Taking Time For Reflection

This is my one-hundredth post to this blog, and it will be the last regular posting. As future times and circumstances warrant additional writings, they will be forthcoming.

As I began this blog some nineteen months ago, my intent for this enterprise was to establish a written record of my most important thoughts, understanding, and testimony pertaining to the restoration of the Lord’s full gospel and The Church of Jesus Christ of Latter-day Saints in this dispensation. This I have accomplished. As a professional historian, I am well aware of the multitude of records that may follow any individual through subsequent history. However, while an historical record detailing the activities and involvements of an individual is certainly of interest and importance, writings that detail the subject’s beliefs, aspirations, and thoughts are for me personally much more satisfying.

Additionally and speaking primarily to my family both living and yet unborn, these writings are in part my legacy to you. It is important to me that you have an opportunity to understand what I both know and what I believe after a long life of gospel study and religious experiences. To the extent that these writings become of benefit to others, so much the better. There have been certainly other periods in my life when I have spent more concentrated weekly hours in gospel study when preparing to instruct Gospel Doctrine and Institute of Religion classes. However, writing this blog has allowed me to focus on a wide spectrum of specific church and gospel topics as well as related issues like never before.

As I look back over a long life of church activity, there is one impression that overshadows all the rest because of its importance. I was reared in Salt Lake City during the middle of the twentieth century. When I graduated from high school, there were twelve operating temples in the entire world. Today, 160 temples are in operation or are under construction or have been announced. In my youth, temples were places one went to be married and later in life were places where the aging Saints could spend productive time when the rigors of rearing families was largely a thing of their past. Regular temple participation was neither spoken of in church meetings per se nor an activity that families were inclined to plan into their monthly routines. How very different the situation is today, and it needs to be this way for the preservation of the Saints in the Lord’s Church and the well being of the world’s people in general. Rampant personal pride, failed integrity in the family, community, and government as well as the proliferation and flaunting of sexual perversions are obvious signs of the intensifying wickedness in this world as are the increasing numbers of wars, rumors of wars, and incidents of civil disobedience. Can we be living in anything other than the last days?

Temples are portals to heaven. Nowhere on the earth may we be closer to heaven on a consistent, uninterrupted basis. There we are instructed on the finer points of that which we must be and do if we hope to someday be found worthy of the blessing of eternal life. It is there that we may seek inspiration concerning decisions that trouble us, answers to nagging questions, and the comforting balm necessary to endure when troubles and challenges weigh heavily upon us. We learn from the dedicatory prayer offered in the Kirtland Temple [D&C 109], that blessings of direction and strength follow those who participate in temple work regularly, and that these blessings flow outwardly to our families and into our communities to reinforce the Light of Christ that is already a constructive force there. How else do we explain the historical results that followed the dedication and diligent use of the Freiberg Temple in the communist German Democratic Republic? The vast, vast majority of the peoples of this world have no concept of the power and role The Church of Jesus Christ of Latter-day Saints plays in staving off what would otherwise be their destruction resulting from the unbridled and rampant forces of Satan upon the earth. But such is the reality whether they realize it or not.

The writings on this blog have been written prayerfully, and very often, what has been written was the result of inspiration. For what I have learned and experienced these past many months, I am most humbly grateful. I would be remiss if I did not thank Erika, my wife and eternal companion, for her love and support in this endeavor.

The Doctrine of Christ

The “doctrine of Christ” is simply another way of expressing the “gospel of Christ.” This the Prophet Jacob makes clear in his rehearsal of his confrontation with Sherem, the anti-Christ, and the event’s aftermath. “And it came to pass that he came unto me, and on this wise did he speak unto me, saying: Brother Jacob, I have sought much opportunity that I might speak unto you; for I have heard and also know that thou goest about much, preaching that which ye call the gospel, or the doctrine of Christ” (Jacob 7:6). The purpose of this writing is to expand upon the common scriptural declaration of what comprises the gospel of Jesus Christ.

The fourth Article of Faith of The Church of Jesus Christ of Latter-day Saints is a good starting point: “We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost.” That these are the basic elements of the gospel is confirmed by the Lord himself to the Prophet Joseph Smith in October 1830. “Yea, repent and be baptized, every one of you, for a remission of your sins; yea be baptized even by water, and then cometh the baptism of fire and of the Holy Ghost. Behold, verily, verily, I say unto you, this is my gospel; and remember that they shall have faith in me or they can in nowise be saved” (Doctrine and Covenants 33:11-12). Within two years, the Lord declared what the gospel is from a different standpoint. “And this is the gospel, the glad tidings, which the voice out of the heavens bore record unto us--That he came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness; That through him all might be saved whom the Father had put into his power and made by him” (D&C 76:40-42).

The additional and necessary element that makes these brief declarations concerning the gospel true is the often unspoken but well understood requirement that each of us must remain faithful to our covenants until death. The importance of this additional element is substantiated in the discourses of the resurrected Savior as well as the Prophet Nephi as they preached on very different and distant occasions to the Lord’s Saints living upon the American continent.

Nephi’s sermon on the doctrine of Christ is the thirty-first chapter of 2 Nephi, and it is beautifully compact yet complete. Concerning this fifth element of the gospel, Nephi testifies, “And I heard a voice from the Father, saying: Yea, the words of my Beloved are true and faithful. He that endureth to the end, the same shall be saved. . . .Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life” (2 Nephi 31:15 & 20). The words of the Lord delivered himself to the surviving and humbled Saints are no less clear. “And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at the day when I shall stand to judge the world. And he that endureth not unto the end, the same is he that is also hewn down and cast into the fire, from whence they can no more return, because of the justice of the Father. . . . And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end” (3 Nephi 27:16-17, 19).

What more need be said?

Gospel Patterns

While vacationing in Hawaii recently, we attended a stake conference to which Elder Kevin W. Pearson, a member of the First Quorum of the Seventy, was the visiting authority. During a portion of his remarks, he addressed the topic of patterns in the gospel. This experience serves as the springboard for this writing.

The Lord taught the Prophet Joseph Smith the importance of understanding gospel patterns a little more than a year after the organization of His Church in these last days. “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” (Doctrine and Covenants 52:14). This was an important lesson for not only the Prophet but for our church membership in general. In the early years of the restoration when all of the Saints were new to the true gospel, Satan and his minions had a relatively easy time diverting many from the true practices of their newly acquired religion with often dire consequences. While “drift” from proper practices and patterns will always be a challenge for us, in long-established communities of the Saints, many decades and generations of experience lessen significantly the occurrences of inappropriate practices being adopted in our places of worship.

