The Tongue of Angels

Elder Holland's conference talks consistently rank in the best of conference, in my little mind.  This talk, from 2007, was an outstanding talk on speaking appropriately, and seeking faith, hope and charity through our speech, not just our actions.

The Tongue of Angels

Elder Jeffrey R. Holland
Of the Quorum of the Twelve Apostles

Jeffrey R. Holland, “The Tongue of Angels,” Ensign, May 2007, 16–18

Our words, like our deeds, should be filled with faith and hope and charity.

The Prophet Joseph Smith deepened our understanding of the power of speech when he taught, “It is by words … [that] every being works when he works by faith. God said, ‘Let there be light: and there was light.’ Joshua spake, and the great lights which God had created stood still. Elijah commanded, and the heavens were stayed for the space of three years and six months, so that it did not rain.… All this was done by faith.… Faith, then, works by words; and with [words] its mightiest works have been, and will be, performed.”[1] Like all gifts “which cometh from above,” words are “sacred, and must be spoken with care, and by constraint of the Spirit.”[2]

It is with this realization of the power and sanctity of words that I wish to caution us, if caution is needed, regarding how we speak to each other and how we speak of ourselves.

There is a line from the Apocrypha which puts the seriousness of this issue better than I can. It reads, “The stroke of the whip maketh marks in the flesh: but the stroke of the tongue breaketh the bones.”[3] With that stinging image in mind, I was particularly impressed to read in the book of James that there was a way I could be “a perfect man.”

Said James:

“For in many things we offend all. [But] if any man offend not in word, the same is a perfect man, and able also to bridle the whole body.”

Continuing the imagery of the bridle, he writes:

“Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.

“Behold also … ships, which though they be … great, and are driven of fierce winds, yet are they turned about with a very small helm.”

Then James makes his point:

“The tongue is [also] a little member.… [But] behold, how great a [forest (Greek)] a little fire [can burn].

“… So is the tongue [a fire] among our members,… it defileth the whole body,… it is set on fire of hell.

“For every kind of beasts, and of birds, and of serpents, and of things in the sea,… hath been tamed of mankind:

“But the tongue can no man tame; it is an unruly evil, full of deadly poison.

“Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.

“Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.”[4]

Well, that is pretty straightforward! Obviously James doesn’t mean our tongues are always iniquitous, nor that everything we say is “full of deadly poison.” But he clearly means that at least some things we say can be destructive, even venomous—and that is a chilling indictment for a Latter-day Saint! The voice that bears profound testimony, utters fervent prayer, and sings the hymns of Zion can be the same voice that berates and criticizes, embarrasses and demeans, inflicts pain and destroys the spirit of oneself and of others in the process. “Out of the same mouth proceedeth blessing and cursing,” James grieves. “My brethren [and sisters], these things ought not so to be.”

Is this something we could all work on just a little? Is this an area in which we could each try to be a little more like a “perfect” man or woman?

Husbands, you have been entrusted with the most sacred gift God can give you—a wife, a daughter of God, the mother of your children who has voluntarily given herself to you for love and joyful companionship. Think of the kind things you said when you were courting, think of the blessings you have given with hands placed lovingly upon her head, think of yourself and of her as the god and goddess you both inherently are, and then reflect on other moments characterized by cold, caustic, unbridled words. Given the damage that can be done with our tongues, little wonder the Savior said, “Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.”[5] A husband who would never dream of striking his wife physically can break, if not her bones, then certainly her heart by the brutality of thoughtless or unkind speech. Physical abuse is uniformly and unequivocally condemned in The Church of Jesus Christ of Latter-day Saints. If it is possible to be more condemning than that, we speak even more vigorously against all forms of sexual abuse. Today, I speak against verbal and emotional abuse of anyone against anyone, but especially of husbands against wives. Brethren, these things ought not to be.

In that same spirit we speak to the sisters as well, for the sin of verbal abuse knows no gender. Wives, what of the unbridled tongue in your mouth, of the power for good or ill in your words? How is it that such a lovely voice which by divine nature is so angelic, so close to the veil, so instinctively gentle and inherently kind could ever in a turn be so shrill, so biting, so acrid and untamed? A woman’s words can be more piercing than any dagger ever forged, and they can drive the people they love to retreat beyond a barrier more distant than anyone in the beginning of that exchange could ever have imagined. Sisters, there is no place in that magnificent spirit of yours for acerbic or abrasive expression of any kind, including gossip or backbiting or catty remarks. Let it never be said of our home or our ward or our neighborhood that “the tongue is a fire, a world of iniquity … [burning] among our members.”

May I expand this counsel to make it a full family matter. We must be so careful in speaking to a child. What we say or don’t say, how we say it and when is so very, very important in shaping a child’s view of himself or herself. But it is even more important in shaping that child’s faith in us and their faith in God. Be constructive in your comments to a child—always. Never tell them, even in whimsy, that they are fat or dumb or lazy or homely. You would never do that maliciously, but they remember and may struggle for years trying to forget—and to forgive. And try not to compare your children, even if you think you are skillful at it. You may say most positively that “Susan is pretty and Sandra is bright,” but all Susan will remember is that she isn’t bright and Sandra that she isn’t pretty. Praise each child individually for what that child is, and help him or her escape our culture’s obsession with comparing, competing, and never feeling we are “enough.”

