1

J. Reuben Clark Law Society Talk

January 21, 2022

Primary General President, President Camille N. Johnson, a

lawyer of more than thirty years, stated in our church’s General
Conference in October, “Although asking a witness a question
to which you do not know the answer is generally unwise for a
trial lawyer, the opposite is true for us (followers of Christ).” 1 I
will ask many questions tonight and will leave it to you to
decide if I am following her wise counsel. I begin with two
questions: Does God specially call upon latter-day lawyers for
His purposes in these last days? If so, why? It seems to me our
Heavenly Father does specially communicate His priorities to
latter-day lawyers through (1) the Book of Mormon, (2) ancient
and modern prophets and (3) His establishment of the United
States Constitution.

I. God Specially Speaks to Latter-Day Lawyers Through the

Book of Mormon
First, the Book of Mormon. In Western hemisphere property
law, there is a legal doctrine known to few non-lawyers. Yet it is
of such significance that everyone on the American Continent
would benefit from knowing it. Its import lies not so much in
the legal doctrine itself but in its spiritual implications for every
inhabitant of the Americas. I invite our brothers, sisters and
friends in this global fireside who live in areas other than the
Americas to carefully consider whether parallel principles apply
to your lands and nations.
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In the United States and in other jurisdictions in the world,

original parties to a transfer of land may agree that that land be
used in certain ways. Such parties may agree that certain
obligations or restrictions legally bind subsequent possessors of
the land and make the land unable to be conveyed without
them, including in perpetuity. All successors to the original
parties, regardless of who they are or when they take
possession, are entitled to all the agreement’s benefits and are
subject to all its obligations and restrictions. This legal doctrine
is called “a covenant running with the land.”

In its simplest application in the United States, three conditions

must exist for a covenant to run with land. First, the parties to
the covenant must intend for it to do so and explicitly show this
intention in writing. Second, subsequent landowners must have
notice of the covenant, which is why it needs to be explicit and
in writing. And third, the covenant must touch and concern the
land or relate to how the land is used.2

Why is this legal doctrine so important to the denizens of the

Americas? Because, as you may have perceived, it is in
similitude of God’s dealings with this land and its inhabitants.
By analogy, this legal doctrine can help God’s children see the
spiritual doctrine that there is a covenant running with this
land. It can help them understand the spiritual covenant’s
terms, importance and original Parties. What can we divine
from the uncanny similarities between these counterparts?
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Original Intention Explicitly in Writing

Of course, the original parties to the covenant running with this
land are the Lord and his ancient prophets. The intentions of all
these parties are explicit and contained in at least two writings,
both comprising the Book of Mormon: Another Testament of
Jesus Christ. That book documents that at the time of what is
called the “confusing of language” and the scattering of various
societies from the city and tower of Babel, the Lord led a
people to this area of the world. “[H]e would that they should
come forth even unto the land of promise, … which the Lord
God had preserved for a righteous people.”3 This was the Lord’s
land. He was the principal Party and Grantor at the genesis of
the American conveyance. He remains so.

Many centuries later, at about 600 B.C., the Lord used similar
grantor language with other would-be inhabitants of this land,
also from the Middle East. “And it came to pass that the Lord
spake unto me, saying: Blessed art thou, Nephi, … ye … shall be
led to a land of promise; … a land which I have prepared for
you....”4 These written statements, among others, show not
only that the land belonged to the Lord, but also His clear
intention, as the Party who “preserved” and “prepared” it, to
convey it for special purposes and to particular peoples.
According to the Bible Dictionary, “Covenant … denotes an
agreement … more often between God and man[.]” Continuing
the quote: “[I]n this … case it is important to notice that the
two parties to the agreement do not stand in the relation of
independent and equal contractors. God in His good pleasure
fixes the terms, which man accepts.”5 And Gospel Principles
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teaches God “sets the terms of His covenants, and He reveals

these terms to His prophets.”6 In the two conveyances
mentioned, the prophet-parties were, first, the brother of
Jared, and later the prophets, Lehi and Nephi. In time, other
prophets became witnesses to this covenant and successors to
its original grantees.7 Thus, the intentions of the original parties
that a covenant run with this land are explicit and in a writing,
the Book of Mormon.

