Fairness and the Atonement

Fairness and the Atonement

Here is a thought that I used to share with my Ethics classes at BYU.  I think it will be meaningful to all who have worked for a large organization and had concerns about being treated fairly.

In a discussion of a popular case study in engineering ethics the Departments of Philosophy and Mechanical Engineering at Texas A&M University contributed the following statement regarding what constitutes fairness in business dealings:

  

The concept of fairness is enormously complex and probably not subject to any simple definition. Perhaps it will be enough to say that fairness involves at least two elements:  First, the person’s decision or commitment  requires free and informed consent. In order to be treated fairly, a person must be given the opportunity to make decisions in a non-coercive atmosphere and on the basis of as much information as possible. In particular, information relevant to his decision should not be deliberately concealed from him.   Second, fairness requires that harm and benefit be shared in a roughly equal manner, unless there are other relevant circumstances. For example, it is not fair for one group to enjoy all of the benefits of a social policy and another group to bear all of its negative consequences.

This definition of fairness in business suggests to me that our understanding of ethics is based on mankind's inherent understanding of the atonement of Christ.  I believe these perceptions of fairness stem from man’s inborn sense of right and wrong.  This sense has its origin in the Spirit of Christ, which accompanies every person who is born into this world (Elder  Packer Apr 05 Conference)  (Moroni 7:16).

As an example of this consider these two conditions for business fairness expressed by the Texas A&M scholars in light of what we know about the Atonement of Jesus Christ.

First, a person’s decision or commitment to act requires free and informed consent.  That is, in order to be treated fairly, a person must be given the opportunity to make decisions in a non-coercive atmosphere and on the basis of as much information as possible.

This requirement clearly proceeds from conditions accompanying the Plan of Salvation and the Atonement of the Savior.

Every person who is born on Earth and lives to the age of accountability is expected to comply with certain minimum behaviors in order to experience happiness in this life and some degree of glory in the next.   We are constantly required to choose from among alternative thoughts and actions.  The scriptures are clear that we are both free and informed as we choose whether we will follow Christ or not.

A couple of scriptures will suffice to show this doctrine; it is taught in many places.

Regarding our being informed Lehi taught his son Jacob in 2 Ne. 2:5: “And men are instructed sufficiently that they know good from evil.”  In verse 27 of that same sermon Lehi taught that “all things are given them (knowledge) which are expedient unto man.”   The world recognizes that it would be unfair to require an associate to make a decision or take an action for which he or she was not sufficiently informed, and particularly if vital information was intentionally withheld.

Regarding our freedom to act without coercion Lehi was also clear in that same sermon: “. . . they have become free forever, knowing good from evil; to act for themselves and not to be acted upon . . “,  and in the next verse:  “Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death . . .”  So we are free to choose and sufficiently informed.  Many other scriptures teach this; see for example: Alma 12:28-32; Moses 5:10-12; Moses 5:58-59, Moses 6:56-62; Moses 7:32-33; Hel 14:30-31.

Second, fairness requires that the resulting harm or benefit be shared in a roughly equal manner among the parties involved.

This is part of the very definition of the Atonement.  The Father and the Son share in our joy and glory when we do well.  In fact, God has revealed that His glory or happiness is connected to his bringing to pass our eternal life or glory or happiness (Moses 1:39).

And if we fail Christ stands ready to share in that failure.  Knowing that we would all need rescuing He agrees to take upon himself our bad decisions if we will truly try our best to honor Him and live as he asks us.  Again, a few passages will suffice out of many.

Amulek testifies to the Zoramites: “Behold, I say unto you, that I do know that Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the Lord God hath spoken it. . . . And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption (Alma 34:8 – 16).”  For further examples of Christ’s sharing see Mosiah 15:8-9; Moroni 7:27-28; Alma 7:11-13; Isaiah 53:4-6.

There is an interesting example in the account of the people of King Noah who had repented of their sins and chosen to follow Alma into the wilderness.  Through the deceptions of Amulon and the promise-breaking of the Lamanites Alma and his followers came under the subjection of Amulon and the Lamanites.  Alma and his people recognized that they had sinned under the influence of King Noah and the Lord chastened them for those bad decisions by allowing Amulon to strap burdens to their backs and drive them as beasts.  But God cannot tolerate slavery for long and came to the rescue of these people.  He “shared” in their unfortunate predicament by relieving the burdens that were upon their backs so that they could not feel them (Mosia 24:14).