In all of this, I suppose it goes without saying that negative speaking so often flows from negative thinking, including negative thinking about ourselves. We see our own faults, we speak—or at least think—critically of ourselves, and before long that is how we see everyone and everything. No sunshine, no roses, no promise of hope or happiness. Before long we and everybody around us are miserable.

I love what Elder Orson F. Whitney once said: “The spirit of the gospel is optimistic; it trusts in God and looks on the bright side of things. The opposite or pessimistic spirit drags men down and away from God, looks on the dark side, murmurs, complains, and is slow to yield obedience.”[6] We should honor the Savior’s declaration to “be of good cheer.”[7] (Indeed, it seems to me we may be more guilty of breaking that commandment than almost any other!) Speak hopefully. Speak encouragingly, including about yourself. Try not to complain and moan incessantly. As someone once said, “Even in the golden age of civilization someone undoubtedly grumbled that everything looked too yellow.”

I have often thought that Nephi’s being bound with cords and beaten by rods must have been more tolerable to him than listening to Laman and Lemuel’s constant murmuring.[8] Surely he must have said at least once, “Hit me one more time. I can still hear you.” Yes, life has its problems, and yes, there are negative things to face, but please accept one of Elder Holland’s maxims for living—no misfortune is so bad that whining about it won’t make it worse.

Paul put it candidly, but very hopefully. He said to all of us:

“Let no corrupt communication proceed out of your mouth, but [only] that which is good … [and] edifying, that it may minister grace unto the hearers.

“And grieve not the holy Spirit of God.…

“Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you.…

“And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.”9

In his deeply moving final testimony, Nephi calls us to “follow the Son [of God], with full purpose of heart,” promising that “after ye have … received the baptism of fire and of the Holy Ghost, [ye] can speak with a new tongue, yea, even with the tongue of angels.… And … how could ye speak with the tongue of angels save it were by the Holy Ghost? Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ.”[10] Indeed, Christ was and is “the Word,” according to John the Beloved,[11] full of grace and truth, full of mercy and compassion.

So, brothers and sisters, in this long eternal quest to be more like our Savior, may we try to be “perfect” men and women in at least this one way now—by offending not in word, or more positively put, by speaking with a new tongue, the tongue of angels. Our words, like our deeds, should be filled with faith and hope and charity, the three great Christian imperatives so desperately needed in the world today. With such words, spoken under the influence of the Spirit, tears can be dried, hearts can be healed, lives can be elevated, hope can return, confidence can prevail. I pray that my words, even on this challenging subject, will be encouraging to you, not discouraging, that you can hear in my voice that I love you, because I do. More importantly, please know that your Father in Heaven loves you and so does His Only Begotten Son. When They speak to you—and They will—it will not be in the wind, nor in the earthquake, nor in the fire, but it will be with a voice still and small, a voice tender and kind.[12] It will be with the tongue of angels. May we all rejoice in the thought that when we say edifying, encouraging things unto the least of these, our brethren and sisters and little ones, we say it unto God.[13] In the name of Jesus Christ, amen.


Notes
1. Lectures on Faith (1985), 72–73; emphasis added.
2. D&C 63:64.
3. Ecclesiasticus 28:17.
4. James 3:2–10; emphasis added.
5. Matthew 15:11.
6. In Conference Report, Apr. 1917, 43.
7. Matthew 14:27; Mark 6:50; John 16:33.
8. See 1 Nephi 3:28–31; 18:11–15.
9. Ephesians 4:29–32.
10. 2 Nephi 31:13–14; 32:2–3.
11. John 1:1.
12. See 1 Kings 19:11–12.
13. See Matthew 25:40.

Swallowed Up in the Will of the Father

I was teaching a Gospel Doctrine class a few years ago, and a quote from this talk was included in the lesson.  I started to use the quote, and Mark Oakden says, "I have the whole talk right here", and he did.  Apparently it was one of his favorites.  It is classic Elder Maxwell, and I have come to love it, too.

I have marked only one paragraph.  In reality, I could have marked the entire talk.  Yes, it's that good.

“Swallowed Up in the Will of the Father”

Elder Neal A. Maxwell
Of the Quorum of the Twelve Apostles

Neal A. Maxwell, “‘Swallowed Up in the Will of the Father’,” Ensign, Nov 1995, 22

Whenever Church members speak of consecration, it should be done reverently while acknowledging that each of us “come[s] short of the glory of God,” some of us far short (Rom. 3:23). Even the conscientious have not arrived, but they sense the shortfall and are genuinely striving. Consolingly, God’s grace flows not only to those “who love [Him] and keep all [His] commandments,” but likewise to those “that [seek] so to do” (D&C 46:9).

A second group of members are “honorable” but not “valiant.” They are not really aware of the gap nor of the importance of closing it (see D&C 76:75, 79). These “honorable” individuals are certainly not miserable nor wicked, nor are they unrighteous and unhappy. It is not what they have done but what they have left undone that is amiss. For example, if valiant, they could touch others deeply instead of merely being remembered pleasantly.