Equitable Notice of A Covenant

What of fair notice of a covenant to successors to the original
parties? The Book of Mormon repeatedly and equitably puts
American civilizations, including ours, on notice of this
covenant and its terms. The Lord, Himself, referred to this
“Notice” as “the new covenant, even the Book of Mormon.” 8
Although deposited in the covenant land itself, to come forth as
a voice from the dust, the Book of Mormon is hardly an obscure
legal document filed away in some hidebound registry in a
dusty county clerk’s office. On the contrary, it was brought
forth most publicly for all the world to see. Indeed, that it was
revealed by an angel, disinterred by a teenager, written on gold
plates, translated from ancient characters, visually witnessed
by many, returned to the angel so as to make it unavailable for
inspection, and spiritually witnessed by millions, all assure
maximum publicity, each in its own way.9 From its initial
publication in 1830 until now, the Book of Mormon has virtually
“flooded the earth,”10 becoming one of the world’s most
influential books of all time.11
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Touch and Concern the Land

The third condition for a covenant to run with land is that it
“touch and concern” the land or relate to its use. Remember
that “God in His good pleasure fixes the terms, which man
accepts.”12 This includes how His land is to be used or what
“touches and concerns” it from His Godly perspective. 13 Surely,
the sad tales of fallen civilizations who failed to honor this
perpetual covenant are deeply touching and concerning.

The Covenant Itself

Perhaps the most repeated provision of the covenant running
with this land is this binary one to both ancient American
civilizations.14 Lehi recounts it this way: “And (God) hath said
that: Inasmuch as ye shall keep my commandments ye shall
prosper in the land; but inasmuch as ye will not keep my
commandments ye shall be cut off from my presence."15 The
Lord made a similar declaration to the earlier Jaredites. “And
(the Lord) had sworn in his wrath unto the brother of Jared,
that whoso should possess this land of promise, from that time
henceforth and forever, should serve him, the true and only
God, or they should be swept off when the fulness of his wrath
should come upon them…when they are ripened in iniquity[.]"16
These declarations make plain what the covenant is and the
original Conveyor's intention that it run with the land,17 and do
so in perpetuity – “from that time henceforth and forever,” “for
it is the everlasting decree of God.” All of this was
communicated to both sets of would-be inhabitants prior to,
and as a condition of, their taking possession of the land. 18 Yet,
generations after their arrival to the shores somewhere on this
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covenant land, the Jaredite people experienced sweeping

deterioration.19 The people of Lehi, too, became subject to
divine contractual enforcement.20
Messaging Latter-day Lawyers
Again, why would the Lord weave this uncanny parallel to
modern property law into a book “written for our day[?]”21
Much could go into an analysis of this question. But could it be
that by mirroring His covenant with future property law God
intended to reflect His image for latter-day detection? In other
words, did He who sees the end from the beginning embed a
tailored message set to time release for latter day lawyers at a
critical juncture in American history? Perhaps this is all a big
coincidence. Perhaps chiasmus embedded in the Book of
Mormon is, too. But if the answers to these questions are yes,
what could the Lord be saying? And what would he have us do?

II. God Specially Speaks to Latter-day Lawyers Through His

Ancient and Modern Prophets
Let me attempt to answer these questions in the second and
third sections: God speaking to latter-day lawyers through His
ancient and modern prophets and through the establishment of
the United States Constitution. We have discussed many
examples of His doing so through ancient prophets. In recent
years, it seems He is calling upon us more frequently and
through a broader variety of living prophets and apostles. In
just the G20 annual fora of the last few years alone, these
servants of the Lord have reminded the world of the valued
blessing of religious freedom22 and warned against its loss,
including during a pandemic.23 Several have invited greater
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unity24 and graciously expressed appreciation for the service

and good of other religions.25 They have pledged solidarity in
the face of religious persecution.26 They have done much the
same on university and other platforms.27 In our own General
Conference last April, President Dallin H. Oaks stated, “Our
belief in divine inspiration gives Latter-day Saints a unique
responsibility to uphold and defend the United States
Constitution and principles of constitutionalism wherever we
live.”28 I suggest this implies an even greater responsibility for
Latter-day Saint lawyers to do so.
III. God Specially Communicates with Latter-day Lawyers
Through Establishing the US Constitution
Third, what about God speaking to latter-day lawyers through
the establishment of the United States Constitution (which I will
mostly call “the Constitution”). To address this point, let me
return to the covenant running with this land. Lehi shares two
other provisions of that covenant made to him, specifically. In
the first he states, “[W]e have obtained a land of promise, …
which the Lord God hath covenanted … unto me, and to my
children forever[.]”29 Lehi then declares the second, broader
provision. What interesting implications do you hear in it? “The
Lord hath (also) covenanted this land unto … all those who
should be led out of other countries by the hand of the Lord.
Wherefore, I, Lehi, prophesy according to the workings of the
Spirit which is in me, that there shall none come into this land
save they shall be brought by the hand of the Lord. … And if it so
be that they shall serve him according to the commandments
which he hath given, it shall be a land of liberty unto them; …
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(but)… if iniquity shall abound cursed shall be the land for their
sakes, but unto the righteous it shall be blessed forever.”30