In the event that we make a poor choice, causing unhappiness or loss to come to ourselves or some other person, the Savior is prepared and willing to share the burden of that wrong choice if we are willing to admit our mistake and seek that He share the burden with us.  This is in stark contrast to Satan who has always been unwilling to share in the misery of his followers but laughs when they fail and happily drags them down to hell (Alma 30:60; 34:39).

And so we see that the secular definition of fairness in business practice follows strongly from the eternal truths of the Atonement as they are taught to men by the Spirit of Christ.  As Moroni says the Spirit of Christ enters into all men and women when they are born (Moroni 7:16; D&C 84:45-46) and Christ himself teaches that “all things bear record of Him. (Moses 6:63).”

Be not thou therefore ashamed

            

As a student at the University of Massachusetts I took classes from a professor of engineering who made students squirm in the classroom by pointing out how little we knew and how slow we were to learn.  I was always nervous around this professor, as were most of the students.    He was intimidating and hard to visit with even outside of the classroom.

One morning I was in the laboratory tidying up the counters when this professor came in.  He was looking for something and asked me if I had seen it.   Looking through the things on the tables we came across an Adventist pamphlet that some student had left in the lab.  It had a painting of the Savior on the cover.  As I picked it up the professor said something like "You don't believe in that stuff, do you?" To avoid a possibly uncomfortable situation and conversation with this man who was difficult to talk to in the best of circumstances, I nonchalantly said "no" and added the Watchtower to the other papers I was gathering for the trash.   As I watched the picture of the Savior slide into the waste basket, I realized that I had not only dismissed an opportunity to share my testimony with another, but had given him the distinct impression that I was not valiant in my faith, or even worse, that I was a non-believer.

I have never forgotten that incident, which I’m sure I will someday answer for.  It has reminded me, however, on many occasions, that it is more uncomfortable to know I have missed an opportunity to share the gospel, than it is to take even an awkward opportunity when it presents itself.  

In the October general conference of 1974, Elder Bruce R. McConkie taught:  "To be valiant in the testimony of Jesus is to take the Lord's side on every issue.  . . . It is to think what he would think, to believe what he believes, to say what he would say and do what he would do in the same situation.  It is to have the mind of Christ and be one with him as he is one with his father."

Paul gave similar counsel to Timothy: "For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.  Be not thou therefore ashamed of the testimony of our Lord, . ."  (2 Tim 1: 7-8)

I pray that we might try harder, in whatever circumstances we may find ourselves, and particularly in our homes with our spouses and children, to show that we have taken upon us the name of Christ.  He is the light which we should hold up.  His is the image that should be reflected in our countenances. 

 If we decide to never be ashamed, but always to respond to situations as we think the Savior would respond, we will not be caught off guard as I was that morning in the engineering lab.  Rather than regretting missed opportunities, we will then enjoy the blessings of opportunities taken and lives touched for good.

On discerning spirits

Last year a single sister in our ward (I've changed her name) who had recently come back to activity in the Church expressed concern about finding faithful young men to date.  As a member of her bishopric I sent her, among other things, the following thoughts from the Doctrine and Covenants on this topic.  They might be of interest to the family, especially to grandchildren who are starting to think about dating.

Dear Jane,

It was good to hear your testimony yesterday about the Sacrament and Temple work.  We are glad to hear that you are doing well in school and even how you are able to share some of your happiness with your teachers?  Nothing brings more joy than sharing gospel concepts with others who have not heard them before. 

We hope you are on the lookout for eligible young men at school and especially at the UVU Institute if you are able to attend there.  I would like to share with you some thoughts from the D&C that were pointed out a few years ago by one of the counselors in the Timpanogos Temple Presidency, Bro. Dean Garrett.

Sec. 52 was given to the saints when the church was just over one year old and there had been some instances of disruptive spirits, or individuals having strange, even frightening behaviors showing up in meetings.  The Lord provides some guidelines for discerning those whose spirits are of God from those whose spirits are not.

These little tests are also applicable to discerning the kind of young man or young woman that one would like to date.  Particularly returned missionaries who may profess to be faithful but are lacking in evidence of being true disciples of Christ.  Here’s what the Lord says:

Sec 52:14-19

 14 And again, I will give unto you a pattern in all things, that ye may not be deceived; for Satan is abroad in the land, and he goeth forth deceiving the nations—

We need a means of identifying the influences of Satan and those who may be even slightly under his power.

