them, for you see
They are the deepest part of me

Until today, I wasn’t sure
Of just how much I could endure
But now I’ve found, with thanks to you
I’m stronger than I ever knew

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The Utah Coalition Against Pornography will hold its 9th Annual Conference on Protecting Children and Families from Pornography and Other Harmful Material on Saturday, March 27, 2010, 9:00am – 1:00pm, at the Little America Hotel in Salt Lake City, Utah.

This conference has become recognized nationally for its efforts to protect children and families from pornography and other harmful material.  Each year, UCAP unites various agencies and organizations who seek to establish and maintain standards of decency in our communities and promote safety for children and families.  The focus of the vast array of presentations in this conference will address the issues of pornography and other harmful material that threatens the foundation of stable life for individuals, families, and communities. The purpose of this conference is to educate the citizens about problems related to obscenity, provide resources and help, and teach people what they can do to promote community standards that will safeguard children and families.

Learn more about the conference on the UCAP site.

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This your invitation to the first ever LDSTech Developers Conference conveniently scheduled for the Thursday and Friday before general conference (April 1–2). It’s an opportunity to come to Church headquarters and learn about the tools and services available and how to get started on projects that interest you and that will benefit members of the Church around the world.  Seating is limited so register today!

Who Should Attend

This conference is for those who want to use their talents to help the Church develop solutions that have the potential to benefit the whole Church membership and more. Those interested in volunteering their talents should register. Talents you can channel into projects include, but are not limited to, software development, project management, Web design, quality assurance, security, and localization.

Event Details

The conference will be held at the Riverton Office Building in Riverton, Utah, on April 1–2. You will learn about the tools and services available, how to join a team, and ways to get working as quickly as possible.

There is no charge for this event. However, seating is limited and those interested should register as early as possible.

About the Venue

The Riverton Office Building is the Church’s new building that houses the headquarters of the Information and Communications Systems Department. It is located at 3740 West Market Drive, Riverton, Utah 84065.

 Visit http://tech.lds.org/devconf2010 to learn more and to register.

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A few weeks so, I highlighted Conversations, a series of one-hour radio programs on the Mormon Channel (radio.lds.org) featuring people of interest to the LDS community—general authorities, auxiliary leaders, and faithful Latter-day Saints. Many of you have listened to these episodes and commented about how much you like them. Therefore, today, I thought I’d highlight another section of the Mormon Channel.

Stories from General Conference contains some of the best anecdotes shared during general conference addresses over the past several years, each tied to a specific topic or theme. Experience again the many stories from past talks that have impacted your life. Some of the 32 topics include forgiveness, attitude, repentance, fatherhood, service, and worthiness.

Get the Mormon Channel widget and many other great free widgets at Widgetbox! Not seeing a widget? (More info)

Here are a few interesting facts about the Mormon Channel:

• 189,000 unique listeners in January 2010
• 1.2 million unique listeners have visited the site since it launched in May 2009
• Follow the Mormon Channel on Twitter (twitter.com/mormonchannel )
• Follow the Mormon Channel on Facebook (facebook.com/mormonchannel)

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• When things don’t turn out the way we want
• Reaction to something said about us
• Reaction to something said to us
• When people don’t behave the way we want
• When we have to wait for something longer than we expected (Hello, road rage on slow-moving highways!)
• When others can’t see things from our perspective
• When we feel we have been hurt or unjustly treated

A man’s a fool who takes an insult that isn’t intended.

The Apostle Paul asks in Ephesians, chapter 4, verse 26 of the Joseph Smith Translation: “Can ye be angry, and not sin? let not the sun go down upon your wrath.”
I ask, is it possible to feel the Spirit of our Heavenly Father when we are angry? I know of no instance where such would be the case.

From 3 Nephi in the Book of Mormon, we read:

“There shall be no disputations among you. . . . For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another. Behold, this is not my doctrine, to stir up the hearts of men with anger, one against another; but this is my doctrine, that such things should be done away.”

To be angry is to yield to the influence of Satan. No one can make us angry. It is our choice. If we desire to have a proper spirit with us at all times, we must choose to refrain from becoming angry. I testify that such is possible.