Possibly, the brief mention of several fundamental gospel patterns would be appropriate here. Under normal circumstances, the Lord will not reveal to us that which is important for our understanding and direction absent our approaching Him for such enlightenment. He expects that we will come to an understanding of our needs as a result of our personal study and contemplation. Once we have formulated a question, concern, or need, we are to prayerfully approach Him in faith. Joseph Smith studied the Bible and determined that the Lord was willing to provide answers to questions and concerns when approached in faith. He contemplatively prepared his question for God before he went into the grove to pray. Oliver Cowdery was chastened by the Lord for thinking that he, Oliver, would be able to translate without first studying the matter out in his own mind and then asking God if his translation was correct (D&C 9:7-9). The Prophet Moroni was very clear on the procedure one must use to prove the truthfulness of the Book of Mormon. “And when ye shall receive these things, [In verse three, Moroni makes clear that to ‘receive’ means to ‘read’ the book.] I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost” (Moroni 10:4).

Another gospel pattern is illustrated in the relationship that exists between covenants and ordinances. Each time we participate in one of the five saving ordinances, we conclude a multi-part covenant with God. When we are baptized and confirmed for example, we promise to “serve God” and “keep his commandments” (Mosiah 18:10). The Melchizedek Priesthood is conferred upon a brother with an “oath and covenant” (D&C 84:33-41). The concluding of covenants with God is an integral part of participating in temple ordinances. The importance of concluding covenants with God was explained simply by Elder John A. Widtsoe: “The covenant made in the temple, or elsewhere, if of the right kind, is merely a promise to give life to knowledge, by making knowledge useful and helpful in man’s daily progress. Temple work, or any other work, would have no meaning unless accompanied with covenants” (See page 17 of the temple preparation manual).

One may see a gospel pattern in the saving ordinances themselves. Here I have reference to the Plan of Salvation or Plan of Happiness. Our demonstration of faith and works in the pre-mortal, mortal, and post-mortal phases of our existence will determine our condition, circumstances, and opportunities for eternity. Even within the celestial kingdom itself there are “three heavens or degrees” (D&C 131:1). The minimal number of ordinances in which we must participate in order to obtain the least of these degrees is two, namely baptism and confirmation. To be worthy to obtain the highest of these degrees requires that an individual participate in the new and everlasting covenant of marriage (D&C 131:2).

Finally for my purposes here, marriage and family illustrate a most important gospel pattern. In 1995, the First Presidency and the Council of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints issued a proclamation concerning “The Family.” Making no attempt here to summarize the details of this Proclamation, it suffices me to say that “the family” is a pattern of heaven. There, we will be organized in a patriarchal order that will eventually link the generations of the earth back to our first parents.

As the Lord instructed the Prophet Joseph Smith in 1831, understanding and participating in these gospel patterns will very much work in our favor as we attempt to avoid being deceived by Satan and those around us who support his ends willingly or unknowingly.

Individual Enlightenment

The Prophet Joseph Smith taught: “. . . And we shall at last have to come to this conclusion, whatever we may think of revelation, that without it we can neither know nor understand anything of God, or the devil; and however unwilling the world may be to acknowledge this principle, it is evident from the multifarious creeds and notions concerning this matter that they understand nothing of this principle, and it is equally as plain that without a divine communication they must remain in ignorance. The world always mistook false prophets for true ones, and those that were sent of God, they considered to be false prophets, and hence they killed, stoned, punished and imprisoned the true prophets, and these had to hide themselves ‘in deserts and dens, and caves of the earth,’ and though the most honorable men of the earth, they banished them from their society as vagabonds, whilst they cherished, honored and supported knaves, vagabonds, hypocrites, impostors, and the basest of men” (Teachings of the Prophet Joseph Smith, 205-206).

In his address at the Church’s April 2011 General Conference, Elder David A. Bednar spoke to this subject. “The spirit of revelation is available to every person who receives by proper priesthood authority the saving ordinances of baptism by immersion for the remission of sins and the laying on of hands for the gift of the Holy Ghost--and who is acting in faith to fulfill the priesthood injunction to ‘receive the Holy Ghost.’ This blessing is not restricted to the presiding authorities of the Church; rather, it belongs to and should be operative in the life of every man, woman, and child who reaches the age of accountability and enters into sacred covenants. Sincere desire and worthiness invite the spirit of revelation into our lives” (“The Spirit of Revelation” was the title of his address).

Addressing Elder Bednar’s thought on the role revelation must play in the Lord’s true Church, I am reminded that between the General Authorities and the Church’s membership there are two levels of administration, stake presidents and bishops, that are critical to the well being of the Kingdom. This past weekend, Sister Linford and I attended a stake conference in the Honolulu Hawaii Stake. The visiting authority was Elder Kevin W. Pearson, a member of the First Quorum of the Seventy. He reminded the congregation of the important role bishops play in the Church due much in part to the revelation they receive in support of their members.

In the opening chapters of the Book of Mormon namely, chapters eleven through fourteen of 1 Nephi, Nephi was shown the vision that his father had received earlier which foretold the future circumstances of Lehi’s family as well as major events in the unfolding and entwining history of the House of Israel and the gentiles down through the ages to this very dispensation. While admittedly his experience is an extreme example of personal revelation, in Nephi’s case, it was a necessary one. For upon him rested the responsibility of establishing a pattern of interactions between those of his followers who would remain righteous on the one hand as opposed to the religiously rebellious followers of his brethren on the other. The latter group, the Lord intended to use as a “scourge” upon Nephi’s “seed, to stir them up in remembrance of me; and inasmuch as they will not remember me, and hearken unto my words, they shall scourge them even unto destruction” (2 Nephi 5:25).

No matter how exceptional, Nephi’s example of seeking personal revelation and acting in accordance with the particulars of the resulting inspiration is very much an appropriate example for all Saints. Many particulars concerning our personal course in mortality will be made known to each of us if we sincerely seek such direction in faith. It behooves us then to follow Nephi’s pattern of righteous living through dedicated obedience to our Father’s commandments followed by a humble but specific request to be shown the way we should proceed. “For it came to pass after I had desired to know the things that my father had seen, and believing that the Lord was able to make them known unto me, as I sat pondering in mine heart I was caught away in the Spirit of the Lord, yea, into an exceeding high mountain, which I never had before seen, and upon which I never had before set my foot. And the Spirit said unto me: Behold, what desirest thou? And I said: I desire to behold the things which my father saw. And the Spirit said unto me: Believest thou that thy father saw the tree of which he hath spoken? And I said: Yea, thou knowest that I believe all the words of my father” (1 Nephi 11:1-5).