In a third group are those who are grossly entangled with the “ungodliness” of the world, reminding us all, as Peter wrote, that if “[we are] overcome” by something worldly, “[we are] brought in bondage” (2 Pet. 2:19).

If one “mind[s] the things of the flesh” (Rom. 8:5), he cannot “have the mind of Christ” (1 Cor. 2:16) because his thought patterns are “far from” Jesus, as are the desires or the “intents of his heart” (Mosiah 5:13). Ironically, if the Master is a stranger to us, then we will merely end up serving other masters. The sovereignty of these other masters is real, even if it sometimes is subtle, for they do call their cadence. Actually, “we are all enlisted” (Hymns, 1985, no. 250), if only in the ranks of the indifferent.

To the extent that we are not willing to be led by the Lord, we will be driven by our appetites, or we will be greatly preoccupied with the lesser things of the day. The remedy is implicit in the marvelous lamentation of King Benjamin: “For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart?” (Mosiah 5:13). For many moderns, sad to say, the query “What think ye of Christ?” (Matt. 22:42) would be answered, “I really don’t think of Him at all!”

Consider three examples of how honorable people in the Church keep back a portion and thus prevent greater consecration (see Acts 5:1–4).

A sister gives commendable, visible civic service. Yet even with her good image in the community, she remains a comparative stranger to Jesus’ holy temples and His holy scriptures, two vital dimensions of discipleship. But she could have Christ’s image in her countenance (see Alma 5:14).

An honorable father, dutifully involved in the cares of his family, is less than kind and gentle with individual family members. Though a comparative stranger to Jesus’ gentleness and kindness, which we are instructed to emulate, a little more effort by this father would make such a large difference.

Consider the returned missionary, skills polished while serving an honorable mission, striving earnestly for success in his career. Busy, he ends up in a posture of some accommodation with the world. Thus he forgoes building up the kingdom first and instead builds up himself. A small course correction now would make a large, even destinational, difference for him later on.

These deficiencies just illustrated are those of omission. Once the telestial sins are left behind and henceforth avoided, the focus falls ever more on the sins of omission. These omissions signify a lack of qualifying fully for the celestial kingdom. Only greater consecration can correct these omissions, which have consequences just as real as do the sins of commission. Many of us thus have sufficient faith to avoid the major sins of commission, but not enough faith to sacrifice our distracting obsessions or to focus on our omissions.

Most omissions occur because we fail to get outside ourselves. We are so busy checking on our own temperatures, we do not notice the burning fevers of others even when we can offer them some of the needed remedies, such as encouragement, kindness, and commendation. The hands which hang down and most need to be lifted up belong to those too discouraged even to reach out anymore.

Actually, everything depends—initially and finally—on our desires. These shape our thought patterns. Our desires thus precede our deeds and lie at the very cores of our souls, tilting us toward or away from God (see D&C 4:3). God can “educate our desires” (see Joseph F. Smith, Gospel Doctrine, 5th ed., Salt Lake City: Deseret Book Co., 1939, p. 297). Others seek to manipulate our desires. But it is we who form the desires, the “thoughts and intents of [our] hearts” (Mosiah 5:13).

The end rule is “according to [our] desires … shall it be done unto [us]” (D&C 11:17), “for I, the Lord, will judge all men according to their works, according to the desire of their hearts” (D&C 137:9; see also Alma 41:5; D&C 6:20, 27). One’s individual will thus remains uniquely his. God will not override it nor overwhelm it. Hence we’d better want the consequences of what we want!

Another cosmic fact: only by aligning our wills with God’s is full happiness to be found. Anything less results in a lesser portion (see Alma 12:10–11). The Lord will work with us even if, at first, we “can no more than desire” but are willing to “give place for a portion of [His] words” (Alma 32:27). A small foothold is all He needs! But we must desire and provide it.

So many of us are kept from eventual consecration because we mistakenly think that, somehow, by letting our will be swallowed up in the will of God, we lose our individuality (see Mosiah 15:7). What we are really worried about, of course, is not giving up self, but selfish things—like our roles, our time, our preeminence, and our possessions. No wonder we are instructed by the Savior to lose ourselves (see Luke 9:24). He is only asking us to lose the old self in order to find the new self. It is not a question of one’s losing identity but of finding his true identity! Ironically, so many people already lose themselves anyway in their consuming hobbies and preoccupations but with far, far lesser things.

Ever observant, in both the first and second estates, consecrated Jesus always knew in which direction He faced: He consistently emulated His Father: “The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise” (John 5:19), for “I have suffered the will of the Father in all things from the beginning” (3 Ne. 11:11).

As one’s will is increasingly submissive to the will of God, he can receive inspiration and revelation so much needed to help meet the trials of life. In the trying and very defining Isaac episode, faithful Abraham “staggered not … through unbelief” (Rom. 4:20). Of that episode John Taylor observed that “nothing but the spirit of revelation could have given him this confidence, and … sustained him under these peculiar circumstances” (in Journal of Discourses, 14:361). Will we too trust the Lord amid a perplexing trial for which we have no easy explanation? Do we understand—really comprehend—that Jesus knows and understands when we are stressed and perplexed? The complete consecration which effected the Atonement ensured Jesus’ perfect empathy; He felt our very pains and afflictions before we did and knows how to succor us (see Alma 7:11–12; 2 Ne. 9:21). Since the Most Innocent suffered the most, our own cries of “Why?” cannot match His. But we can utter the same submissive word “nevertheless …” (Matt. 26:39).