Anger, Satan’s tool, is destructive in so many ways.

May we ever be exemplary in our homes and faithful in keeping all of the commandments, that we may harbor no animosity toward any man but rather be peacemakers, ever remembering the Savior’s admonition, “By this shall all men know that ye are my disciples, if ye have love one to another.” [emphasis added]

“School thy feelings, O my brother;
Train thy warm, impulsive soul.
Do not its emotions smother,
But let wisdom’s voice control.”

Tempered glass, like tempered steel, undergoes a well-controlled heating process which increases strength. Thus, when tempered glass is under stress, it will not easily break into jagged shards that can injure. Likewise, a temperate soul—one who is humble and full of love—is also a person of increased spiritual strength.

The Consecration of the Holy Oils in the Roman Tradition

presented by Laurence P. Hemming

In the Roman Catholic tradition anointing is very important — there are several sacraments that are accompanied by anointing.

Also, there is not one, but three different types of anointing oil:

• The Oil of Catechumens
• The Oil of the Sick
• The Oil of Chrism

There is very little written on the origin of the anointing oil in the liturgy and even less on the theology.  There are a couple of themes that are predominant.

1. That the oil is associated with the olive branch that is brought to Noah after the flood waters have withdrawn.  The commentators claim that the olive branch is “in the likeness of a gift to come.” The language of anointing is a mystery — the point of anointing is to connect us to “futurity” or eternity.  The bird bringing an olive branch is not a symbol of some particular gift that would come in the future, but the promise of eternity — of eternal life, or “godlikeness” itself.  The branch that the bird brings to Noah is, symbolically, a branch of the Tree of Life.
2. The second theme regarding the origin of the oils is the tradition of making the oils themselves.  According to ancient tradition, the oils, especially the oil of Chrism, were made in the Cathedral, by the bishop, on Maundy Thursday (the Thursday before Easter, commemorating the Last Supper), in the Mass that celebrates the institution of the Mass, the sacrament of the Lord’s Supper.  Some say that this tradition came about in order to have oil prepared for the baptisms that would occur on Easter, but this is not likely the only reason.

The history of the three oils is quite complex.  First, the oil used for the sick could, in the primitive Church, be blessed not only by priests, but also by laymen. It could be blessed at a lay person’s home and kept on hand.  Only later on was the blessing of the oil more fully reserved for priests and later only bishops.  The oil was used not only for physical ailments, but more specifically for spiritual ills and its use was often accompanied by exorcism.

The oil of catechumens was also related to exorcism and was used repeatedly on adults preparing for baptism and at least once for infants.  Its history is much different than that of the oil for the sick, and traditionally prepared on Maundy Thursday in Rome by the Pope, and then elsewhere by bishops.  Since 1970, its use is not necessary, but is still usually used for exorcism before baptism.  This rite involves anointing the back and breast, but not the hands or face.

The oil of Chrism is different from the other two oils, both in make and use.  Its preparation involves a solemn consecration, while the other two are only blessed.  The Chrism is composed of olive oil mixed with myrrh (balsam), which mixture represents the two natures of Christ.  The Chrism is used in a number of different places and sacraments of the Church.

• Newly baptized are anointed on the crown of the head
• At confirmation, on the forehead
• Priests are anointed on hands
• Bishops on head and hands
• Altars, church walls, bells, sacred vessels are also consecrated with Chrism

In further use, the waters used in the baptismal font, after being divided and part separated for use as “holy water,” the rest of the water is further blessed by adding the oil of Catechumens (called in this rite, the “oil of salvation”) and then adding the Chrism.  The two oils together in the water are the mixture “of the Chrism of sanctification and the oil of unction or baptism.”

There is very little commentary on the meaning and preservation of these traditions.  It is difficult to trace their history.  Some of the oldest commentators seem to be using liturgical texts as their source.  We should take seriously the tradition declared by Pope Fabian that the preparation of the Holy Chrism and the unction was originally taught personally by Christ to the Apostles.  Those who are interested in Temple traditions will not find this hard to accept.

The earliest text regarding the making of the oils is the Gelasian Sacramentary, which is the same as the Roman texts that were in use until the 20th century, when new instructions were adopted and changes made that, unfortunately, have obscured its meaning.