Implications of Foretold International Diversity on This Land

The international diversity now upon this land seems to confirm
that God intended this land to host an unprecedented variety
of humanity from sundry parts of the earth.31 But with histories
of racial and ethnic warfare, religious and tribal strife, the
barbaric slave trade, unjust servitude and so on, how could
they possibly live together in one land and be governed in
peace and harmony? World history strongly suggests this would
be tantamount to a continental cage match. How would a
loving Father in Heaven, who “hath made of one blood all
nations of men for to dwell on all the face of the earth,” 32 who
commands His children to “love one another”33 and “be one”34
help them unite and form an increasingly more perfect union? 35
It seems He would need to establish a system of government
based on inspired principles and laws rather than demographic
designations. Everyone, irrespective of background, would
need to be held to the same standards and be unified by them.
Such governing principles would need to be understood as an
endowment from Heaven and from no earthly source of power.
They would need to be resolute, inviolate, sacrosanct, upheld
by oath to God and man. And He who foreknew and apparently
respected modern law, including principles of liberty, equity,
due process, and written notice, would need to establish this
system in writing. But why do it? Wouldn’t people tend to have
less conflict and more peace in more homogenous societies?
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What in Heaven’s name was He trying to accomplish with this

vast amalgam of humanity upon this land?

What About Enslaved Blacks Brought to America and the

United States Constitution?
Before sharing my view of that grander vision, let me devote
some time to another question. I do so in view of theories and
philosophies that reposition the Constitution as essentially
oppressive, racist and, accordingly, unworthy of continued
moral authority and legal application in enlightened societies.
The question is two-part. First, what are the implications of
God’s covenant with Lehi for the descendants of the millions of
God’s children who were inhumanely captured and enslaved
upon “this land?” Were they, too, “brought by the hand of the
Lord?” Second, what of the Constitution’s countenance of
slavery? It permitted that evil institution. Don’t we as Latter-
day Saints believe the United States Constitution was inspired
by God? Here is our unique strength as members and lawyers
of The Church of Jesus Christ of Latter-day Saints.

Let me address these questions in reverse order. We know our

loving Father in Heaven explicitly denounced slavery. Through
revelation to Joseph Smith, the Lord declared, “it is not right
that any man should be in bondage one to another. And for this
purpose have I established the Constitution of this land[.]” 36
“What was God’s purpose in establishing the United States
Constitution?,” President Oaks asked General Conference
viewers.37 “We see it in the doctrine of moral agency,” he
said.38 Why? “That every man may act in doctrine and principle
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… according to the moral agency which I have given unto

him[.]”39 the Lord said. “And that law of the land which
is constitutional, supporting that principle of freedom in
maintaining rights and privileges, belongs to all mankind ...”40
the Lord affirmed. It seems the Lord even anticipated disputes
about what a “person” is. Twenty-five years later, in 1857, by a
7–2 majority, the United States Supreme Court infamously
ruled that Dred Scott, a black man who sought to maintain his
and his family’s freedom after moving into a slave state,
“[could] claim none of the ‘rights and privileges’ (note the
mirrored language) which (the Constitution) provides for and
secures to citizens of the United States."41 The majority were
apparently unaware that the Lord had declared that the
Constitution “should be maintained for the rights and
protection of all flesh, according to just and holy principles[.]”42
This is proof that, like some in the Nephite legal community,
when lawyers and judges drift from the knowledge of the true
nature of our loving Father in Heaven and from His doctrine, we
can fail to see God’s hand and purposes.43 Then all manner of
mischief ensues that is dangerous for others. As President Oaks
keenly, if graciously, observed, “we do not see inspiration in
every Supreme Court decision interpreting the Constitution.” 44
By seeing the Lord’s hand in establishing the United States
Constitution, we “hear Him” speak to us regarding His grand
purposes.45