 15 Wherefore he that prayeth, whose spirit is contrite, the same is accepted of me if he obey mine ordinances.

How does a man pray?  Are his words sincere and contrite? Do they show genuine concern for others, or are his words excessive and showy so that they call our attention more to himself than to God?  Sincere prayer becomes a conversation with God, not a performance.

 16 He that speaketh, whose spirit is contrite, whose language is meek and edifieth, the same is of God if he obey mine ordinances.

How does a man speak?  First of all is his language clean and free from objectionable words?  Does he speak ill of others, make fun of others, criticize or cut people down.  Or does his language edify, build up and strengthen others?  Much can be learned about a man’s spirit through his speech.

 17 And again, he that trembleth under my power shall be made strong, and shall bring forth fruits of praise and wisdom, according to the revelations and truths which I have given you.

What does it mean to tremble under God’s power?  Perhaps it means to respect and honor the Priesthood.  It may mean to look forward to worshipping with the Saints, to serving in callings, to hearing the word taught by God’s servants.  It means to respect and reverence God and all things that have to do with God.  As Nephi said, “my soul delighteth in the things of the Lord, and my heart pondereth continually upon the things which I have seen and heard.”

 18 And again, he that is overcome and bringeth not forth fruits, even according to this pattern, is not of me.

If there is no evidence in a man’s life of good fruits coming forth then his speech and behavior may be all a show.  Look for evidence of good works.  Is he a faithful home teacher, Sunday School teacher, or Elders Quorum secretary?

 19 Wherefore, by this pattern ye shall know the spirits in all cases under the whole heavens.

God does not want his children to be deceived and He will provide knowledge of people’s spirits if we are faithful and desire that knowledge.   In summary, to discern the spirit of a person we should observe how he or she prays, how he or she speaks, whether he or she trembleth under the power of God, and what kind of fruits he or she bringeth forth.  Perhaps it goes without saying that if we are not living under the influence of the Spirit of The Lord we will not be able to discern much by these tests. 

So be on the lookout for worthy young men and use the Lord’s own criteria in choosing who to date.

Have a great week.

Bro. Carter

How Does An Induction Motor Work?

How Does an Induction Motor Work?

Some of you have seen the Streamliner article in the April issue of Popular Science.  The article editor asked me to write a brief description of how the motor in the car works.  Here is my response, a short description without figures or equations that may help someone who is curious about AC motors.  

The electric motor in the BYU streamliner is an induction motor.  Induction motors operate on alternating current (AC).  Alternating current does just as the name implies, it alternates between a peak positive polarity and a peak negative polarity within each cycle.  A single phase of AC, typical of residential power supplies, flows back and forth in a single loop of wire.  When AC power is used to drive electrical machinery, such as a motor, the most efficient number of phases to use is three.  Using more than three phases will not improve efficiency much but will cost a lot to produce.

Three-phase AC power requires three circuits or wires.  The three peak currents occur at three different, but equally-spaced moments, separated so that all three peaks occur on every cycle, giving a smoother average current than is possible with only one phase, or one peak per cycle.  The three peaks are said to be 120 electrical degrees apart, one cycle being 360 electrical degrees.

The wound stator

In an AC induction motor the electricity is applied to the stator, or stationary part of the motor which surrounds the rotating part, or rotor.  The stator consists of windings of wire arranged according to the number of poles in the motor.  Poles come in pairs, so typical AC motors will have 2, 4, or 6 poles.  Each pair of poles are set opposite each other in the stator and for a three-phase motor each pair of poles requires three windings arranged symmetrically about the poles.  So a two-pole, three-phase motor (one pair of poles) has three windings arranged so the centers of their magnetic fields are 120 degrees apart around the circumference of the stator.  A four-pole motor (two pairs) has six windings arranged 60 degrees apart.

Here is the key to how the induction motor works.  When the AC current is applied to the stator windings each winding creates a magnetic field that alternates in strength and polarity with the alternating current.  Because the three phases of AC power peak in 120 electrical-degree intervals the peak magnetic field rotates from one winding to the next around the circumference of the stator.  The speed of rotation of the magnetic field depends on the frequency of the applied AC power and the number of poles in the winding.  With only one pair of poles the magnetic field makes one rotation around the stator with each cycle of AC.  Hence an AC frequency of 60 cycles per second (Hz) would cause the magnetic field to rotate at 60 rotations per second or 3600 revolutions per minute.

