Monday, September 3, 2018

Mutual Agreement: No Substitute for the Truth

Mutual Agreement
No Substitute for the Truth

Abstract: Just because you agree with yourselves does not mean you are right, nor that you speak for God, nor that He agrees with you.

Some Notable Examples of Mutual Agreement in the Scriptures

Luke 4:28-29 
And all they in the synagogue, when they heard these things, were filled with wrath, and rose up, and thrust him [Jesus] out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.

The Jews were mutually agreed against Jesus.

Matthew 26:65-66 
Then the high priest rent his clothes, saying, He [Jesus] hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.  What think ye? They answered and said, He is guilty of death.

The Jews were mutually agreed against Jesus.

Acts 7:57-58 
Then they cried out with a loud voice, and stopped their ears, and ran upon him [Stephen] with one accord, and cast him out of the city, and stoned him[.]

The Jews were mutually agreed against Steven.

Acts 18:12-13 
And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat, saying, This fellow persuadeth men to worship God contrary to the law.

The Jews were mutually agreed against Paul.

Helaman 9:16 
And now it came to pass that the judges did expound the matter unto the people, and did cry out against Nephi, saying: Behold, we know that this Nephi must have agreed with some one to slay the judge, and then he might declare it unto us, that he might convert us unto his faith, that he might raise himself to be a great man, chosen of God, and a prophet.

The judges were mutually agreed against Nephi.

Alma 31:8-18 
Now the Zoramites were dissenters from the Nephites; therefore they had had the word of God preached unto them.  But they had fallen into great errors, for they would not observe to keep the commandments of God, and his statutes, according to the law of Moses.  Neither would they observe the performances of the church, to continue in prayer and supplication to God daily, that they might not enter into temptation.  Yea, in fine, they did pervert the ways of the Lord in very many instances[.]  [T]he Zoramites had built synagogues, and that they did gather themselves together on one day of the week, which day they did call the day of the Lord; and ... they had a place built up in the center of their synagogue, a place for standing, which was high above the head; and the top thereof would only admit one person.  Therefore, whosoever desired to worship must go forth and stand upon the top thereof, and stretch forth his hands towards heaven, and cry with a loud voice, saying: Holy, holy God; we believe that thou art God, and we believe that thou art holy, and that thou wast a spirit, and that thou art a spirit, and that thou wilt be a spirit forever.  Holy God, we believe that thou hast separated us from our brethren; and we do not believe in the tradition of our brethren, which was handed down to them by the childishness of their fathers; but we believe that thou hast elected us to be thy holy children; and also thou hast made it known unto us that there shall be no Christ.  But thou art the same yesterday, today, and forever; and thou hast elected us that we shall be saved, whilst all around us are elected to be cast by thy wrath down to hell; for the which holiness, O God, we thank thee; and we also thank thee that thou hast elected us, that we may not be led away after the foolish traditions of our brethren, which doth bind them down to a belief of Christ, which doth lead their hearts to wander far from thee, our God.  And again we thank thee, O God, that we are a chosen and a holy people. Amen.

The Zoramites did not believe God's words and would not do what He said to do.  They were mutually agreed that they were the people of God, and in their worship raised both hands to heaven to celebrate their own status as God's chosen people and also their separation from their childish and foolish brethren.  They had revelation telling them they were right and the people of God and everyone who disagreed with them was wrong and not the people of God.

Alma 35:3-6 
And it came to pass that after the more popular part of the Zoramites had consulted together concerning the words which had been preached unto them, they were angry because of the word, for it did destroy their craft; therefore they would not hearken unto the words.  And they sent and gathered together throughout all the land all the people, and consulted with them concerning the words which had been spoken.  Now their rulers and their priests and their teachers did not let the people know concerning their desires; therefore they found out privily the minds of all the people.  And it came to pass that after they had found out the minds of all the people, those who were in favor of the words which had been spoken by Alma and his brethren were cast out of the land; and they were many; and they came over also into the land of Jershon.