What of God’s covenant with Lehi and its relation to enslaved

peoples brought to the Americas? I think of the tragic abuse of
innocent believers in Christ in the ancient Book of Mormon City
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of Ammonihah. Angry at the prophets Alma and Amulek, their

teachings and their converts, the authorities of that city (hear
lawyers and judges who had drifted from true religion 46) cast
the believers, including their children, into a pit of fire. They
were mocking the hell of which the two prophets had warned
the people. Amulek exclaimed to Alma, “How can we witness
this awful scene?[!]”47 Perhaps this was your cry and mine
during the horrors of slavery and other atrocities, if we were
aware of them, as unborn spirits in the presence of our
Heavenly Father.48 These prophets were constrained from
exercising the power of God to save the people. “[F]or behold
the Lord receiveth them up unto himself, in glory(,)” Alma
said.49 He then answers one of mortality’s most perplexing
questions and settles the “brought by the hand of the Lord”
question for me: “(God) doth suffer that…the people may do
this thing unto them, according to the hardness of their hearts,
that the judgments which he shall exercise upon them in his
wrath may be just; and the blood of the innocent shall stand as
a witness against them, yea, and cry mightily against them at
the last day.”50

And in the United States, those judgments came. On Christmas

day, twenty-eight years before the start of the American Civil
War, when racial “hate [wa]s strong and mocked the song of
peace on earth good will to men,” 51 the Prophet Joseph Smith
declared, “I prophesy, in the name of the Lord God, that the
commencement of the difficulties which will cause much
bloodshed previous to the coming of the Son of Man will be in
South Carolina.” He felt it would be “over (slavery),” 52 which he
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and the Church opposed,53 and “terminate in the death and

misery of many souls.”54 Thus, I see “brought by the hand of the
Lord” not at all as the Lord’s actual bringing of enslaved black
people here, nor as His countenancing the means by which they
were brought. Rather, I see it as painfully permitted by a God
who weeps because His children “hate their own blood.” 55 I see
a wise Father who would leverage this wicked use of agency by
others of His children to liberate all flesh, including His black
children, throughout the world, and for centuries to come.
Therefore, to undermine the birthing instrument of self-
government in the earth in the interests of anti-racism would
ironically be to weaken the very means God used and uses to
liberate black people and all people. It would be like chopping
down a fruit tree that is the main food source for oneself and
one’s family because several of its original planters engaged in
slavery, even though “God gave the increase.”56 –Or like
jackhammering the trusses of a mile high bridge holding you
and your family because some of its builders enslaved others,
even though its Great Architect erected it to conduct all of
humanity over the jagged cavern of racial and ethnic division
and conflict.

I hasten to acknowledge, as did President Oaks at last year’s

Freedom Festival, that “Our original Constitution, adopted in
1787, had what our distinguished [former] Secretary of State
Condoleezza Rice, herself a member of our most prominent
minority, called some ‘birth defects[.]’” He continued,
“Nevertheless, it was our best hope for freedom and self-
government. It remains so.”57 We also recognize that the
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Constitution’s flaw was not in its inspired principals and

structure. Rather, its main flaw, in my view, was its lack of
application of these benefits to all God’s children. Thanks be to
our Heavenly Father that He answers this nation’s prayerful
song: “America, America, God mend thine every flaw, confirm
thy soul in self-control, thy liberty in law.”58 Perhaps this is what
Alexis De Tocqueville meant when he observed: “The great
privilege of the Americans does not simply consist in their being
more enlightened than other nations, but in their being able to
repair the faults they may commit.”59 President Oaks
continued, “Let us be united to defend the great principles of
the United States Constitution and to use our precious
freedoms to further the work of our faith and to serve our
fellow men.” “Almighty God … has given us our inspired United
States Constitution[.]”60