The squirrel cage rotor

Now the rotor, which rotates within this revolving magnetic field, consists of conductive bars running axially very close to the inner surface of the stator windings.  The appearance of these bars gives the rotor the name of “Squirrel Cage”.  Electromagnetic induction now does the work.  When the magnetic field begins to rotate in the stator its magnetic flux cuts across the stationary bars of the rotor inducing an electric current in the bars.  This induced electric current in turn creates a magnetic field around the conductive bars.  This induced magnetic field opposes the magnetic field in the stator with the result that the rotating stator field pushes the induced field in the bars causing the rotor to turn.

This explains the interesting behavior of the AC induction motor.  The torque developed by the rotor is proportional to the strength of the induced magnetic field in the bars.  This field strength is in turn proportional to the speed with which the stator magnetic flux cuts through the rotor bars.  Thus the peak torque is developed when the rotor is locked and the difference between the stator and rotor speeds is a maximum.  And when the rotor is turning at the same speed as the stator magnetic field the torque is zero because there is no electrical current or magnetic field being induced in the rotor bars.  Hence the AC induction motor cannot run at the synchronous speed of the applied AC frequency but must always be a little slower.  The difference between the rotor speed and the stator magnetic field speed is called “slip”.   AC induction motors must have some slip in order to run.

Speed control

Most AC induction motors run at close to the synchronous speed of the applied AC power.  For example a two-pole motor operating on 60 Hz AC will run at about 3550 RPM, just below its synchronous speed of 3600 RPM.  Likewise a four-pole motor on 60 Hz power will operate at about 1750 RPM, close to its stator speed of 1800 RPM.

When used as a traction motor in an automobile, where variable speed is required, it is necessary to vary the frequency of AC power applied to the motor.  This is accomplished in the BYU Streamliner by a variable-frequency inverter controller.  This controller uses solid-state electronic devices called insulated gate bipolar transistors (IGBTs) to convert direct-current battery power to three-phase AC power where the AC frequency is varied through a simple potentiometer connected to the throttle pedal. 

Cooling

There is some heat generated by the IGBTs so the controller is water cooled using a small, wedge-shaped reservoir located above the battery pack and a small, 12-volt pump to circulate the water through the controller.  No radiator is needed because the run time is less than two minutes and the interval between runs is always at least an hour, usually more like four hours, during which time the heated water will cool back to a safe temperature.

Thoughts on Temples and Families

Thoughts on Temples and Families -  22 March 2009

These thoughts were originally written in 2009 but since I have been recently working in the Mt. Timpanogos Temple I have reviewed them and added the last bit.  Sorry it has become rather long but I hope valuable to all.

On this day of the dedication of the Draper, Utah Temple I have had the following thoughts on temples.

These thoughts have to do with what the rest of the world might think about the Church of Jesus Christ of Latter-day Saints building temples.

Why does the LSD Church build temples?  The short answer is this.  The Church builds temples because God commands us to, and He commands it because, among other things certainly, families are the basic organization in the Kingdom of God, both on the Earth and in the next life.  The purpose of the Earth for us to learn how to live in families and that we might be sealed together as great extended families.   We know that without the sealing work that goes on in temples the earth would be utterly wasted in its purpose.  This is unwelcome news to the world, which would like to eliminate or at least devalue the family as archaic, obsolete, and irrelevant to today's way of life.

The world's misunderstanding of the value of family is a symptom of a deeper problem.  It stems from their denial of the true nature of God; that He is a real person with a real Son, the two representing members of a heavenly FAMILY.  As long as God is defined as a Great Alone, a solitary influence consisting of three influences that cannot be separated, understood or explained (the ancient Greeks were actually much closer to the truth with their understanding of many gods living in families, albeit imperfect families), then families are nothing more than a temporal inconvenience, something to be avoided if possible and certainly only a hindrance to one's real purposes.   For many believers today godliness and wisdom are to be found in the sequestered life of contemplation, removed from obligations or constraints that require meaningful association with others.  So, a misunderstanding of the Trinity leads to a misunderstanding of families.

Now, back to temples.   There is something very strange going on in the LDS Church.  They keep building more of these strange, exotic building all over the planet.  Why build all these expensive temples when there are crying needs all over the earth for Christian, humanitarian help?  Well, the LDS Church is in the van in that area also, but why this strange obsession with temples?  The church certainly is not lining up with popular, contemporary Christian trends.  They do not participate in ecumenical councils, they continue to send proselytizing missionaries into good, Christian neighborhoods, and they build these inexplicable temples.