According to the ancient tradition, the oils were made on Maundy Thursday, the same day that the Church celebrates the institution of the Eucharist.  This connection is not accidental, nor merely functional.  There are further connections between the making of the oils and the Holy Eucharist.

The rite of the preparation of the oils is notably different than a normal Mass.

• The bishop is accompanied to the altar by many more ministers than usual — seven deacons and seven subdeacons, and twelve priests — all in Mass vestments
• For the only time in all of the liturgical cycle, the prayer of consecration of the Mass is interrupted, near the end, before the final doxology (praise)
• The blessing and consecration of the oils is inserted at the most sacred point of the Mass, when the bread and wine are consecrated to become the body and blood of Christ.
• Before completing the prayer of consecration, the bishop removes himself to the side of the altar, washes his hands (they have touched the host), and then goes to make the oil of the sick
• He then returns to the Mass and continues to the point where he gives himself the Holy Communion

It is important that the oil for the healing of the sick is made before the completion of the Mass. This is a reduplication of the events of Maundy Thursday itself.  The healing of the sick is done before the events of Good Friday.  While the two other oils are blessed, the Chrism is made by confectio, confection, a term only used otherwise for the Holy Eucharist itself.  So, after the bishop gives himself the Holy Communion:

• The deacons, subdeacons, and priests are given communion, and then all leave to go to the sacristy (the vestry, a small room near the altar), carrying the oils that are to be made into the oil of Catechumens and the Chrism
• A hymn is sung and they there gather around the bishop

The symbolism here is that the bishop represents Christ, surrounded by the priests as the twelve apostles.  The deacons and subdeacons represent the seraphim attending the throne.  This represents, then, the idea that the Chrism is being made by Christ in heaven.

The Chrism is made by mixing balsam with oil.  The prayer for the blessing of the balsam refers to it as “a sweat flowing down from a felicitous branch, serving for priestly anointing.” In a second prayer, it is to be “a perpetual anointing for the sake of priesthood.” Some of the balsam and oil are then mixed and the third prayer then declares that this mixture represents the idea that man be “perennially returned to the double nature that he holds in singular material,” an explicit reference to the restoration of man to his original state and his deification.

The bishop then breathes three times upon the oil and the priests each do likewise.  At this point the rite has reference to Christ as the High Priest and the passing on of his priesthood to the Apostles.  The Chrism, above all else, symbolizes the action of the priesthood.  The effect of the oil is to bestow upon the anointed not just something perpetual, but perpetuity itself: the promise of the tree of life.  The word “joyful” is mentioned more than once in the accompanying prayers.

The Greek root of the Latin used here, hilarus, has the basic meaning of “to lighten or refresh.” When this word occurs in the Bible, it usually has reference to the face (Prov. 16:15).  The face is refreshed and lightened.  The prayer uttered at this point makes reference to David, who predicted the sacraments by singing that our faces were to be made glad, such that with the unction of this oil, our faces are made joyful and serene.

Why should oil on our face make us glad? This refers to the idea that face is made to shine when in the presence of God.  For example:

• The face of Moses shone when he descended from Mt Sinai after being with the Lord
• The Lord’s face shone when he was transfigured on the mount
• Those who go up to the Temple have the glory of the Lord reflected in their faces

The purpose of the oil is to make one fit for being in the presence of the Lord.  Those persons and things which are anointed contain within themselves a measure of the divine presence.  The priesthood is passed on through anointing.  The priesthood has the power to confer the power of holiness. The oil is the agent used to confer holiness.

The Western Catholic tradition is that the priesthood was inaugurated, in this new dispensation, on Maundy Thursday.  From this day forward the levites are not those born into the levitical succession, but ordained into it, from out of whom priests are chosen and anointed.  This, according to Catholic understanding, is not the same as the origin of the priesthood of Christ.  Christ was a levite by birth through his mother Mary, whose cousin Elizabeth was mother of the levite John the Baptist, but Christ was also Melchizedek, whose priesthood is eternal.