Progression toward submission confers another blessing: an enhanced capacity for joy. Counseled President Brigham Young, “If you want to enjoy exquisitely, become a Latter-day Saint, and then live the doctrine of Jesus Christ” (in Journal of Discourses, 18:247).

Thus, brothers and sisters, consecration is not resignation or a mindless caving in. Rather, it is a deliberate expanding outward, making us more honest when we sing, “More used would I be” (“More Holiness Give Me,” 1985, Hymns, no. 131). Consecration, likewise, is not shoulder-shrugging acceptance, but, instead, shoulder-squaring to better bear the yoke.

Consecration involves pressing forward “with a steadfastness in Christ” with a “brightness of hope, and a love of God and of all men … [while] feasting upon the word of Christ” (2 Ne. 31:20). Jesus pressed forward sublimely. He did not shrink, such as by going only 60 percent of the distance toward the full atonement. Instead, He “finished [His] preparations” for all mankind, bringing a universal resurrection—not one in which 40 percent of us would have been left out (see D&C 19:18–19).

Each of us might well ask, “In what ways am I shrinking or holding back?” Meek introspection may yield some bold insights! For example, we can tell much by what we have already willingly discarded along the pathway of discipleship. It is the only pathway where littering is permissible, even encouraged. In the early stages, the debris left behind includes the grosser sins of commission. Later debris differs; things begin to be discarded which have caused the misuse or underuse of our time and talent.

Along this pathway leading to consecration, stern and unsought challenges sometimes hasten this jettisoning, which is needed to achieve increased consecration (see Hel. 12:3). If we have grown soft, hard times may be necessary. If we are too contented, a dose of divine discontent may come. A relevant insight may be contained in reproof. A new calling beckons us away from comfortable routines wherein the needed competencies have already been developed. One may be stripped of accustomed luxury so that the malignant mole of materialism may be removed. One may be scorched by humiliation so pride can be melted away. Whatever we lack will get attention, one way or another.

John Taylor indicated that the Lord may even choose to wrench our very heartstrings (see Journal of Discourses, 14:360). If our hearts are set too much upon the things of this world, they may need to be wrenched, or broken, or undergo a mighty change (see Alma 5:12).

Consecration is thus both a principle and a process, and it is not tied to a single moment. Instead, it is freely given, drop by drop, until the cup of consecration brims and finally runs over.

Long before that, however, as Jesus declared, we must “settle this in [our] hearts” that we will do what He asks of us (JST, Luke 14:28). President Young further counseled us “to submit to the hand of the Lord, … and acknowledge his hand in all things, … then you will be exactly right; and until you come to that point, you cannot be entirely right. That is what we have to come to” (in Journal of Discourses, 5:352).

Thus, acknowledging God’s hand includes, in the words of the Prophet Joseph, trusting that God has made “ample provision” beforehand to achieve all His purposes, including His purposes in our lives (Teachings of the Prophet Joseph Smith, p. 220). Sometimes He clearly directs; other times it seems He merely permits some things to happen. Therefore, we will not always understand the role of God’s hand, but we know enough of his heart and mind to be submissive. Thus when we are perplexed and stressed, explanatory help is not always immediately forthcoming, but compensatory help will be. Thus our process of cognition gives way to our personal submission, as we experience those moments when we learn to “be still, and know that I am God” (Ps. 46:10).

Then, the more one’s will is thus “swallowed up,” the more his afflictions, rather than necessarily being removed, will be “swallowed up in the joy of Christ” (Alma 31:38).

Seventy years ago, Lord Moulton coined a perceptive phrase, “obedience to the unenforceable,” describing “the obedience of a man to that which he cannot be forced to obey” (“Law And Manners,” Atlantic Monthly, July 1924, p. 1). God’s blessings, including those associated with consecration, come by unforced obedience to the laws upon which they are predicated (see D&C 130:20–21). Thus our deepest desires determine our degree of “obedience to the unenforceable.” God seeks to have us become more consecrated by giving everything. Then, when we come home to Him, He will generously give us “all that [He] hath” (D&C 84:38).

In conclusion, the submission of one’s will is really the only uniquely personal thing we have to place on God’s altar. The many other things we “give,” brothers and sisters, are actually the things He has already given or loaned to us. However, when you and I finally submit ourselves, by letting our individual wills be swallowed up in God’s will, then we are really giving something to Him! It is the only possession which is truly ours to give!
Consecration thus constitutes the only unconditional surrender which is also a total victory!

May we deeply desire that victory, I pray in the name of Jesus Christ, amen.

Judgment, Mercy and Faith

A great talk from President Faust regarding what he termed "the weightier matters of the law." 