After Alma and his brethren preached to them, the Zoramites were mutually agreed again once the more popular among them kicked out everyone who disagreed.  They found out who disagreed by privately interviewing people without telling them why they were being interviewed.

3 Nephi 3:2-10 
Lachoneus, most noble and chief governor of the land, behold, I write this epistle unto you, and do give unto you exceedingly great praise because of your firmness, and also the firmness of your people, in maintaining that which ye suppose to be your right and liberty; yea, ye do stand well, as if ye were supported by the hand of a god, in the defence of your liberty, and your property, and your country, or that which ye do call so.  And it seemeth a pity unto me, most noble Lachoneus, that ye should be so foolish and vain as to suppose that ye can stand against so many brave men who are at my command, who do now at this time stand in their arms, and do await with great anxiety for the word—Go down upon the Nephites and destroy them.  And I, knowing of their unconquerable spirit, having proved them in the field of battle, and knowing of their everlasting hatred towards you because of the many wrongs which ye have done unto them, therefore if they should come down against you they would visit you with utter destruction.  Therefore I have written this epistle, sealing it with mine own hand, feeling for your welfare, because of your firmness in that which ye believe to be right, and your noble spirit in the field of battle.  Therefore I write unto you, desiring that ye would yield up unto this my people, your cities, your lands, and your possessions, rather than that they should visit you with the sword and that destruction should come upon you.  Or in other words, yield yourselves up unto us, and unite with us and become acquainted with our secret works, and become our brethren that ye may be like unto us—not our slaves, but our brethren and partners of all our substance.  And behold, I swear unto you, if ye will do this, with an oath, ye shall not be destroyed; but if ye will not do this, I swear unto you with an oath, that on the morrow month I will command that my armies shall come down against you, and they shall not stay their hand and shall spare not, but shall slay you, and shall let fall the sword upon you even until ye shall become extinct.  And behold, I am Giddianhi; and I am the governor of this the secret society of Gadianton; which society and the works thereof I know to be good; and they are of ancient date and they have been handed down unto us.  And I write this epistle unto you, Lachoneus, and I hope that ye will deliver up your lands and your possessions, without the shedding of blood, that this my people may recover their rights and government, who have dissented away from you because of your wickedness in retaining from them their rights of government, and except ye do this, I will avenge their wrongs. I am Giddianhi.

The robbers were mutually agreed against the Nephites and sought by lies, flattery, and threats, to bring the Nephites into mutual agreement with them.

Ether 8:13-19 
And it came to pass that Akish gathered in unto the house of Jared all his kinsfolk, and said unto them: Will ye swear unto me that ye will be faithful unto me in the thing which I shall desire of you?  And it came to pass that they all sware unto him, by the God of heaven, and also by the heavens, and also by the earth, and by their heads, that whoso should vary from the assistance which Akish desired should lose his head; and whoso should divulge whatsoever thing Akish made known unto them, the same should lose his life.  And it came to pass that thus they did agree with Akish. And Akish did administer unto them the oaths which were given by them of old who also sought power, which had been handed down even from Cain, who was a murderer from the beginning.  And they were kept up by the power of the devil to administer these oaths unto the people, to keep them in darkness, to help such as sought power to gain power, and to murder, and to plunder, and to lie, and to commit all manner of wickedness and whoredoms.  And it was the daughter of Jared who put it into his heart to search up these things of old; and Jared put it into the heart of Akish; wherefore, Akish administered it unto his kindred and friends, leading them away by fair promises to do whatsoever thing he desired.  And it came to pass that they formed a secret combination, even as they of old; which combination is most abominable and wicked above all, in the sight of God; for the Lord worketh not in secret combinations, neither doth he will that man should shed blood, but in all things hath forbidden it, from the beginning of man.

And here we have a situation where mutual agreement is abominable to God.