Personal revelation is a gift from God to those who desiring to obey His commandments have joined His earthly Kingdom through the ordinances of baptism and confirmation. By means of the Holy Ghost, we may not only come to know the mysteries of the kingdom but also the particulars of what we should be about in this life. A desire to know and being worthy of such inspiration are understood prerequisites. Once we seek to use personal revelation as a directional beacon in our lives, the Prophet Joseph Smith has given us the key to its successful use. While John Taylor was serving as the President of the Quorum of the Twelve, the Prophet told him “Elder Taylor, you have been baptized, you have had hands laid upon your head for the reception of the Holy Ghost, and you have been ordained to the holy priesthood. Now, if you will continue to follow the leadings of that spirit, it will always lead you right. Sometimes it might be contrary to your judgment; never mind that, follow its dictates; and if you be true to its whisperings it will in time become in you a principle of revelation so that you will know all things” (Teachings of Presidents of the Church--Joseph Smith, 132-133).

As independent individuals seeking to realize our full eternal potential, we have been given the power to act and not to be acted upon (2 Nephi 2:13). By capitalizing on the opportunities that in part we may open for ourselves through heavenly direction, we improve our chances of staying the course and realizing that end.

Gospel Saints

Some few days ago in a mass conducted before well more than a million followers of the Roman Catholic faith gathered in St. Peter’s Square and connecting streets, Pope Benedict XVI beatified former Pope John Paul II. The act of beatification is the third of four steps necessary in that Church to declaring an individual to be canonized. Canonization is the earthly, institutional recognition that the subject is in heaven and is a saint. Importantly, the process of canonization does not make the individual a saint, it is simply a recognition of the belief that the subject has arrived at that station by means of other, non-earthly processes. It is further assumed that all who make it to heaven are saints, however, the Church does not canonize most of them for what should be obvious reasons. Beatification, additionally, places these deceased individuals in a position of interceding on behalf of mortals who pray to them seeking heavenly intervention in the resolution of their personal challenges. In the Protestant Christian world, the term saint is used more generally. Historically, saints in this context were and are the mortal followers of Jesus Christ. Clearly in the complex Christian world of today, the uses and understandings of the term “saint” are confusing and vary widely.

Within the communities of true believers in Jesus Christ from the days of Father Adam to our own there has been and is no confusion as to the meaning and use of the term “saints.” However, for most interested others, our understanding and practice on this matter provides little assistance. It is not uncommon for members of the LDS Church to be confronted with something other than acceptance when they announce that they are members of The Church of Jesus Christ of Latter-day Saints. The use of the term "saint" in reference to the general membership of the church is in fact widely unknown and little accepted in the supposedly Christian world of today. In this writing, several references from our standard works, holy scriptures, illustrating the use of the term “saint” down through the ages will be considered.

Approximately six hundred years before the birth of Christ, the Prophet Nephi explained to his brethren the meaning of an important vision that had been given earlier to their father, Lehi. Speaking of the river that figured prominently in the vision, Nephi said “that it was an awful gulf, which separated the wicked from the tree of life, and also from the saints of God,” those in the vision who were seeking to be faithful to the word of God (1 Nephi 15:28). A short time earlier, Nephi, himself, had been shown a vision narrated by an angel that gave Nephi an understanding of future, major events that would occur spanning from his day to ours. In our generation, he saw that there would be only two churches, the church of God and the church of the devil. Nephi reports: “And it came to pass that I beheld the church of the Lamb of God, and its numbers were few, because of the wickedness and abominations of the whore who sat upon many waters; nevertheless, I behold that the church of the Lamb, who were the saints of God, were also upon all the face of the earth; and their dominions upon the face of the earth were small, because of the wickedness of the great whore whom I saw” (1 Nephi 14:12). There was no question in Nephi’s mind concerning the name of the members of Christ’s true Church. They were the Lord’s saints.

Other prophets and writers during Old Testament times were not confused either concerning the appropriate use of the term “saints.” In the Fifth Book of Moses, Moses clearly understands the saints to be all of the true followers of the God of Abraham, Isaac, and Jacob (Deuteronomy 33:2-3). The Psalmist, King David, declared, “Gather my saints together unto me; those that have made a covenant with me by sacrifice” (Psalms 50:5). Daniel saw in vision the great priesthood meeting yet to be held at Adam-Ondi-Ahman (verses 9 to 14 of chapter 7) as well as the saints of God receiving His Kingdom: “But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever. . . . Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom. . . . And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him” (Daniel 7:18, 22, 27).

On the subject of saints, the dialogue between the Lord and Ananias in New Testament times is instructive. Paul, blinded by the vision wherein he became acquainted with the Savior, awaits Ananias’ arrival to restore his vision. “And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: For I will shew him how great things he must suffer for my name’s sake” (Acts 9:11-16). Much later, Paul begins one of his epistles to the Corinthians with these words: “Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ” (1 Corinthians 1:1-3).

In all dispensations from the beginning of this world, the living, faithful followers of Christ were known and are still known as saints. They are they who exhibit faith in Jesus Christ and His gospel, who honestly repent of their sins, who seek forgiveness of their sins and entrance into the Kingdom of God on the earth through the ordinances of baptism by immersion and confirmation by the laying on of hands in order that they may receive the Gift of the Holy Ghost. There is no other way that this may be accomplished other than by and through the authority of the Holy Melchizedek Priesthood.

The Seventy

The role of the seventies in The Church of Jesus Christ of Latter-day Saints has evolved much during the course of this dispensation as the membership of the Church has grown rapidly consequently making the administration of the Kingdom more and more complex.

The oldest references in our standard works of seventies being called to serve are to be found in the Old Testament. After Israel’s departure from Egypt and while the Melchizedek Priesthood was still in force among the people, seventy elders of Israel were assisting Moses in his leadership. They were among those who along with Moses were called up onto the mount and saw God (Exodus 24:1 and 9). At a subsequent time after Israel was operating under the authority of the Aaronic Priesthood, the Lord told Moses to “Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone” (Numbers 11:16-17). In the days of Ezekiel there is also passing mention of the seventy (Ezekiel 8:11).

During the meridian of time, Luke records that at least two groups of seventy were sent out by the Lord to preach His gospel and to bless the people if they were receptive to the message of warning that the Kingdom was at hand. They returned from their assignments filled with joy and surprise at their success (Luke 10:1-17).