The Weightier Matters of the Law:
Judgment, Mercy, and Faith

President James E. Faust
Second Counselor in the First Presidency

James E. Faust, “The Weightier Matters of the Law: Judgment, Mercy, and Faith,” Ensign, Nov 1997, 53

We are to focus on the inward things of the heart, which we know and value intuitively but often neglect for that which is trivial, superficial, or prideful.
My beloved brothers and sisters and friends, I have prayed earnestly that you might understand my words this morning in the spirit which is intended. I therefore seek your faith and prayers in my behalf.

Jesus of Nazareth described His ultimate work: “This is my work and my glory—to bring to pass the immortality and eternal life of man.” [1] His work is accomplished through His gospel, which carries the impress of the Savior Himself. I humbly wish to speak of the essence of the gospel. The Savior taught that judgment, mercy, and faith are the “weightier matters of the law.” [2]

I wish to state unequivocally that the commandments of God must be kept to receive the blessings and promises of the Savior. The Ten Commandments are still a vital thread in the fabric of the gospel of Christ, but with His coming came new light and life which brings a fuller measure of joy and happiness. Jesus introduced a higher and more difficult standard of human conduct. It is simpler as well as more difficult because it focuses on internal rather than external requirements: Do unto others as you would have them do unto you. [3] Love your neighbor as yourself. [4] When smitten, turn the other cheek. [5] When asked for a coat, give your cloak also. [6] Forgive, not just once but seventy times seven. [7] This was the essence of the new gospel. There was more emphasis on do than do not. More moral agency was given to each of us.

Joseph Smith, the Prophet of the dispensation of the fulness of times, established the Church by revelation as the receptacle of gospel truth. He brought more light, warmth, and joy into the Church through the numerous lofty revelations, such as how the priesthood should be exercised: “No power or influence can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned.” [8] This high standard of conduct, if lived, will bring to fruition the promise: “Men are, that they might have joy.” [9]

Over the centuries dogmatism, coercion, and intolerance have too often polluted the living water of the gospel, which quenches our spiritual thirst eternally. [10] The Savior observed this in His day: “Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

“Ye blind guides, which strain at a gnat, and swallow a camel.” [11]

Similarly, Paul said, “The letter killeth, but the spirit giveth life.” [12]

We are not only to avoid evil, not only to do good but, most importantly, to do the things of greatest worth. We are to focus on the inward things of the heart, which we know and value intuitively but often neglect for that which is trivial, superficial, or prideful.

The saving principles and doctrines of the Church are established, fixed, and unchangeable. Obedience to these absolutes is necessary to enjoy “peace in this world, and eternal life in the world to come.” [13] However, the manner in which the Church administers complex and varied worldwide challenges changes from time to time. Under guidance from living prophets, new guidelines and procedures are put in place. I welcome these inspired changes. They are proof of the truthfulness of the restored gospel.

I have some fear, however, that some members consider guidelines and procedures to be as important as the timeless, immutable laws of the gospel, such as “Thou shalt not commit adultery.” [14] Rather than some legalistic definition of adultery, the Savior’s more enlightened direction is that the thought is father to the deed: he that “looketh on a woman to lust after her hath committed adultery with her already in his heart.” [15]

Who decides what is right and wrong in given circumstances? Where does the responsibility for the making of moral judgments rest? With mature individuals, of course, it rests with each individual. In the case of children, the responsibility of giving moral guidance rests with the parents. They know the disposition, understanding, and intelligence of each child. Parents spend a lifetime seeking to establish and maintain good communications with each of their children. They are in the best position to make the ultimate moral decisions as to the welfare and well-being of their offspring. The higher principles of the gospel—justice, mercy, and faith—are very important in all family relationships.

Many years ago when I was a bishop, a conscientious father came to me for counsel. He felt that the many and frequent activities of the Church made it difficult to have as much family togetherness as he and his wife deemed necessary. The children had the idea that they were not loyal to the Church if they did not participate fully in every recreational activity. I told this caring father that Church activities were to help him and his wife rear their children. They as parents had not only the right but the duty to determine the extent of their family’s involvement in social activities. Family unity, solidarity, and harmony should be preserved. After all, a family is the basic, permanent unit of the Church.

There are three sources of guidance for making moral judgments. First is the guidance of the Holy Ghost. This is always a sure compass for those who have been baptized and received this supernal gift. The second source is the wise counsel of priesthood leaders whom the Lord has put in place to guide us. Third, the constant demonstration of love should temper all our judgments. Sometimes this means discipline.

The Prophet Joseph Smith was once asked how he governed so diverse a people. His answer was, “I teach the people correct principles and they govern themselves.” [16] This statement is just as true today as it was in Joseph’s time. There must be listening ears and obedience to the living prophet of the Church. President Marion G. Romney stated it well:

“It is an easy thing to believe in the dead prophets, but it is a greater thing to believe in the living prophets. I will give you an illustration.

“One day when President Grant was living, I sat in my office across the street following a general conference. A man came over to see me, an elderly man. He was very upset about what had been said in this conference by some of the Brethren, including myself. I could tell from his speech that he came from a foreign land. After I had quieted him enough so he would listen, I said, ‘Why did you come to America?’

“ ‘I came here because a prophet of God told me to come.’

“ ‘Who was the prophet?’ I continued.

“ ‘Wilford Woodruff.’

“ ‘Do you believe Wilford Woodruff was a prophet of God?’