And Almighty God’s plan is working! Think of it! –The

incalculable good the Constitution has enabled in the United
States and globally just in terms of the liberty it has facilitated
for billions, to say nothing of life and the pursuit of happiness. I
am astounded by what the Constitution has accomplished in its
lifetime despite dreadful opposition. That it enabled this nation
to: overcome slavery, fight and survive a bloody civil war largely
over this issue, arrest Jim Crow’s lawlessness and flagrant
disregard of Constitutional amendments, embrace civil rights,
endure race riots and assassinations of government and civic
leaders, withstand attacks from enemies within and without,
and, speaking of its historical significance, gone all the way to
electing a biracial president not once but twice, all speak to the
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obvious power, wisdom and miracle of the Constitution’s

establishment. Has the United States Constitution worked?!
Three Latin words known by every lawyer listening come to
mind: res ipsa loquitor! “The thing speaks for itself!” 61
What about history and heritage? Are we never to look back? I
take a powerful lesson from Alma. He looked back but did so to
increase his faith, which Elder Jeffrey R. Holland said “is always
pointed toward the future.”62: “I say unto you, my brethren…
that belong to this church, have you sufficiently retained in
remembrance the captivity of your fathers?”63 “[N]one could
deliver them except it was the God of Abraham,… Isaac, and…
Jacob; and he surely did deliver them in their afflictions.” 64 I
also take strength from the Latter-day Saint tradition and
example, especially among descendants of pioneers. Many look
back, in the words of Reverend Dr. Amos C. Brown of the
NAACP, “not to be bitter but to be better”–to look forward with
faith in every footstep. This model can be instructive and
empowering for any culture or person emerging from past,
even infuriating injustice.65

Through the United States Constitution, the Lord facilitates

and speaks unity
I said I would address what I think is our Heavenly Father’s
grander vision for bringing a vast, comprehensive cross-section
of His children into one land. His pattern seems to be to have
His children envision His ideal or “begin with the end in
mind,”66 as President Russell M. Nelson would say. So, it seems
He would first draw all manner of –ites together as one people
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in the same land, per His covenant with Lehi. Through the
Restored Gospel He would eventually transform them into one
people in Christ with no –ites. His establishment of the
Constitution, especially the preeminent freedom of religion
clauses of the First Amendment, would “enable[] (them) to
keep (His) law[.]”67 The Lord also promised ancient Joseph that
the Book of Mormon and the Bible would “grow together, unto
the confounding of false doctrines and laying down of
contentions and establishing peace[.]”68 All these elements
would be positively crucial in this latter-day crucible of human
diversity. As Elder Quentin L. Cook taught, “The Savior’s
ministry and message have consistently declared all races and
colors are children of God. We are all brothers and sisters. In
our doctrine we believe that in the host country for the
Restoration, the United States, the U.S. Constitution and
related documents, written by imperfect men, were inspired by
God to bless all people.”69 As we “look forward with an eye of
faith and view”70 this “great day of unity,”71 we will naturally
repent, forgive, be peacemakers and unify. We will continue to
“lead out in abandoning attitudes and actions of prejudice” 72
and “root out racism,”73 both quotes from President Nelson
and President Oaks, respectively. We will have “eyes to see”
others as God does.74 This includes the Constitution’s Framers
whom the Lord “raised up” and called “wise.”75 Let us
remember He permitted them to appear before a prophet in a
holy temple to request and receive their sacred ordinances and
covenants.76 Latter-day Saints should lead our nations in all
these efforts and Latter-day Saint lawyers should be at the
forefront among us.
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In addition, God’s organizing this land, particularly the United

States, as a pluralistic society, suggests He prefers that the
inevitable differences among his disparate children be resolved
amicably. All of this underscores the wisdom of President Oaks’
recent plea far beyond the spires of our own church: “I
earnestly invite all religious leaders and associations to coalesce
more effectively — and that often means out of court — to
seek peaceful resolution of painful conflicts between religious
freedom and nondiscrimination. … All that is necessary for unity
and a broad coalition to promote our common need for
religious freedom is our shared conviction that God has
commanded us to love one another, including our neighbors
with different beliefs and cultures.”77 Quoting the Church's
general counsel, Elder Lance B. Wickman, President Oaks
stated: “When we exercise our religious freedom to serve and
lift to strengthen community ties and to pour oil on troubled
waters, and to make America better — when we use our
religious freedom to bring people together in unity and love —
we are defending and preserving religious liberty and the
Constitution in a most profound way.”78 President Oaks
concluded, “I pray for that result under our inspired
Constitution, as we pledge to be ‘one nation under God,
indivisible, with liberty and justice for all.’79”80