In this dispensation, the Lord directed that seventies be called to assist in the work of building up the Kingdom of God. “The Seventy are also called to preach the gospel, and to be especial witnesses unto the Gentiles and in all the world--thus differing from other officers in the church in the duties of their calling. And they form a quorum, equal in authority to that of the Twelve special witnesses or Apostles just named” (Doctrine and Covenants 107:25-26). “The Seventy are to act in the name of the Lord, under the direction of the Twelve or the traveling high council, in building up the church and regulating all the affairs of the same in all nations, first unto the Gentiles and then to the Jews” (D&C 107:34). From the first quorum of seventy, seven presidents are called with the responsibility to not only preside over the “first seventy to whom they belong,” but to recommend the calling of further seventies over whom they will preside also. The number of quorums of the seventy is not limited and quite obviously will increase as the work of the ministry increases over the generations of this dispensation (D&C 107:93-97). Late in the Prophet’s lifetime, the Lord reaffirmed the respective roles of the Quorum of the Twelve Apostles and the Quorum(s) of the Seventy. “Which quorum is instituted for traveling elders to bear record of my name in all the world, wherever the traveling high council, mine apostles, shall send them to prepare a way before my face” (D&C 124:139).

Realizing that not everyone who reads this writing has access to the Church News, I will present here in abbreviated form important information concerning the organization of the Seventy at this moment in time as outlined in the April 16, 2011 issue of this publication.

There are at present eight Quorums of the Seventy. The members of the First and Second Quorums are sustained as General Authorities. The members of the other quorums are sustained as Area Seventies, and each is assigned to a quorum based upon the geographical location of their individual assignments:

Third Quorum:

Europe, Russia, the Middle East, and Africa

Fourth Quorum:

Mexico, Central America, and Northwestern South America

Fifth Quorum:

Western North America

Sixth Quorum:

Central and Eastern North America as well as Northeastern South America

Seventh Quorum:

Central, Eastern, and Southern South America

Eighth Quorum:

Asia, and the nations of Oceania southward including Australia

One measure of the Church’s growth in the coming years will be apparent in the expanding number of the quorums of the seventy as well as the numbers of their total membership.

Twice Born Innocent

As we mortals contemplate our past in light of God’s revelations since the days of Adam, we come to understand that we have experienced two births in our material development. As offspring of our heavenly parents, our uncreated intelligence was clothed with a spirit body, and we commenced a great and critical period of learning and development in those heavenly realms. At the time of this birth, we were all innocent of any wrong doing. However, with time the experiences that shaped our development in the pre-mortal existence necessarily provided us with opportunities to exercise agency and to choose between good and evil as well as to take advantage of many opportunities to demonstrate our faith in God. By the time we were prepared to come to earth, we were no longer innocent. However, an innocent beginning in mortality was required for God’s spirit children under the terms of His plan of salvation. Therefore, the atonement of Jesus Christ necessarily had to reach back in time to pay the price for our contrary behavior in the pre-mortal world. By this means, it was possible for us subsequently to be born a second time in innocence. On these points, the scriptures are very clear.

In the Prophet Mormon’s powerful writing in opposition to the practice of infant baptism, we read, “But little children are alive in Christ, even from the foundation of the world; if not so, God is a partial God, and also a changeable God, and a respecter to persons; for how many little children have died without baptism!” (Moroni 8:12) How could he have expressed this truth with anymore clarity? Through Christ’s atonement, we all enter this world innocent having been freed of our responsibility for our wrong doings even before the earth was created.

In September 1830, the Lord revealed confirmation of this truth to the Prophet Joseph Smith. “But behold, I say unto you, that little children are redeemed from the foundation of the world through mine Only Begotten; Wherefore, they cannot sin, for power is not given unto Satan to tempt little children, until they begin to become accountable before me” (D&C 29:46-47). And again in 1833, the Lord revealed that “Every spirit of man was innocent in the beginning; and God having redeemed man from the fall, men became again, in their infant state, innocent before God” (D&C 93:38). Man again became innocent. So it is, we have been born twice in innocence.

Class discussions on this topic often include a question as to whether a child is even capable of committing an act that if committed by one who is accountable would be deemed a sin. Actually, the question is without importance. From a vision that the Prophet received in the Kirtland Temple in 1836, we have reaffirmed the promise that children are not held accountable for any acts they may commit whether or not the actions would otherwise be deemed sinful. “And I also beheld that all children who die before they arrive at the years of accountability are saved in the celestial kingdom of heaven” (D&C 137:10).

So was it possible for us as the spirit offspring of our heavenly parents to choose evil as opposed to good and also to demonstrate acts of faith in the pre-mortal world? Absolutely. Please consider the first nine verses of chapter thirteen in the Book of Alma. In his discourse on the eternal role of the Melchizedek Priesthood and the calling of High Priests who administer to the inhabitants of this world, the Prophet Alma confirms that all of us were born into the realm of our heavenly parents, our first estate, with equal standing one to another. “Or in fine, in the first place they were on the same standing with their brethren; thus this holy calling being prepared from the foundation of the world for such as would not harden their hearts, . . .” (Alma 13:5).

Although we all started with the same standing, our probation in the spirit world would distinguish between those who would be obedient and excel and those who demonstrated lesser faith and thereby make less of themselves in their first estate. From the faithful, the Prophet Joseph Smith taught, God called and ordained His servants who would serve Him during the time of our mortal probation, or second estate. “Every man who has a calling to minister to the inhabitants of the world was ordained to that very purpose in the Grand Council of heaven before this world was” (Teachings of the Prophet Joseph Smith, 365). On this point, Alma gives us considerable insight. Speaking of the process that took place in the pre-mortal existence whereby the high priests who would serve in this world were called, Alma taught, “And this is the manner after which they were ordained--being called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place [our first estate] being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith, are called with a holy calling, yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such” (Alma 13:3).

Our Father in Heaven knows us personally, and those of us who exercise the Melchizedek Priesthood in the interest of the growth and strengthening of the Kingdom of God on the earth today were chosen for this work before we were sent to earth. Once we have knowledge of this fact in addition to an understanding our Father’s plan for His spirit children, how can we do otherwise than to be faithful and diligent in all that pertains to the purpose of our being in these blessed mortal circumstances?

The Fulness of the Priesthood

In my last writing, the subject of the “fulness of the gospel” was considered. This terminology is used in revelations and church writings and has reference to the existence of a basic understanding of gospel principles to be found in each one of our standard works. However, we recognize further that not one or even all of these books of scripture together contains a collection of all gospel truths. In this writing on the fulness of the priesthood, a distinction between priesthood power and the fulness of the priesthood will be discussed.

