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.