“ ‘Yes,’ said he.

“ ‘Do you believe that his successor, President Lorenzo Snow, was a prophet of God?’

“ ‘Yes, I do.’

“ ‘Do you believe that President Joseph F. Smith was a prophet of God?’

“ ‘Yes, sir.’

“Then came the ‘sixty-four dollar question.’ ‘Do you believe that Heber J. Grant is a prophet of God?’

“His answer: ‘I think he ought to keep his mouth shut about old age assistance.’ ” [17]

Today we have a living prophet, President Gordon B. Hinckley, whom we sustain as the prophet of our day. He has warned us “to speak up for moral standards in a world where filth, sleaze, pornography and their whole evil brood are sweeping over us as a flood.” His counsel to us in our day is: “Stand up for integrity in your business, in your profession, in your home, in the society of which you are a part.” [18]

Indeed, moral standards must be maintained. In large measure, those who are disobedient punish themselves. As the Lord said through Jeremiah: “Thine own wickedness shall correct thee, and thy backslidings shall reprove thee.” [19] Those entrusted with judicial responsibility in the kingdom of God must see that the Church remains clean so that the living waters of life flow unimpeded.

However, true religion is not looking primarily for weaknesses, faults, and errors. It is the spirit of strengthening and overlooking faults even as we would wish our own faults to be overlooked. When we focus our entire attention on what may be wrong rather than what is right, we miss the sublime beauty and essence of the sweet gospel of the Master.

Judgment, the weightier matter of the law mentioned by the Savior, cannot be separated from the other two: mercy and faith. Shakespeare wrote of “the quality of mercy.” Speaking through Portia, he said, “We do pray for mercy; / And that same prayer doth teach us all to render / The deeds of mercy.” [20] I am frank to admit that when I say my prayers, I do not ask for justice; I ask for mercy.

One of the great examples of mercy in our time was extended by the Prophet Joseph to W. W. Phelps during the troubles of the Saints in the state of Missouri. Elder Phelps fell into apostasy. After suffering buffetings, on June 29, 1840, while in Dayton, Ohio, W. W. Phelps wrote to the Prophet Joseph:

“I have seen the folly of my way, and I tremble at the gulf I have passed.… I will repent and live, and ask my old brethren to forgive me, and though they chasten me to death, yet I will die with them, for their God is my God. The least place with them is enough for me, yea, it is bigger and better than all Babylon.…

“… I have done wrong and I am sorry.… I have not walked along with my friends according to my holy anointing. I ask forgiveness in the name of Jesus Christ of all the Saints, for I will do right, God helping me. I want your fellowship; if you cannot grant that, grant me your peace and friendship, for we are brethren, and our communion used to be sweet.” [21]

To this the Prophet Joseph replied:

“It is true, that we have suffered much in consequence of your behavior—the cup of gall, already full enough…, was indeed filled to overflowing when you turned against us. One with whom we had oft taken sweet counsel together, and enjoyed many refreshing seasons from the Lord—‘Had it been an enemy, we could have borne it.’…

“However, the cup has been drunk, the will of our Father has been done, and we are yet alive.… And having been delivered from the hands of wicked men by the mercy of our God, we say it is your privilege to be delivered from the powers of the adversary,… and again take your stand among the Saints of the Most High, and by diligence, humility, and love unfeigned, commend yourself to our God, and your God, and to the Church of Jesus Christ.

“Believing your confession to be real, and your repentance genuine, I shall be happy once again to give you the right hand of fellowship, and rejoice over the returning prodigal.…

“ ‘Come on, dear brother, since the war is past,

“ ‘For friends at first, are friends again at last.’

“Yours as ever, Joseph Smith, Jun.” [22]

W. W. Phelps remained true and faithful and wrote the words to the marvelous hymn “Praise to the Man,” affirming his great love and admiration for the Prophet Joseph:

Praise to the man who communed with Jehovah!
Jesus anointed that Prophet and Seer.
Blessed to open the last dispensation,
Kings shall extol him, and nations revere. [23]

The childlike faith of a follower of the divine Christ is a choice spiritual gift. It can be enjoyed by young and old. In the early days of the Church, a young boy by the name of Will Cluff, 10 years of age, living in Nauvoo, had a remarkable, pure faith. He had an experience to which many of us can relate.

His family was poor and had only one cow, which they depended on for food. In the spring of 1842 the cow strayed off. One evening in August his father came home very weary and discouraged. He and Will’s brothers had spent much of the summer looking for the cow. Will said, “Father, if you will let me take Charley (an old horse) I will go and find the cow.” He reluctantly said he could.

Early next morning Will rode to the Big Mound, three miles east and in the prairie country. Here he had often herded cows with other boys from Nauvoo. He got off the horse and, holding it by the bridle, knelt down and fervently prayed the Lord to direct him which way to go to find the cow. He climbed back on the horse and rode south, a course he was impressed to take even though there were numerous bunches of cattle in every direction.

After traveling a few miles in the open prairie and passing hundreds of cattle, Will came to a fence. He dismounted and let down the stake, led his horse in, put up the fence, then rode three miles across the field. He again found himself in the open prairie with numerous bunches of stock in every direction. When he had gone about a quarter of a mile from the field, he rode right on to the cow, feeding alone some distance from any other animals.