As pertaining to the Melchizedek Priesthood, Elder Bruce R. McConkie writes: “The priesthood is greater than any of its offices. No office adds any power, dignity, or authority to the priesthood. All offices derive their rights, prerogatives, graces, and powers from the priesthood. . . . Every elder holds as much priesthood as an apostle or as the President of the Church, though these latter officers hold greater administrative assignments in the kingdom” (Mormon Doctrine, 595-596).

Even though the Melchizedek Priesthood was restored to the earth in 1829, in 1841 the Lord commanded the Saints to build a temple in Nauvoo in order that He might restore therein “that which was lost unto you, or which he hath taken away, even the fulness of the priesthood” (Doctrine and Covenants, 124:28). The Lord has reference here to the ordinances of the temple that are necessary for exaltation or eternal life. Indeed, the fulness of priesthood authority had already been conferred upon the Prophet Joseph Smith and Oliver Cowdery in 1836 in the Kirtland Temple when they received the fulness of the keys of the priesthood from Moses, Elias, and Elijah (D&C 110:11-16). It is important to note here that the keys necessary to perform the temple ordinances were restored to the earth years before a house of the Lord existed wherein the required temple ordinances could be performed for the Church’s membership and their kindred dead. Once these ordinances were available to the membership, those who entered into the new and everlasting covenant of marriage received a fulness of the priesthood. The blessings of the fulness of the priesthood are available to all worthy, married couples in His Kingdom today and will be realized for eternity once their demonstrated worthiness is such that the Holy Ghost seals them up to that end (D&C 132:19).

What is illustrated here is the knowledge that was made known by the Prophet when he taught concerning the “three grand orders of the priesthood.” These orders are the Levitical Priesthood, the Melchizedek Priesthood, and Patriarchal authority (Teachings of the Prophet Joseph Smith, 322-323). The order of the priesthood known as Patriarchal authority is that into which couples enter by way of the temple sealing ordinance. President Ezra Taft Benson stated the matter thusly: “To enter into the order of the Son of God is the equivalent today of entering into the fulness of the Melchizedek Priesthood, which is only received in the house of the Lord” (as quoted in Andrew C. Skinner, Temple Worship, 40).

The Fulness of the Gospel

The fulness of the gospel is to be found in the Bible and in the Book of Mormon according to the word of the Lord. “And again, the elders, priests and teachers of this church shall teach the principles of my gospel, which are in the Bible and the Book of Mormon, in the which is the fulness of the gospel” (D&C 42:12). Why might that be news to some? Because of the frequency with which we say, hear, and read that the Book of Mormon contains the fulness of the gospel. Consider for example the following testimony of the Lord concerning the Book of Mormon: “Which contains a record of a fallen people, and the fulness of the gospel of Jesus Christ to the Gentiles and to the Jews also” (D&C 20:9). For this reason, it is just possible that some members of the Church are of the mistaken opinion that the fulness of the gospel is not to be found in the Bible. Such is clearly not the case. Well then, as long as this question is being explored, where do the Doctrine and Covenants as well as the Pearl of Great Price stand on this issue? Clearly, they contain the fulness of the gospel as well. If so, then why did the Lord not include them in the revelation we know as Section 42? In February 1831, neither of those two books existed.

What is meant by the fulness of the gospel? In this context, we do not mean that any one of these books of scripture contains every gospel truth. No book existing on this earth today does. However, what is meant by this statement is that all of the information needed by any truth seeking individual to discern the correctness of the gospel of Jesus Christ as taught by The Church of Jesus Christ of Latter-day Saints is contained therein. Thus the sincere investigator will find in any one of these sources sufficient information for them to understand the basic principles of the gospel which understanding is required of one seeking to be baptized and confirmed into the Lord’s true Church. Moreover, any one of these books of scripture contains those gospel truths that will assist new members having set their feet upon the strait path to salvation to prepare themselves and make the necessary advancement toward receiving the additional saving ordinances required for exaltation or eternal life that are available only in the Lord’s temples.

As a temple sealer, I use often in my remarks to couples who have come to the temple to be sealed for time and for all eternity a particular verse of scripture that should be enlightening to any member of the Church whether new or more seasoned. In Section 93 of the Doctrine and Covenants, the Lord quotes to the Prophet Joseph Smith from the writings of John the Baptist wherein the Baptist bears testimony concerning the pre-mortal and earthly works and mission of the Savior. And then the Lord tells the Prophet the following: “I give unto you these sayings that you may understand and know how to worship, and know what you worship, that you may come unto the Father in my name, and in due time receive of his fulness” (verse 19). Very simply, if we have any hope of receiving eternal life, the fulness of what our Heavenly Father is offering us, we must “understand and know” who it is that we are worshipping and how we are to worship them. The gospel truths that we need in order to succeed in fulfilling our full individual potential are to be found in our standard works of scripture and in our temple worship combined.

"By Their Fruits"

Recently as it does from time to time, my mind began to wander back to my years of teaching, and certain images and thoughts from the past began to make their way into my mind’s eye. For apparently no reason, a quote from a lecture given by William James, a noted turn of the twentieth century Harvard psychologist and philosopher, came to mind: “Thus to develope[sic] a thought’s meaning we need only determine what conduct it is fitted to produce: that conduct is for us its sole significance.” In short for him, the truth of any particular belief is determined by what each and every individual accepts as the belief’s valid resulting behavior or end. So much for Pragmatist philosophy. While initially such a thought might apparently have little or nothing to do with a gospel topic, my mind almost immediately bridged to a comment made by the Lord that “by their fruits ye shall know them.”

His complete saying as recorded by Matthew is: “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them” (Matthew 7:15-20). These words of the Lord need no clarification from me.

The Church of Jesus Christ of Latter-day Saints is the restored Church of God and is the only true and living church upon the face of the earth. Now such a claim, according to the words of the Lord, will be shown to be true or false based upon the nature of the fruits this Church produces. This past weekend, Church members from countries all over the world gathered in Salt Lake City, Utah for multiple sessions of a General Conference. I participated in all of the sessions by means of broadcasts received in our home and our stake center. My overriding intent during this conference was to determine what evidences or fruits of truth were manifest in the various talks and other activities of which the conference consisted. As I enumerate those that I detected, the names of the speakers whose remarks are pertinent will appear in parentheses.

One should reasonably assume that the Lord’s restored Church in this day would be modeled after the organization He established during His earthly ministry. Such is in fact the case as illustrated in the action of sustaining the General Authorities of the Church as well as other priesthood and auxiliary leaders. Sustained as General Authorities were apostles, prophets, and seventies.