The Gathering
At the beginning of this talk, I asked not just if God was
specially communicating with latter-day lawyers, but also why.
Let me conclude with my sense of why. All this effort, all these
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covenants, promises, preparations, writings, the Constitution;

all the planting and pruning and growing and grafting over the
eras and epochs of the earth; all the scattering and bringing and
leading; all culminate into a singular godly purpose: the great
gathering of Israel that must occur before the Second Coming
of Jesus Christ. No wonder the Lord’s prophet has declared,
“That gathering is the most important thing taking place on
earth today. Nothing else compares in magnitude, nothing else
compares in importance, nothing else compares in majesty.” 81
John Adams might say, as he said at the nation’s founding,
“There is nothing on this side of…Jerusalem of (greater)
importance.”82 Brothers and sisters, lawyers and judges: let us
gather. The Prophet explained to the youth of the church:
“Anytime you do anything that helps anyone—on either side of
the veil—take a step toward making covenants with God and
receiving their essential baptismal and temple ordinances, you
are helping to gather Israel. It is as simple as that.”83 And let us
remember to do so among our legal colleagues! Perhaps this
covenant running with the land parallel would be a normal,
natural discussion they might appreciate? When I practiced
law, I regularly and openly discussed my faith and values. My
boss during the criminal defense stage of my career in New
Jersey was Jewish and very secular and cynical about religion.
However, you will be happy to hear that after our
approximately twelve years of professional association and
loving friendship when I left that office in the year 2,000, he
had gone from atheist all the way to agnostic! And yes, he has a
copy of the Book of Mormon!
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Brothers and sisters, I am convinced the Lord is specially

messaging latter-day lawyers and, by extension, our loved ones,
through the Book of Mormon, His ancient and modern
prophets, and the establishment of the United States
Constitution. He is inviting us to give notice, to gather, to love,
share and invite. He pleads for us to embrace the doctrine of
Christ and share it with everyone. I close echoing President
Henry B. Eyring’s promise: “The Lord Jehovah will return to live
with those who have become His people and will find them
united, of one heart, unified with Him and with our Heavenly
Father….” “[W]e will be prepared as a people for our glorious
destiny.”84 In the name of Jesus Christ, amen.