The prayer of the consecration of the Chrism is of great significance.  It begins with reference to the tree of life, how when the earth was created, it was commanded to bring forth fruitful trees — the olive tree to provide the oil for the making of the Chrism.  It then makes reference to David, who declares the use of the oil on the face, then Noah and the symbolism of the olive branch.  Like in the flood, our sins are washed away at baptism and then we are anointed with the oil that makes our faces joyful and serene.  The prayer then refers to Moses and his consecration of a priest by unction, after washing with water.  This prepared the way, according to the prayer, for the great honor when Christ was baptized with water in Jordan and then the Holy Spirit fell upon him, fulfilling the words of the prophet David that Christ would be anointed with the oil of joy, in advance of his fellows (Ps. 45:7).

So on Maundy Thursday,  which celebrates the events leading up to the death and resurrection of Christ, with the mixing of the holy oils, we are called to remember also his baptism.  The baptism is normally celebrated on Epiphany, January 6th.  However, as Margaret Barker has helped us understand, the baptism is where the Father informs the Son of his heavenly birth and standing as Melchizedek, the eternal high priest.  It is made clear that the inception of the priesthood stems from the event of the baptism of the Lord — the great honor that explains the meaning of the Holy Chrism itself.   Thus, Origen had objected to the celebration of the Nativity — Christ’s earthly birth, and favored the celebration of Epiphany, the heavenly birth and outpouring of the Spirit.  The opening of the heavens to Jesus at his baptism indicate his taking possession of the heavenly city. At that point, he took possession of what was rightly his.  According to M. Barker, the open heavens, the waters, and the vision of the throne of God are all elements of becoming a priest.

The significance of the Holy Oils, then, is that through the anointing and the action of the priesthood, we become part of the heavenly birth of Christ and the New Jerusalem.

After the completion of singing the prayer of consecration, the bishop bows his head and sings three times, “ave sanctum chrisma,” and then kisses the ampule containing the holy oil.  The priests sing the same once, genuflecting before the ampule.

There is much yet to be understood concerning the theology of the holy oils in the Roman Tradition, but I hope that I have demonstrated how it can only be understood in the context of a Temple theology, a theology of the priesthood that takes us back to Adam in Eden, ritually signified by the Temple in Jerusalem.

DVDs and audio CDs of the October 2009 LDS General Conference are now available at Church distribution centers or online at LDSCatalog.com.

Last month, we reminded you that you can subscribe to get the general conference DVDs and audio CDs mailed to you automatically as soon as they are available. If you had subscribed, you would have already received your DVDs or audio CDs.

Of course, you can also access all the same audio and videos files online at no charge at generalconference.lds.org.

Read about more ways to access LDS general conference.

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I’ve run the text of some of the prominent October Conference talks through that program, and pasted the resulting word clouds below. But whose talk produced each of those Wordles? Who talked about which themes? Who told that story with the repeated and distinctive phrase?

Please solve only one puzzle, at least until the game has been up long enough for other Keepa’ninnies to discover it and have their turn. If there are still unsolved puzzles this afternoon, feel free to solve another one, or to give hints to help on the harder ones.

It would also be fun, I think, if you indicated which words were key in helping you solve any particular puzzle. All talks come from the recent Conference and may come from any session, including Priesthood and Women’s sessions. Conference speakers and talk titles are listed here. Enjoy!

UPDATE: The complete solution is in comment 47. If you’ve come along late, though, you can still play along by ignoring the comments. Thanks for a fun time, all.

No. 1:

No. 2:

No. 3:

No. 4

No. 5

No. 6

No. 7:

No. 8:

No. 9:

No. 10:

No. 11:

No. 12:

No. 13:

No. 14:

No. 15:

No. 16:

No. 17:

No. 18:

No. 19:

No. 20:

No. 21:

Beginning with the November 2009 issue, the New Era magazine will feature a section titled “General Conference and You.” The intent of this new sec­tion is to help teens study and learn from the conference messages. This section will be included in each May and November issue of the New Era, which directly follows general conference, and will include:

• Quotes and stories from the conference messages
• A list of questions answered during the preceding general conference
• Quotes from talks directed to youth of the Church
• Reference materials, such as a list of all scriptures and hymns quoted in conference
• Testimonies from teens all over the Church about their confer­ence experience

This new conference section will also inform teens about where they can go to find complete conference talks in text, audio, or video format. Internet links will also be provided to the New Era Web page where ad­ditional conference materials are available, including a slide show of youth at conference. This new section will also be a great resource for parents, teachers, and leaders of youth for post-conference dis­cussions in family home evening, Sunday School, Mutual, and even seminary.