Will started to drive the cow in the direction of the city. He arrived late in the evening full of joy and thankful to his Father in Heaven. [24]

I fear that some of our greatest sins are sins of omission. These are some of the weightier matters of the law the Savior said we should not leave undone. [25] These are the thoughtful, caring deeds we fail to do and feel so guilty for having neglected them.

As a small boy on the farm during the searing heat of the summer, I remember my grandmother Mary Finlinson cooking our delicious meals on a hot woodstove. When the wood box next to the stove became empty, Grandmother would silently pick up the box, go out to refill it from the pile of cedar wood outside, and bring the heavily laden box back into the house. I was so insensitive and interested in the conversation in the kitchen, I sat there and let my beloved grandmother refill the kitchen wood box. I feel ashamed of myself and have regretted my omission for all of my life. I hope someday to ask for her forgiveness.

We are directed into the pathway to the kingdom of God by the Savior’s own words. Said He, “The kingdom of God is come nigh unto you,” [26] and “the kingdom of heaven is at hand.” [27] We are shown the way into the kingdom of God on earth in the same way.

Those who extend judgment, mercy, faith, and forgiveness exhibit a greatness of soul and mind consistent with the spirit of the Lord’s teachings and example. This higher gospel requires that we look inward to our own souls, for we cannot deceive the Lord. We are told that “the keeper of the gate is the Holy One of Israel; and he employeth no servant there.” [28] Those of us who hold the holy apostleship always wish to fulfill our responsibility by testifying of the divinity of the Savior. I feel compelled to do so. I have had a testimony all of my life. Recently, however, there has come into my soul an overpowering witness of the divinity of this holy work. This sure witness is more certain than ever before in my life. Of this I testify in the name of Jesus Christ, amen.

Notes
1. Moses 1:39.
2. Matt. 23:23.
3. See Matt. 7:12.
4. See Matt. 22:37–39.
5. See Luke 6:29.
6. See Matt. 5:40.
7. See Matt. 18:21–22.
8. D&C 121:41.
9. 2 Ne. 2:25.
10. See John 4:14.
11. Matt. 23:23–24.
12. 2 Cor. 3:6.
13. D&C 59:23.
14. Ex. 20:14.
15. Matt. 5:28.
16. Quoted in Journal of Discourses, 10:57–58.
17. In Conference Report, Apr. 1953, 125.
18. “Stand Up for Truth,” BYU Devotional, Marriott Center, 17 Sept. 1996.
19. Jer. 2:19.
20. The Merchant of Venice, act 4, scene 1, lines 184, 200–202.
21. History of the Church, 4:142.
22. History of the Church, 4:163–64.
23. Hymns, no. 27.
24. Adapted from W. W. Cluff, “A Boy’s Faith,” in Especially for Mormons, comp. Stan and Sharon Miller, 5 vols. (1973), 2:115–16.
25. See Matt. 23:23.
26. Luke 10:9.
27. Matt. 4:17.
28. 2 Ne. 9:41.

The Very Root of Christian Doctrine

I came across this talk shortly after it was given, and I quite like it.  So often, our worship falls off of the atonement of the Savior.  Brother Griffith reminds us that not only is focus on the Atonement appropriate, it must be the center of all we do in the Church.

“The Very Root of Christian Doctrine”
THOMAS B. GRIFFITH

Thomas B. Griffith was judge on the U.S. Court of Appeals
for the District of Columbia Circuit when
this devotional address was given on 14 March 2006.

© Brigham Young University. All rights reserved.

President and Sister Samuelson, my former colleagues at BYU, and friends, I am honored to speak to you today. Speakers at this podium have changed my life. I feel the burden of responsibility. I am thankful for the prayer and the inspirational music.

You should know that today is significant in the life of our family, not simply because I am speaking here but because it is also the 25th birthday of my son, Robert. Now you may think, “What a parochial thing to bring into a setting like this,” but historians will recognize that 25 years ago today something else very significant happened in the history of BYU. It was 25 years ago today that BYU beat UCLA in the NCAA men’s basketball tournament and Danny Ainge outscored the entire UCLA team in the first half. With hopes that this anniversary is a sign for good things to come for all BYU student athletes, I proceed.

One of the many enjoyable facets of my experience working at BYU was regular interaction with Elder Henry B. Eyring of the Quorum of the Twelve Apostles, whose responsibilities then included serving as commissioner of the Church Educational System. I remember him saying that he has learned from President Hinckley that we must do better at getting the gospel down into our own hearts and the hearts of those we love and serve. That is a challenge from the prophet. We must constantly ask ourselves how to meet that challenge. Today I offer a suggestion born of my recent experience as president of a BYU stake.