In accordance with directions from the leadership of the Church, members of the Church should not refer to themselves as “Mormons” but rather as members of The Church of Jesus Christ of Latter-day Saints whenever practicable. If there is a reason for brevity, we should refer to ourselves as “Latter-day Saints.” (President Boyd K. Packer)

The overarching mission of The Church of Jesus Christ of Latter-day Saints or the Kingdom of God on the earth is to prepare the world for the second coming of the Savior. (Elder Neil L. Anderson)

The members of Christ’s Church in the meridian of time were called “Saints.” The members of Christ’s restored Church in this dispensation are known by the same name. (Elder Benjamin De Hoyos)

A hallmark of Christ’s Church is a major missionary effort with the intent to bring God’s spirit children to an understanding of the gospel of Jesus Christ. Today, we have more than 52,000 missionaries serving in various capacities in the world.

As missionary minded Saints, our approach toward those about us who are Christians should be to invite them to come join us and let us show them what we may add by way of truth to that which they already have. (Elder Walter F. Gonzalez)

The Lord said, “Come unto me.” The members of Christ’s Church understand from experience that human suffering may be “healed” if we will but come unto Him. (Elder Kent F. Richards)

Innate to the gospel is the understanding that members of the Church are prepared to sacrifice time, effort, and substance to benefit those who are in need. Thus as a people, we desire to help others whether their circumstances are of an emergency nature or not. In cases of widespread emergencies, the Church is also organized and prepared to assist by making possible the transportation and distribution of large quantities of relief supplies for the benefit of members and non-members alike. (President Henry B. Eyring)

Through the Church’s welfare program, we assist individuals to help themselves as well as provide disaster relief. Through this program, we seek to “sustain, support, and exalt people.” (H. David Burton, Presiding Bishop)

The work of the Church is greatly facilitated by the inspiration, dedication, and loving service provided by members of the women’s service auxiliary organization founded by the Prophet Joseph Smith during the early years of the Church namely, the Relief Society. (President Sylvia H. Allred)

By means of the Melchizedek Priesthood, the power of God is manifest. (Doctrine and Covenants 84:19-22) (President Dieter F. Uchtdorf)

Revelation from God is once again a reality in this dispensation. By revelation, the Savior guides His Church in its day to day activities. However, critical to the growth of the Kingdom of God on the earth is the revelation from God that is available to assist in the directing of the lives of all worthy members of the Church including men, women, and children. (Elder David A. Bednar)

The Lord’s Saints have been a covenant people always. The most important covenants into which we may enter with our Father in Heaven are made in the temples of the Lord. Here couples and families as spirit offspring of our Heavenly Father may be sealed together for time and all eternity. Families can be forever. (President Thomas S. Monson, Elder Richard G. Scott, and Richard J. Maynes)

The pioneering chapter in the history of the Church illustrates the dedication of the Saints to their covenants and to the Lord as they persevered, many until death, to establish the Kingdom of God in the Rocky Mountains. (Elder Steven E. Snow)

The semi-annual General Conferences of the Church are held to both strengthen the far flung leaders and membership of this world-wide Church as well as to further our missionary commitment by broadcasting the sessions by various means and to many locations where both members and non-members may participate. (Elder Jeffrey R. Holland)

As I listened to General Conference this past weekend, I was impressed with all that a participant was able to observe and hear by way of the spoken word and music. When one adds to this experience the church published and church related materials that may make their way into our homes on a daily, weekly, and monthly basis, I believe it may be truthfully said that we as a membership are a fitting example of what the Lord had in mind when He told the people that in the future they would know His sheep by the fruits of their labors.

The Parable of the Sower

Some weeks ago, this parable was the focus of discussion in our Gospel Doctrine class. The conversation flowed freely, and the exchange of ideas was rather far ranging as to possible applications and interpretations. For me personally, the insight to be gained from this parable is a reaffirmation of the plan of salvation and is applicable in all generations of the gospel.

In his book, Jesus The Christ, Elder James E. Talmage suggests that the Parable of the Sower “could be expressively designated as the Parable of the Four Kinds of Soil” (284). For me, the Sower is the Lord. In all seven gospel dispensations, He has made the saving ordinances available to mankind through the calling of prophets and the restoration of the appropriate priesthood organization. Thus the seed He is sowing is His gospel which is unchanged and unchanging. Contrary to the expressions of some, there is no new and improved strain of the gospel that may be used to possibly interest the particularly stiff-necked of the world in any generation. The only variable in this parable is the nature of the ground upon which the seeds fall. The soil is of four varieties: hardpan, shallow, weed choked, and fertile (Matthew 13:3-9).

The seeds that fall on the hardpan have almost no chance of taking root because of the hardness of the ground and the ever vigilant birds looking for an easy meal. Many of the seeds that fall on the shallow soil will take root and begin to sprout. However, the soil is of inadequate depth to support the required root system of mature plants, and so the young plants wither. While the weed choked soil provides a better seedbed, the weeds themselves are an obstacle against which the new plants cannot successfully compete for space, water, and sunlight. These plants fail to mature also. The seeds that fall on the fertile and unobstructed ground produce the expected crops in three varying yields.

The Lord, himself, gave His disciples the interpretation of this parable: “Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty” (Matthew 13:18-23).

For those of us who have served proselytizing missions for The Church of Jesus Christ of Latter-day Saints and have remained active in church service throughout our lives, we have witnessed the human illustrations of this parable many times over. There are those of our brothers and sisters who will not hear the gospel message and brush off any opportunity to do so immediately. Still others will dabble with the message but are very soon convinced by the evil one that such a message is not for them. There are others who accept the gospel message and are baptized. While for a period they find happiness in their membership, they become the targets of family members, friends, and/or associates that unsettle the new members while their testimonies are yet young. Many such converts drift away from their new found belief and are lost for want of a sufficient grounding in the gospel. Many other members whether born to families in the Church or converted to the gospel through the missionary program become happy, productive members for many years. Unfortunately for some members, the trials of life cause them to falter in their obedience to gospel principles, and they are diverted into activities and beliefs that lead them away from the truth. For those members who hold out to the end, not all will have participated equally in the building of the Kingdom of God on the earth. Just as the seeds that fall upon the fertile ground produce different yields, so are the works of men of different worth in the sight of God.