Conclusion

As these examples show, mutual agreement does not mean a group is correct in its decisions.  Just because you agree with yourselves doesn't mean you are right, nor that you speak for God, nor that God agrees with you.

Saturday, August 25, 2018

Walk By Faith, Not By Sight

Walk By Faith, Not By Sight

When the disciples saw the Lord walking on the lake, they were afraid, thinking they'd seen a ghost.  The Lord said, "Cheer up - it's me; don't be afraid."  Peter said, "Lord, if it's really you, ask me to come to you on the water."  The Lord said, "Come."  Peter then stepped out of the boat, placing his full weight upon the water, and began to walk to Jesus.  By taking that first full step on the water at the request of the Lord, Peter walked by faith, and not by sight.  He trusted that it was the Lord, he acted on the word of the Lord with full faith and confidence, and he had power given to him to do as the Lord asked him to do.  It was when Peter began to fear because of the high winds that he began to doubt and fall into the water.

The Lord has asked us to yield in any conflict.  He has asked us to beware of anger and speaking badly of anyone.  He has asked us to not allow lust into our hearts.  He has asked us to not swear to anything to convince people we telling the truth or that we will do what we say, but to simply say "yes" or "no."  He has asked us to pray in private.  He has asked us to fast secretly.  He has asked us to not save up stuff for ourselves, and to give away whatever we don't need to the poor.  He has asked us to give to every man that asks of us.  He has asked us to give alms to the beggars.  He has asked that we not defend ourselves from the evil actions of others.  He has asked us to lend to everyone who asks without thinking about their ability and intent to repay us.  He has asked that we not ask for our stuff back from anyone who takes it - which includes the stuff we lend out.  He has asked us to yield in any lawsuit without a fight, giving the plaintiff what they sue us for, and he has asked that we not prevent the plaintiff from taking more from us afterward.  He has asked us to forgive everyone of their debts to us.  He has asked us to go two miles with those who force us to go with them for one mile.  He has asked us to let anyone who hits us on one cheek hit us also on the other cheek without saying mean things to them.  He has asked that we not separate anyone else from our company.  He has asked that we not condemn anyone.  He has asked us to forgive everyone their wrongs against us.  He has asked us to do good things to people when they do bad things to us.  He has asked us to bless those who curse us, and pray for those who spitefully use us and persecute us because we do these things that the Lord has asked of us.

In sum, the Lord has asked us to treat everyone as exactly equal to ourselves.  And he has asked us to teach everyone to do these things.

The Lord told us people will make fun of us, abuse us, persecute us by asking or demanding things of us they would not give if it were asked of them, say mean things about us, kick us out of their company, hit us, and kill us for doing these things.  The Lord has acknowledged that doing these things will make us everyone's slaves.  The reward the Lord offers for us obeying him in all these things is that he will make us into exactly what he is, and we will be in him and he will be in us and we will be one.  Jesus will personally come to us and he will bring the Father to us.  We will be able to live with him and God forever in peace, joy, and happiness.

We honor the Lord by accepting, doing, and teaching his words.  If we believe that the Lord has asked these things of us in the Bible and in the Book of Mormon, like Peter believed the Lord had asked him to walk on water, then let us act on these words of the Lord with our full faith and confidence, just like Peter did, and we will have power to do what the Lord has asked, just like Peter did.  That is how we walk by faith, and not by sight.

In Spirit and In Truth: Teaching Our Children to Honor God

In Spirit and In Truth1
Teaching Our Children to Honor God

Teaching our children to honor God means teaching them to really do what Christ said to do in the Sermon on the Mount.  There is no other way for our children, or anyone else, to come unto Christ except by actually doing those things.2

1 John 4:25-26, JST
2 1 Nephi 13:40-41, LDS

Saturday, August 4, 2018

Hidden in Plain Sight: The Original Faith of Jesus Christ

Hidden in Plain Sight
The Original Faith of Jesus Christ

Abstract: The Sermon on the Mount constitutes the original faith of Jesus Christ.  The primary significance of the Book of Mormon is that Jesus is the Christ, the Son of the living God, and that every human being must come to Him by really doing what He says to do in the Sermon.  The purpose of the Sermon is to resolve all interpersonal conflict.