The November 2009 New Era magazine is now online. Remember, that in addition to seeing the text, you can also view the full graphic layout by clicking View as PDF on the format bar.

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Conference on the Affects of Pornography on the Brain in Pocatello, Idaho Falls, and Rexburg, Idaho.

Last year, we told you about an anti-pornography conference in Idaho. The promotional video about that conference was viewed nearly 53,000 times!

This year’s conference will be on Saturday, November 14, 2009, in Pocatello, Idaho Falls, and Rexburg, Idaho. Dr. Donald Hilton, noted neurosurgeon from San Antonio, Texas, will be the keynote who will speak on Visual Addiction: The Affects of Pornography on the Brain.

To see the conference schedules in these three cities, and to get free tickets, go to www.cfdec.org or www.citizensfordecency.org. View/Print a flyer about the conference. See the TV commercial below.

At the conference, Dr. Hilton will share his recovery recommendations, as well as recent scientific findings which compares a brain that is on cocaine with one that is affected by natural addictions such as pornography. He says the similarity is remarkable and physical brain cell shrinkage occurs with all of these addictions. This shrinkage in the frontal lobe of the brain, according to Dr. Hilton, may cause impaired judgment, in a similar way to a head trauma patient. He then bridges the gap to help leaders and parents know what recovery methods have the greatest chance of success. To learn more about Dr. Hilton, see www.forwardpress.org.

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The MormonNewEraMessages has just published a video of LDS Youth at General Conference, Oct. 2009, embedded below.

LDS youth gathered to hear Church leaders speak at the October 2009 general conference. The video is published by the New Era, a magazine for Mormon teens. Music by the Mormon Tabernacle Choir.

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A video with highlights from the October 2009 LDS General Conference was just posted at generalconference.lds.org.  This 16:16 minute video is available in English only. At the top of the English page for the October 2009 conference, you’ll see the links to a Windows Media video and a QuickTime video.

There is also a conference music page associated with each conference (notice the link to it from the top of each conference page) that contains downloadable files of the music from the sessions of general conference in various formats.

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You may be interested in the following statistics from the October 2009 general conference.

Live Video on the Internet

Languages: Live video streaming was provided in English, Spanish, Portuguese, American Sign Language, and French at broadcast.lds.org.

Usage: There were 587,870 unique live video streams across KBYU.tv, KSL.com, and the two video options on LDS.org during the 4 general conference sessions. This is a 16% increase from April 2009. The statistics on the new video player on LDS.org represent an increase of 15% from April 2009. LDS.org provided 82% of the total video usage.

     Note: Unique views are defined as the number of individual devices (computers, phones, etc.) that visit the video players. Uniques are tracked for each session, but not across sessions. An individual who watched two sessions would be counted twice in the overall unique number, but only once for each session they watched. Also note, that there may be 2 or more individuals viewing at each computer.

Statistics Across Viewing Options and Languages

• Unique views on new video player on LDS.org: 364,670 (62% of overall). English 86%, Spanish 10%, Portuguese 3%, ASL 1%.
• Unique views on windows media player on LDS.org:  115,656 (20% of overall). English 78%, Spanish 15%, Portuguese 4%, ASL 2%, French 1%.
• Unique views on KBYU.tv: 90,012 (15% of overall). English N/A (81% in April ‘09), Spanish N/A (14% in April ‘09), Portuguese N/A ( 5% in April ‘09).
• Unique views on English KSL.com: 17,532 (3% of overall). English 100%

Live Audio on the Internet

There were over 106,157 unique live audio streams on LDS.org. This is a 22% decrease from April 2009.

Downloadable Audio & Video on the Internet

Downloadable conference materials are available in multiple formats (text, audio, video) and languages at generalconference.lds.org.

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