1
Camille N. Johnson, Invite Christ to Author Your Story, October 2021
2
See, generally, “Covenant running with land,” e.g., thelawdictionary.com
3
Ether 2:7, emphasis added
4
1 Nephi 2:19-20, emphasis added; see, also, footnote 7
5
Bible Dictionary, “Covenant,” p. 651
6
Gospel Principles, The Lord's Covenant People, Chapter 15
7
See, e.g., 1 Nephi 17:13; and see 1 Nephi 2:20; see, also, 1 Nephi 4:14, 17:13-14, 2 Nephi 1:20, 2 Nephi 4:4, 2
Nephi 5:20, Jarom 1:9-10, Omni 1:6-7, Mosiah 1:7-17, Alma 9:13, 36:30, 37:13, Alma 38:1, Alma 50:20, 3 Nephi
5:22, Ether 11:8; and see, Helaman 4:15
8
Doctrine and Covenants 84:57; note I am not asserting that the word “covenant” as used here refers to a
covenant running with the land. However, when we live the “new covenant” referred to here, we necessarily abide
the covenant running with this land.
9
Criticisms and negative attacks against the Book of Mormon also raise awareness of it. Also, the Book of Mormon
shows that a just, merciful and loving God provided extra steps of notice and warning well beyond what is required
in modern law. He affirmatively reiterated the covenant to each new civilization that inhabited the land and
endeavored to do so to each generation. After the earlier Jaredites, each successive civilization was given the
record and notice of the covenant from the earlier civilization(s). The Lord even permitted each subsequent
civilization to meet the final witness of His covenant from the previous civilization (Coriantumr (Omni 1:20-22,
Ether 13:21) and Angel Moroni (Joseph Smith History 1:30-54)). Moreover, the original Conveyor of this land bore
personal witness to the truthfulness of the covenant document. (See Doctrine and Covenants 17:5-6) The prophets
assigned to their respective populations faithfully made – and make – this covenant known to all who are to be
warned and put on notice. (See, e.g., “The Family: A Proclamation to the World,” including its explicit warnings.).
These approaches, among others, assure maximum notice and credibility of the covenant by a loving Father in
Heaven and a merciful Savior, Jesus Christ. See, also, footnote 20.
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10
Ezra Taft Benson, Flooding the Earth with the Book of Mormon, October 1988
11
Official announcement, Library of Congress, December 8, 2016
12
Bible Dictionary, “Covenant,” p. 651
13
See, also, footnote 17
14
The Lord has made numerous covenants, including others relating to land. See, e.g., Mormon 5:14
15
2 Nephi 1:20; see, also, 1 Nephi 2:19-20; and see, e.g., 1 Nephi 17:13, 1 Nephi 2:20, 1 Nephi 4:14, 17:13-14, 2
Nephi 1:20, 2 Nephi 4:4, 2 Nephi 5:20, Jarom 1:9-10, Omni 1:6-7, Mosiah 1:7-17, Alma 9:13, 36:30, 37:13, Alma
38:1, Alma 50:20, 3 Nephi 5:22, Ether 11:8, 13:2; and see, Helaman 4:15
16
Ether 2:8
17
These declarations also clarify that from God’s holy perspective righteousness and iniquity deeply touch and
concern the land for His gracious and loving purposes.
18
For latter-day possessors, this extant covenant was revealed almost two centuries ago through the Book of
Mormon.
19
Ether 15:1-3, 32-33, 13:20-21 ; see, also, 14:1-2 and 11:7-8
20
Note that the Lord rarely, if ever, moved for injunctive relief to compel specific performance as a remedy. When
the covenant is breached, its terms call for specific damages, consequences promised in the original transaction
and reiterated repeatedly to various subsequent generations and civilizations. Rather than force His children to
perform as required by the covenant and agreed to by its original parties, the Lord defers to our agency and merely
withdraws His promised blessings. This, too, is a form of heightened equity and justice beyond modern legal
requirements.
21
Ezra Taft Benson, The Book of Mormon – Keystone of Our Religion, October 1986
22
D. Todd Christofferson, G20 Forum Speech, 2018, Argentina. Elder Christofferson stated, “Just knowing about
the great good so many of you are doing inspires me and gives me hope by that working together toward common
goals we can make a real difference in the lives of millions of people… [A] pluralistic framework that welcomes
many different approaches is the best way to serve those in need… Religious organizations and faith communities
have a vital role to play in alleviating poverty and helping people live healthier, happier, and more productive lives.
For that and many other reasons, religious freedom remains essential to our efforts.”
Gerrit W. Gong, G20 Forum Speech, 2019, Japan. Elder Gong said. “Across the earth in manifold diverse
circumstances, members of my religious community promote inner and collective peace, protect and treasure
precious natural resources, foster harmonious social cooperation and invite mutual respect for religious freedom
and core moral values.”
23
David A. Bednar, G20 Forum Speech, 2020, virtual.
24
Ibid. Elder Bednar stated, “We may come from different religious traditions, but we are united in our
commitment to promote understanding and true respect for religion and people of faith.” All Church speakers in
each G20 forum did so in their respective remarks.
25
Ibid, and see footnote 22-24, 26 and 27.
26
Ronald A. Rasband, G20 Forum Speech, 2021, Italy. Elder Rasband stated, “No matter the culture, color, creed or
country, God’s love unites us to stand together to face down religious persecution.”
27
See, e.g., Jeffrey R. Holland, Chapman University 2015, Quentin L. Cook, Notre Dame School of Law 2021
28
Dallin H. Oaks, Defending Our Divinely Inspired Constitution, April 2021, emphasis added
29
2 Nephi 1:5, emphasis added; see, also, v.9
30
2 Nephi 1:5-7, emphasis added
31
This is an a fortiori statement. Naturally, if all who come to “this land” are brought or led by the hand of the Lord
and none will come without being brought by Him, the diverse population on the land necessarily means God
intended it.
32
Acts 17:26
33
John 15:12 (John 7:16)
34
Doctrine and Covenants 38:27, John 17:20-23
35
Preamble to the United States Constitution
36
Doctrine and Covenants 101:79-80, emphasis added
37
NOTE: this talk was written before I had any knowledge President and Sister Oaks would be in attendance.
38
Dallin H. Oaks, Defending Our Divinely Inspired Constitution, April 2021
20