The Original Faith

The things in the New Testament which Jesus taught by His own mouth may be roughly divided into the following categories:
  1. declarations of His identity and authority,
  2. exhortations to believe on Him,
  3. the Sermon on the Mount,
  4. parables,
  5. and responses to various statements, questions, or challenges.
This way of dividing up the things Jesus taught by His own mouth in the New Testament does not include everything Jesus said, but it covers enough to give an answer to the following question: "What was Jesus telling people to do?"  What was the faith His followers were to practice?  When the question is put that way, one of these things is not like the others.  The Sermon on the Mount is the doctrine He taught.1 This is the original faith which Jesus Christ commanded His apostles to teach to all nations.2

The Significance of the Book of Mormon

Re-establishing the original faith of Jesus Christ is the purpose of the Book of Mormon.  From its title page, we read that the Book of Mormon is written "to the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself unto all nations[.]"  And in 1 Nephi 13, where we read about the Gentiles and things having been taken out of the record of the twelve apostles of the Lamb before it went out to all nations, we find this.

And the angel spake unto me, saying: 
  1. These last records, which thou hast seen among the Gentiles, shall establish the truth of the first, which are of the twelve apostles of the Lamb, 
  2. and shall make known the plain and precious things which have been taken away from them; 
  3. and shall make known to all kindreds, tongues, and people, that the Lamb of God is the Son of the Eternal Father, and the Savior of the world; 
  4. and that all men must come unto him, or they cannot be saved.  
  5. And they must come according to the words which shall be established by the mouth of the Lamb; 
  6. and the words of the Lamb shall be made known in the records of thy seed, as well as in the records of the twelve apostles of the Lamb; 
  7. wherefore they both shall be established in one; for there is one God and one Shepherd over all the earth.3

The words established by the mouth of the Lamb, and made known in the records of Nephi's seed, as well as in the records of the twelve apostles of the Lamb, is the Sermon.4  The primary significance of the Book of Mormon therefore is that Jesus is the Christ, the Son of the living God, and that every human being must come unto Him by really doing what He says to do in the Sermon.  This brings us to the purpose of the Sermon.

The Purpose of the Sermon

The ways humanity tries to bring about justice, peace, and unity do not and cannot work. History and current events are proof that competing against, controlling, or manipulating others always results in disunity, conflict, injustice, and inequality. Yet competition, force, and manipulation are how humanity has chosen to govern itself.  Jesus offers us the sole alternative to humanity’s self-destructive ways: love.

The law of God is this: every last thing you wish others would do to you, do those exact same things to them. This law defines the behavior of perfect love, which is called “charity.” God’s law is the true moral and ethical standard of all humankind, being written into every conscience, and it is the definition of “good.” Behavior that falls short of this law is not good and produces both guilt and conflict with others. 

The purpose of the law of God is to end conflict between people. Those who willingly keep His law may joyfully and peacefully live together as equals, both here and now, and forever in the eternal world. The commandments that Jesus gave us in the Sermon on the Mount are how we are to obey the law of God through our works and end our conflicts with others.

Love, the feeling which makes us want to do what the law of God commands, is given to us by God. Charity is Jesus’s nature, meaning He feels perfect love towards everyone. Charity is the nature of all those who inherit God’s kingdom with Jesus. Jesus’s commandments in the Sermon on the Mount are the actions which those who have charity do by nature.

“Sin” is intent or action which falls short of the law of God, such as giving in to lust and doing to others what we do not wish others would do to us. “Repent” means to change one’s mind, to reconsider, or to relent, all of which implies a willing change in one’s behavior.

Any who will believe Jesus’s words in the Sermon on the Mount as literally as small children believe their parents’ words, and repent of all their sins, and be baptized by one of His sent servants, shall be visited by God with fire and with the Holy Ghost and shall receive a remission of their sins.