When asked why they build temples church leaders always give the same answers; a House of God, a place where sacred ordinances can be performed for the living and the dead, a place for marriages to be performed; but those reasons are not very satisfying to justify such great expense.  It is the implication of these things for the world that is misunderstood. 

Temples are not built to gain popularity or to show off.  What could be the reason for the church to continue with temples, ignoring suggestions, criticism, even opposition, while quietly but relentlessly moving across the globe building and dedicating temples?  There are no apologies, no attempts at trendy justifications, only the same, simple reasons, which happen to be the true and the best reasons we know.  As the world watches this curious trend surely they must wonder; "Does this church know something we don't know"?  "There must be some explanation for this that they are not telling."

The truth is we probably do not know all the reasons we are instructed to build temples, but we know enough and we see that the results are good.  The eternal consequences of what we are doing probably lie beyond the grasp of even our leaders, but God knows, and we have learned to be obedient.

The work of temples is the great work of this dispensation.  Temples are not built because members need a place to go for a spiritual uplift, although that is a wonderful side effect that we all treasure, but it is a side effect.  Temples are built for sacred work that matters to God and to all of His children.  This final dispensation is charged with the task.   One day, if we are faithful, the temples will operate round the clock and the work will never pause until it is done.  Records will come forth; families will be sealed together.   A careful observer would conclude that the Church does know something that the rest of the world does not.

There has again been a recent interest in some of the sacred things that pertain to the inside of the temples being revealed and made public.  These things are surely a curiosity to the world, much like any bit of news on the cover of the National Inquirer.  Here are two thoughts about that.

First, a person who shares with the world something that he or she has seen or heard in the temple is sharing only a symbol, and though they may knowingly violate their covenants to gain the attention of a curious audience, they cannot share anything truly sacred or valuable because they have not acquired anything truly sacred or valuable to share.  They do not understand the meaning behind the symbol.  If they did, it would be of such value and sanctity to them that they could not share it.  In other words, those who have only seen the symbols have not yet gained knowledge of anything sacred, for that knowledge comes only after long service in the temple, hundreds or even thousands of obedient visits with much pondering and study, prayer and seeking.  

The symbols have long been available to the inquiring public through libraries and now the internet, and any student of history will recognize them as similar to things found in records available in ancient sources from all corners of the globe.  Although those who attend the temple make solemn covenants not to reveal the symbols, one who violates those covenants is not giving the world any understanding they could not get from other sources.  The violator has nothing truly valuable to give.  If they did, the high price they had paid to get it would have also earned them the wisdom not to reveal it!

This situation could be likened to a delivery boy in a large company sneaking into the engineering offices and stealing a slide rule that he finds there.  He takes the stolen tool back to his fellow delivery drivers and, brandishing it before them exclaims, “Hah, look what I have!  I now know all the secrets of Engineering!  Here is their emblem, and it looks pretty silly to me.  I don’t think they’re so smart!”

The symbols have no meaning to one who has not paid the price to understand what they can do for us.  When one foolishly reveals to an outsider something sacred from within the temple ordinances, that person condemns him or herself to consequences that only the Lord knows, but the person does not hurt God nor does he hurt the church or even hinder the work, and he may only increase the curiosity of the person to whom the sacred item was revealed so that they will want to know more.  After all, why would the church continue to build these multi-million dollar buildings to pursue such trivial and strange practices and teachings?  Thinking men and women would naturally want to know more about what is really behind it all.

Second, as temple attenders we should not feel personally compromised when a brother or sister chooses to mock God by revealing sacred symbols.  When one chooses to voluntarily break sacred and solemn covenants that he has made, he has only two choices of rationalization that will allow him peace of conscience:  Either he had been forced to make the covenants under duress and should not be held accountable, or the covenants were false and meaningless in the first place.  Whichever story the person adopts, their behavior is not directly our problem.  The covenant we make is that "I" will not reveal.  We don’t covenant to stop others from revealing.  We are accountable for our own actions in such things, not for the actions of others.  It is sad to think of the future of one who chooses to violate sacred covenants, but as far as general harm being done, refer to the first thought above.  I think this fits with the counsel given by the Church to ignore those who foolishly mock sacred things.  In most cases they "know not what they do".  We should not give them the satisfaction of becoming alarmed.