Our consideration now returns to the only variable in this parable, the soil. To my way of thinking, those of God’s children represented by the hardpan are mostly destined to inherit the telestial kingdom in the eternities. Those represented by the shallow and weed choked conditions are largely destined for the terrestrial kingdom where the unfaithful in gospel terms but honorable of the earth will spend eternity. As for those who are representative of the fertile soil conditions, the Lord spoke of three varying degrees of yield. Interesting is it not that latter-day revelation confirms the existence of “three heavens or degrees” in the celestial kingdom? (D&C 131:1) A careful reading of Section 76 of the Doctrine and Covenants should confirm this interpretation.

"Choose The Right"

From the age of four until they are baptized at age eight, the youth of The Church of Jesus Christ of Latter-day Saints who participate in the activities of the Primary organization attend CTR classes. During these very formative years, they are schooled in a basic understanding of the gospel and in the meaning and importance of being baptized and confirmed as members of the Church. An important aid to their learning how to properly apply gospel principles in their daily lives is the notion of “choosing the right.” This notion is rooted in the assumption that in almost all important choices that we make in life there is a right choice or at least a better choice among the options from which we may choose in any given situation.

Our ability to make such choices is not of our own creation. It is a God given, protected, eternal principle. While at times this right of choice is referred to as “free agency,” such wording is redundant. We should simply refer to this prerogative as “agency.” Our ability to exercise agency on this earth is facilitated by the existence of two forces and two forces only that act upon us contending for the souls of men and women. They are the light of Christ and the spirit of the devil.

As human beings find themselves contending with these competing forces on a day to day basis, some interesting and false notions emerge concerning the opportunities for choice we derive from the exercise of our agency. One of these is very much a devilish product. Agency gives us no opportunity to determine what is right and what is wrong. Rather, our exercise of agency provides us with the opportunity to do what is right or to do what is wrong i.e., to show ourselves to be either obedient or disobedient to God’s will. If it were possible to determine what is right and what is wrong, then it would be also possible to escape the consequences of disobeying God’s commandments having concluded through the exercise of agency that they did not apply to our situation. The exercise of our agency would then make us unaccountable to God’s law. In truth, we have no such opportunity. The exercise of our agency is very simple, in principle. We either choose to obey God’s will when it is made manifest unto us, or we choose to disobey His commandments. Abraham makes this point abundantly clear. “Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones; . . . And there stood one among them that was like unto God, and he said unto those who were with him: We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell; And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them; . . .” (Abraham 3:22, 24-25). There it is. Through the exercise of our agency we choose to follow God’s will or not. It is not within our power of righteous choice to determine which of His commandments we will obey and which of them, any or all, we will decline in favor of another approach to life. Disobedience for any reason to our Father’s commandments ipso facto results in the prescribed consequences befalling us according to our circumstances.

Now applying the will of God correctly to the many challenges and involvements of a single, active day can become daunting. Keeping a helpful rule of thumb in mind should facilitate our making correct decisions when called upon to do so. That is exactly what the Primary children are taught. In each and every situation, we should seek to “choose the right.” For mature adults, Moroni’s counsel is helpful for our understanding of the forces that almost always are behind the opposing choices with which we are confronted. “For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God. But whatsoever thing persuadeth men to do evil, and believe not in Christ, and deny him, and serve not God, then ye may know with a perfect knowledge it is of the devil; for after this manner doth the devil work, for he persuadeth no man to do good, no, not one; neither do his angels; neither do they who subject themselves unto him” (Moroni 7:16-17).

Another helpful rule of thumb comes from our thirteenth Article of Faith. Here are words and concepts that if inculcated into our thinking will assist us in making on the spot decisions that are the correct or at least the better ones. “We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; . . . If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.”

The Lord's House

Incorporated into the external structure of each temple constructed and dedicated by The Church of Jesus Christ of Latter-day Saints are these words, “Holiness to the Lord” and “The House of the Lord.”

While serving a mission with Sister Linford in the Freiberg Germany Temple a few years ago, I had occasion to ponder, while preparing a spiritual thought, concerning what is intended when we read in the scriptures that a temple is a “house of the Lord” (Doctrine and Covenants 88:137) or a “house of God” (D&C 88:119). The answer came with power and clarity. He has been there. By this, I do not mean just that His influence may be felt there or that the Spirit of God may be felt testifying to the truthfulness of the work being accomplished in His far flung temples. Both of these observations are obviously true. What I mean simply is that He has personally spent time in each and every one of His temples at least once. When we mortals speak of a dwelling as being our house, is it not correctly assumed by our listeners that we have spent time residing there unless, of course, the context of the discussion concerns itself with the subject of investment property? Being aware of the understood intent of our usage of the words “our house” or “our home,” the Lord uses this same phraseology in revelations to His prophets in order to communicate His intended purpose to us in a manner we may understand.

It was for this very reason that when we closed the Freiberg Temple for the night, each and every evening, that everything was in its place. Never did we leave a task undone that pertained to the order and cleanliness of the building and its contents with the thought of finishing the task the first thing in the morning. If fresh clothing and linens were taken into the temple during days the temple was closed to the members, the temple missionaries put every item away in its intended place, ready for use when the temple opened next. If the Lord chose to come to His House while we were not there, He would find it in the best condition humanly possible. While the temple was in regular use, we encouraged the members to be orderly in their habits and concerned about their reverence in word and action.

In light of this understanding, I found the following of personal interest. Brother Skinner had the opportunity along with other newly called missionaries to be instructed in the Salt Lake Temple by President Harold B. Lee. During the question and answer portion of the meeting, “President Lee called upon a young elder. He stood and said: ‘On the outside of the temple it says this is the house of the Lord. Do you think he has ever been here?’ I did not then realize how bold a question that really was. As a nineteen year old, overwhelmed by all I had experienced those last few days, I thought it was a pretty good one. President Lee closed his scriptures, put them aside, looked at the young missionary, and said (as nearly as I can recollect): ‘Oh, elder, do not ask if he has ever been here. This is his house--and he walks these very halls.’” (Andrew C. Skinner, Temple Worship, 152).

President Lee’s answer to that young missionary should not be surprising to us if we understand the role temples and other very holy places have played down through the history of this world. It is in these places that the Lord has manifest His will concerning His Saints and made available the most holy of ordinances necessary for the exaltation of the faithful living down through the dispensations of time. Only since the Savior’s resurrection, have these ordinances been available to the faithful dead. “Saints of all ages have had temples in one form or another. There is evidence that temple worship was customary from Adam to Noah and that after the Flood the holy priesthood was continued; therefore, we have every reason to believe the ordinances of the temple were available to those entitled to receive them.” (Elder David B. Haight, “Personal Temple Worship” Ensign, May 1993, 24 as quoted in Temple Worship, 115). Given then the obvious connection that exists in our temples between this and the unseen world, Brother Skinner’s words are a beautiful summation: “Truly, dedicated temples of the Lord are portals to heaven” (Temple Worship, 168).