The visitation of the Holy Ghost changes our feelings so that we understand Jesus’s love and want to only do good. Then we are to do what Jesus commands until the end of our lives.  We trust in Jesus to guide and comfort us in our trials and afflictions as we learn who and what He is by the things we suffer in obedience to His teachings. Just as one does not learn a new skill without practice, nobody can understand nor master the discipline of perfect love without doing its works. Doing the works Jesus commanded until we fully understand Him and freely agree to become what He is and to receive His nature from Him permanently as a gift by His grace so that we love everyone perfectly just like He does is what it means to be a disciple of Jesus.

If you keep the commandments of Jesus Christ, you are His church,5 you are His disciple,6 you are His friend,7 and you are His family.8

The Lukan Sermon

Luke 6:20-49, KJV
20 ¶ And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
21 Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
22 Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake.
23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.
24 But woe unto you that are rich! for ye have received your consolation.
25 Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
26 Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
27 ¶ But I say unto you which hear, Love your enemies, do good to them which hate you,
28 Bless them that curse you, and pray for them which despitefully use you.
29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also.
30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
31 And as ye would that men should do to you, do ye also to them likewise.
32 For if ye love them which love you, what thank have ye? for sinners also love those that love them.
33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.
36 Be ye therefore merciful, as your Father also is merciful.
37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.
39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
40 The disciple is not above his master: but every one that is perfect shall be as his master.
41 And why beholdest thou the mote that is in thy brother’s eye, but perceivest not the beam that is in thine own eye?
42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother’s eye.
43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.
45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.
46 ¶ And why call ye me, Lord, Lord, and do not the things which I say?
47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
48 He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.
49 But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.

1 Matthew 7:28, John 7:16
2 Matthew 28:19-20
3 1 Nephi 13:40-41
4 Matthew chapters 5 through 7; Luke 6:20-49; 3 Nephi chapters 12 through 14
5 Matthew 7:24-25, 16:18; Luke 6:47-48
6 John 8:31-32 (see also, in this order: John 14:6, 17:3, 14:21, 23)
7 John 15:14
8 Luke 8:19-21

Monday, May 7, 2018

This Is All Very Simple

1. I am a covenant participant and have standing in the matter of the adoption of the G&S.

2. I have made a choice to permanently and perpetually dispute the adoption of any other proposed document as the G&S other than the document that I, myself, submitted, which document is entitled The Rock of Jesus Christ: A Statement of Our Principles.

3. Because I have made this choice, only one document proposed for adoption as the G&S can possibly lead to the fulfillment of the Lord's requirement that the G&S be adopted by mutual agreement - for the simple reason that I disagree with the adoption of any other document as the G&S.

4. Because I will not yield on the adoption of The Rock of Jesus Christ, and also because I will not yield on disputing the adoption of each and every other document, the choice facing every other covenant participant has been reduced to a perfect dichotomy: either accept and do as the Lord has required, in which case The Rock of Jesus Christ shall inevitably be adopted as the G&S because no other document can possibly be agreed to, or else defraud the Lord by placing a disputed document in the / their scriptures as the G&S.

5. I make no revelatory claims.

6. I make no appeals to the priesthood.

7. I cannot compel the agreement of even a single soul in this matter.

8. I do not receive the Woodard Revelation.

9. I disputed the content of the Lottery document when it was announced in an email sent October 28, 2017 to both Karen Strong and Lynne McKinney, thus fulfilling the law of witnesses.

10. The Lottery group therefore never had unity with the body at any point, falsifying a key claim in the Woodard Revelation.

11. Explanations for the wisdom of choosing The Rock of Jesus Christ are available on my blog in posts dating to Friday, October 13, 2017.

12. There is no further discussion to be had on this subject.

13. The only thing being hashed out right now by each individual covenant participant is whether they shall individually defraud the Lord in the matter of the G&S.