39
Doctrine and Covenants 101:78, emphasis added
40
Doctrine and Covenants 98:5, emphasis added
41
Dred Scott v. Sanford 60 US 393 (1857)
42
Doctrine and Covenants 101:77, emphasis added
43
Alma 10-12
44
Dallin H. Oaks, Defending Our Divinely Inspired Constitution, April 2021
45
Russell M. Nelson, Hear Him, April 2020
46
Alma 14:18-27
47
Alma 14:14, 10
48
Moses 7:56
49
Alma 14:11; see, also, Doctrine and Covenants 101:79
50
Alma 14:11; see, generally, Alma 14:8-11
51
Hymnal of The Church of Jesus Christ of Latter-day Saints, #214, I Heard the Bells on Christmas Day, v.3
52
Doctrine and Covenants 130:12-13; see, generally, Section 87
53
Doctrine and Covenants 101:79-80, 98:5
54
Doctrine and Covenants 130:12-13
55
Moses 7:28 and 33
56
1 Corinthians 3:6; Doctrine and Covenants 101:79-80, 98:5-9
57
Address at Freedom Awards Gala, America’s Freedom Festival, Provo, Utah, July 1, 2021, as quoted in Church
News on July 1, 2021
58
Hymnal of The Church of Jesus Christ of Latter-day Saints, #338, America the Beautiful, v.2
59
De Tocqueville, Democracy in America, vol. 1, chap. 13
60
Address at Freedom Awards Gala, America’s Freedom Festival, Provo, Utah, July 1, 2021, as quoted in Church
News on July 1, 2021
61
In tort law, the principle of res ipsa loquiter holds that obvious evidence can suffice for plaintiffs to meet their
burden of proof. We might also say that we hold the U.S. Constitution’s successfulness to be self-evident.
62
Jeffrey R. Holland, “Remember Lot’s Wife”: Faith Is for the Future, BYU Devotional January 13, 2009
63
Alma 5:6
64
Alma 37:2
65
Dale G. Renlund, Infuriating Unfairness, April 2021
66
Russell M. Nelson, Begin with the End in Mind, 2014 Mission Leaders Seminar
67
Doctrine and Covenants 44:5; see, also, v.4 and Sections 98:8 and 101:77
68
2 Nephi 3:12, emphasis added
69
Quentin L. Cook, Hearts Knit in Righteousness and Unity, October 2020
70
Alma 5:15
71
Henry B. Eyring, Our Hearts Knit As One, October 2008; see, also, Doctrine and Covenants 45:69-71
72
Russell M. Nelson, Let God Prevail, October 2020
73
Dallin H. Oaks, Love Your Enemies, October 2020; and see Racism and Other Challenges, BYU Speeches, October
27, 2020
74
Eyes to See, Sister Michelle D. Craig, October 2020
75
Doctrine and Covenants 101:80
76
“In an address in the Tabernacle on Temple Square on 16 September 1877, Elder Woodruff first told publicly of
the visitation of the signers of the Declaration of Independence. ‘They waited on me for two days and two nights,’
he said, ‘I thought it very singular, that notwithstanding so much work had been done, and yet nothing had been
done for them.’ (Journal of Discourses, 19:229.)” Reported in Ensign, October 1991.
77
Dallin H. Oaks, Going Forward with Religious Freedom and Nondiscrimination, address given at the University of
Virginia, November 12, 2021, https://newsroom.churchofjesuschrist.org/article/president-dallin-h-oaks-speech-
university-of-virginia
78
Ibid.
79
United States Pledge of Allegiance
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80
Dallin H. Oaks, Going Forward with Religious Freedom and Nondiscrimination, address given at university of
Virginia, November 12, 2021, https://newsroom.churchofjesuschrist.org/article/president-dallin-h-oaks-speech-
university-of-virginia
81
Russell M. Nelson, Hope of Israel, June 3, 2018
82
“The Object is great which We have in View, and We must expect a great Expence of Blood to obtain it. But We
should always remember, that a free Constitution of civil Government cannot be purchased at too dear a Rate; as
there is nothing on this Side of the new Jerusalem, of equal Importance to Mankind. (Letter from John Adams in
Philadelphia to Archibald Bulloch, 1 July 1776). I find it most interesting that Adams should reference a “new
Jerusalem” given what the Lord was creating through the Founders and prophecies from the very instrument of
the covenant running with the land, Ether 13:2-11.
83
Russell M. Nelson, Hope of Israel, June 3, 2018
84
Henry B. Eyring, Our Hearts Knit As One, October 2008