Why the Church is True

How many times while attending one class or another during our Sunday meeting schedule have we heard a comment made that was similar to the following? Perhaps on occasion, we have uttered much the same thought ourselves. We know that the restored gospel is true and upon the earth in its fulness, and we have a testimony of its truthfulness. However, while the restored Church of Jesus Christ is true in its organizational structure and in its heavenly guidance, all that takes place in the church is not always as it should be, because it is peopled with imperfect members. Said differently, while the gospel and the Church are both true, at times that which is done in the name of the Church falls short of the ideal given the foibles of human beings.

While reading a compilation of Brother Hugh Nibley’s works in a volume entitled, Temple and Cosmos, I came across the Foreword he wrote for Brother Eugene England’s book, Why the Church is as True As the Gospel. How could Brother Nibley’s opening sentence not have caught my attention: “At last a Latter-day Saint book that really says something!” (Nibley, 555). And he continues: “The Church, we have been told, has at times been ‘under condemnation.’ But how could the gospel be under condemnation? Unthinkable--they are not the same thing at all, right? Wrong, and England will show you just how wrong and misleading that assumption can be. The gospel and the Church: we call one the plan and the other the work. The plan looks to the eternities and must necessarily be perfect; but the work is right here and is anything but the finished product. Yet the two are inseparable! ‘To bring to pass the immortality and eternal life of man’ is the plan; to carry it out, ‘this is my work and my glory’--the glory is in the work. We are permitted to take part in the work. . . .” (Nibley, 555).

I have read Brother England’s book and find his insights important for a more full understanding of the human dynamics encountered by participating members in the Church. Drawing upon many years of church service including callings as a priesthood leader on several occasions, Brother England shares his insight into the strengths of the Church that demonstrate its truthfulness by providing its members the necessary opportunities to “serve God” while serving their fellowmen. A thoughtful reading of this book will provide almost anyone additional understanding of the complexities and at times the frustrations attendant in church service.

"Apostolic Succession"

The notion of “apostolic succession” assumes that the priesthood authority bestowed upon the apostles by Jesus Christ in the meridian of time has been passed on from that day to this through an unbroken succession of church leaders. This doctrine is central to the Roman Catholic claim that they are the true church of Christ in our day. If this is so, those Protestant churches among us are left to justify how dissenters from Catholicism may claim to exercise legitimate priesthood authority.

It is not intended that this writing should be a comprehensive presentation on the subject of apostolic succession. Rather, my intent is to simply present several apparent obstacles to the validity of this doctrine, that seem to me must rationally be explained away by those claiming priesthood authority by this means.

The first and most obvious hurdle with which the apologists of apostolic succession must concern themselves is the reality of specific Biblical writings that do not justify the notion of an unbroken line of authority existing from Peter’s day until ours. On the desk in front of me are twenty-nine Biblical references concerning the “Apostasy of the Early Christian Church” (See the “Topical Guide” in the Bible used by English speaking Latter-day Saints). The scriptures to which these references direct the reader are the revelations and teachings of Jesus Christ as recorded by His prophets in Old Testament times as well as the apostles and other church leaders of the original Church in New Testament times. These writings commence with the prophesy of Isaiah concerning the fall of early Christendom: “The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant” (Isaiah 24:5) or the gospel of Jesus Christ in its fulness. In the twenty-fourth chapter of Matthew, the Lord admonished His disciples “privately” to not be misled by the enemy into believing that His second coming would occur during their lifetime: “For many shall come in my name, saying, I am Christ; and shall deceive many” (Matthew 24:5). His apostles would not have been among those so deceived inasmuch as they had known Him personally. Concerning those things which must first transpire before the second coming of the Savior, Paul writing to the Thessalonians advised, “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition.” (2 Thessalonians 2:3).

The second ominous hurdle confronting the apologists of apostolic succession is to be found in the teachings of Jesus Christ to His apostles during the forty days He was with them following His resurrection. While canonized scripture is essentially devoid of any specific information concerning what the Lord taught his apostles during that time, apocryphal sources are not. Of that which is known, the relevant material for this writing concerns the understanding the apostles received from the Savior pertaining to the coming apostasy. The apocryphal writings “paint a very gloomy picture. In all of these accounts, the apostles ask the Lord, ‘What’s going to happen to us now? What’s going to happen to the church? Why are we going to all this trouble in this dispensation if it’s all going to be taken away?’ The Lord tells them, This is for two generations now, then it’s going to be taken away; a lesser church will be left in its place; it will be kept on the fire, so to speak; the true church will return later when I return with my Father. This of course was a doctrine the Christians didn’t like. It was very bad news for the later church to have the Lord telling the apostles that all these things were going to be taken away. Yet he had said the same thing in several places in the New Testament. The documents make this very clear, thus these teachings were unpopular” (Hugh Nibley, “Apocryphal Writings,” Temple and Cosmos, 298).

The final obstacle the apologists of apostolic succession must successfully scale if their arguments are to be found worthy of serious consideration is the historical record itself covering the Dark Ages, the Middle Ages, and the Renaissance. A very readable and revealing history of this period was written some years ago by William Manchester, a professor of history at Wesleyan University. It is entitled, A World Lit Only By Fire. How appropriate this title is even if it partially misses the point. From his secular perspective, Mr. Manchester views the two eras preceding the Renaissance as essentially being devoid of any discernible heavenly blessing of enlightenment. Thus during this period, the only light that benefited humanity living in the Western World was of their own making and by natural means. For those who understand the true gospel of Jesus Christ, the Light of Christ was also present during these dark times to persuade as it could mankind toward thoughts and actions of personal honesty, self improvement, and piety. However, quite clearly, the forces of the evil one most often held the upper hand, and the depravity and debauchery foisted upon the society by both the religious and the secular aristocracies is beyond our comprehension by even the standards of the honorable of the earth in our day.

As the Savior Himself testified to the apostles of the early Church, after a period of apostasy His true Church would be restored to the earth at some later time when both He and His Father should appear once more to man. However, before that great day, the way for the restoration of the gospel of truth would necessarily require that the two stifling, God-contrary, monolithic institutions of the Middle Ages namely, the state (monarchy) and the church, be broken by the forces of change operative during the periods of the Renaissance and the Enlightenment.