14. If the body chooses to defraud the Lord by placing a disputed document in the scriptures as a G&S, then the body shall be unable to accomplish other works that the Lord shall require of it.

15. Not accomplishing other works the Lord shall require logically entails the destruction of the body, because the salvation of the body requires that the body do all things whatsoever the Lord shall command of it.

16. Those who are faithful to the covenant - those that choose not to defraud the Lord but instead do all that they agreed to do - shall be spared, because God is just (A&C p. 7).

17. The faithless have no such promise.

18. It is prophesied that this people, the remnant of the Gentiles, shall treat spitefully the servants of God, and slay them, and in their turn they shall be slain and their city be burned when the Lord shall send his armies against them (RE Matthew 10:17).

19. The armies spoken of are most likely the remnant of Jacob (3 Nephi 16:15).

20. It will be a remnant of the Lord's people, not a majority, who builds the temple which has not yet been commanded (A&C p. 11).

21. I would prefer my people not be destroyed.

22. It was for disobedience to the things contained in The Rock of Jesus Christ that the LDS Church was condemned.

23. There is less excuse for this people in this thing (Question 2, Question 4, G&S assignment).

24. Y'all are agents unto yourselves, and there is no further need for conversation.

25. My choices in the matter of the G&S assignment are not subject to your review.

26. Your choices in the matter of the G&S assignment are not subject to my review.

27. You have been fully warned.

Jared Livesey

Saturday, April 28, 2018

A Word to the Declarants

  1. The Lord does not receive that which he has not appointed.
  2. The Lord has appointed us to adopt a guide and standard by mutual agreement.
  3. The Lord has not appointed us to adopt a guide and standard by any means other than mutual agreement.
  4. "Mutual agreement" is not esoteric religious jargon of ambiguous, vague, unclear, or uncertain meaning, but a well-defined, commonly-used, modern English phrase.
  5. "Mutual agreement" means all parties to a matter agree together concerning it.
  6. "As between one another you choose not to dispute" means if anyone who has standing in the matter disputes the adoption of a particular proposal that proposal is not mutually agreed to by all concerned parties.
  7. Placing a disputed proposal in the scriptures does not fulfill the Lord's requirement.
  8. The Lord will not receive the placing of a disputed proposal in the scriptures.
  9. Placing a disputed proposal in the scriptures and offering it up to the Lord in place of his required agreed statement of principles defrauds the Lord.
  10. Defrauding the Lord is bad.
  11. You will not like the consequences of defrauding the Lord.
  12. Expressing disagreement with a person, position, or proposal, is to dispute.
  13. The declaration expresses disagreement with the scripture committee and is therefore a disputation.
  14. Even if the phrase "mutually agreeable" meant "choosing not to dispute," which is not what it means, the stated disagreement with the scripture committee constitutes an open self-contradiction on the part of those who signed the declaration.
  15. The declaration is more properly characterized as an implicit threat against the scripture committee if they do not publish the Lottery document.
  16. Zion cannot be built up by intimidation nor threats.

Wednesday, April 25, 2018

Still Defrauding the Lord

Whenever there is a procedural proposal offered, we need not consider the motives of those who offer it. All we need consider is the following test:

"If this procedure is followed exactly can a G&S be published in the scriptures even if the G&S is not mutually agreed to by all covenant participants?"

If the answer to that question is "yes," then the procedural proposal defrauds the Lord of his requirement that we adopt a G&S by mutual agreement and add it - to the scriptures in place of LDS D&C 20, in context.

Notes on vocabulary:
The phrase "mutually agreeable" does not occur in the A&C.
The phrase "mutually agreeable" means "able to be accepted by everyone."
The phrase "mutually agreeable" does not mean "choosing not to dispute with each other."
The phrase "mutual agreement" means "agreeing together," "universal agreement," or "unanimity."
If one or more of us choose to dispute something, then we do not mutually agree to it.