The critic may say, “What is so grand about baptizing vicariously for the dead, or sealing the dead to their families, or sealing couples together for eternity.  Anyone can do it!”  “I will do it if you like”, says the preacher.  “Just sit here and I will make up some words and say them.  I can seal you together for eternity if you like; I can do it as well as the next man”.

That was not Joseph Smith’s approach.  He had no thoughts of his own regarding such ordinances.  These things were revealed a half step at a time, just as all doctrines, practices, and priesthood powers are.

It is an exceedingly long and dear process to get to the point where a couple can kneel at an altar and be sealed for time and eternity.  It is certainly not a casual thing.  It requires years of effort by multitudes of people and great expense to be able to do it.  Consider the effort and preparation needed in each of the following elements.

1. There has got to be a clear doctrine.  This has got to come from God.  Who is eligible to seal and to be sealed?  How do you deal with couples, and what about children?  Is there a difference between sealing the living and sealing the dead?  Who can serve as proxy for the dead?  Are we forcing these things on the dead or just giving them an opportunity to accept?  These are a few of the many doctrinal questions that need to be answered from heaven.
   
2. Related to the doctrine are the words to be used in these ordinances.  These include doctrine and need to be given by inspiration.  The Lord has given beautiful, inspiring words that could not have been conceived by any man.  They uplift and exalt the hearer.  They explain doctrines that have been hidden since before the world was.
   
3. The authority to administer and to be eligible to receive the ordinances must also be revealed from Heaven.  Various Heavenly messengers had to visit the Earth to restore this authority.  It was not invented by any man.  In addition to priesthood power, keys are necessary to authorize this work.  There must be a complete Presidency of the Church for those keys to be in place that authorize this work.  It could be mentioned here that centuries of preparation were necessary to bring the world to the state where its inhabitants could receive this authority and not immediately extinguish it from the earth through bigotry and religious intolerance.  The restoration would not have had a chance anywhere on earth throughout the Middle Ages and Renaissance periods.  Many lives had to be given to accomplish this preparation.
   
4. Those who officiate in these ordinances, temple sealers, are only produced over a lifetime of dedication and sacrifice to the work of The Lord.  They are not easy to come by.  A man must have a lifetime of preparation to be entrusted with the keys of sealing power.  In our day no young men are entrusted with this authority.  Sealers are rare and unusual men.  They come at a dear price.
   
5. Those who are to be sealed, either for themselves or for the dead, must qualify for the blessing.  They must have clean hands and a pure heart.  They must have made previous sacred covenants and be faithfully keeping those covenants.  There can be no mockery of God in these things.  The patron must be worthy and prepared to receive temple ordinances.  This is no small expectation or accomplishment.  The worthy patron in the temple must be living so that the spirit of the Lord accompanies him or her into the temple.  The temple cannot function without the Spirit of The Lord present and an unworthy participant drives the spirit out from their presence.  Others will sense that departure and the ordinance will not be sealed by the Holy Spirit.  This is a sensitive requirement of temple ordinances and one that requires the patron to show a proven record over years of obedience to covenants.
   
6. A temple must be available in which to perform the ordinance.  Only in unusual and rare circumstances have these sacred ordinances been accepted outside of a temple.  Temples are not easy to come by.  The location and floor plans of temples must come again from Heaven.  They must be built using resources donated by members out of sacrifice.  They must be built using the finest materials of construction and the best workmanship available.  Their upkeep and maintenance is a continuing expense requiring sacrifice of church members.  They are often built and maintained today in the midst of persecution from the world, even as in the days of Zerubbabel.
   
7. A system must be in place to record, in the most accurate and permanent way possible, all the ordinances performed.  This is not a casual record shoved in a drawer, but one that must be preserved, catalogued, indexed, and made retrievable for generations to come.  A Heavenly record is also made backing up the earthly.  The earthly must be worthy of duplication in Heaven.
   
8. Perhaps finally, all participants in the work must have faith that what they are doing is sacred and dictated from heaven.  On the one hand there can be no coercion on the part of any one to participate, while on the other no one should participate just to please or humor another.  All must be sincere in performing sacred, timeless, everlasting acts that will follow them into eternity.  Though the work is joyful it is not light-minded.  It is taken seriously and with the understanding that one will keep the covenants throughout their life and into eternity.  The intent is to produce joy in both.