Years ago Elder Boyd K. Packer gave a general conference address titled “The Mediator.” In that address Elder Packer said:

[The Atonement of Christ] is the very root of Christian doctrine. You may know much about the gospel as it branches out from there, but if you only know the branches and those branches do not touch that root, if they have been cut free from that truth, there will be no life nor substance nor redemption in them. [Boyd K. Packer, “The Mediator,” Ensign, May 1977, 56]

I will confess to you that I have participated in—indeed, I have taught—many lessons that, although interesting and motivational, according to Elder Packer’s guide had “no life nor substance nor redemption in them” because they weren’t directly linked to the Atonement of Christ. That’s a serious criticism of much of what we do, and I believe it’s on the mark. I believe that one way—the best way, and possibly the only way—to meet President Hinckley’s challenge to do better at getting the gospel down into our hearts and the hearts of those we love and serve is to focus all we do on the Atonement of Christ. And so, as a newly called stake presidency, we tried to do just that.

We laid down a rule that every sacrament meeting talk and every lesson in Sunday School, Relief Society, and priesthood meetings must be related to the Atonement of Christ in a direct and express way. Our goal was to have all of our meetings filled with “life [and] substance [and] redemption” by having them connected to “the very root of Christian doctrine”: the Atonement of Christ. We told the bishops that if they wanted a sacrament meeting about the principles of emergency preparedness—important principles, to be sure—that meeting would be about “Emergency Preparedness and the Atonement of Christ.” If you cannot figure out the link between the topic you are to teach and the Atonement of Christ, you have either not thought about it enough or you shouldn’t be talking about it at church. Your topic may be fine for the city council, your neighborhood organization, or the commercial break during SportsCenter, but in our limited time in church, we must be talking about the Atonement of Christ.

This is what they did in the church in Alma’s day, the first church described in detail in the scriptures. They were given a mission similar to ours: prepare a people for the coming of the Risen Lord. Their experiences have special meaning to us as we try to fulfill our latter-day responsibilities. Note how the Book of Mormon describes their teaching:

And he commanded them that they should teach nothing save it were the things which he had taught, and which had been spoken by the mouth of the holy prophets.

Yea, even he commanded them that they should preach nothing save it were repentance and faith on the Lord, who had redeemed his people. [Mosiah 18:19–20]

They taught only from the scriptures and the words of the prophets, and they taught only two principles that are inextricably intertwined: “repentance,” that we have the constant need to improve; and “faith on the Lord, who had redeemed his people.” This was not faith in general—and not even faith in Christ as Friend, Good Shepherd, Prince of Peace, or any one of a number of important roles He plays—but faith in a very particular aspect of Christ’s mission: faith in His ability to redeem us, to improve us. He did that through His atoning sacrifice.

We thought we’d try what Alma’s church did. We tried to link every principle taught in our meetings to the Atonement in a direct and express way. Now that isn’t hard to do in sacrament meeting, because the bishopric can pick the topics. And it isn’t hard to do when the study guide lesson is on the Atonement or repentance. But what do you do when the study guide lesson is on tithing or visiting teaching or the value of education? That’s a little tougher.

We made it clear that we expected the teachers to teach the approved curriculum. There is strength that comes from teaching materials approved by priesthood leaders. But it isn’t always obvious how the assigned material relates to the Atonement. To address that challenge, we had two suggestions.

First, we urged teachers to find examples of the principles being taught from the life of Christ. When we are talking about His life and using the words He said, we are remembering Him, and a power comes into our teaching that is otherwise not present.

Second, we encouraged teachers to see how the principle taught was either part of Heavenly Father’s effort to draw us closer to Him through Christ (the vertical pull of the Atonement) or a principle that could draw us closer to our fellow humans through Christ (the horizontal pull of the Atonement).

So, how did it work? Pretty well. People got excited about this approach. We didn’t think there was any way that we could—or even should—try to measure its value, but it seemed right, so we pressed forward.

Why did it feel right? Why did it taste so good to—using the words of Nephi—“talk of Christ,... rejoice in Christ, [and] preach of Christ” (2 Nephi 25:26) in all of our meetings? Because when we are speaking of what the Savior has done for us, we are at the core of the meaning of life, we are connected to “the very root of Christian doctrine,” and we are doing what Christ and His prophets have asked us to do.

Joseph Smith said:

The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it. [Teachings, 121]

In the temple recommend interview, we are asked, “Do you have a testimony of the Atonement of Christ and of His role as Savior and Redeemer?” In my experience as a bishop and a stake president, I can happily report that I have never had anyone answer that question other than yes; yet I have long had a concern that we don’t fully appreciate that question. I think it significant that of the many roles of Christ, we are asked about only two: His role as Savior and His role as Redeemer. There must be something about these roles that is particularly important to the temple—a place where He binds us to Himself through covenants.

Like all stake presidents, I worried about the members of the stake. I worried about the things one might expect a priesthood leader of single adults to worry about, but I also worried about whether the members of the stake had “a testimony of the Atonement of Christ and of His role as Savior and Redeemer.” I had the sense that most of them loved Christ—no small thing—but I worried that not enough of them knew Him as their Savior (one who had saved them) or their Redeemer (one who had bought them). While thinking about this one day, I was reading my favorite chapter in the Book of Mormon—3 Nephi 11—and I noticed some things I never had before.

Many have commented that the visit of the Risen Lord Jesus Christ to the Book of Mormon people was a foreshadowing of His Second Coming. As we pay careful attention to what the Book of Mormon tells us about that experience, we can learn valuable lessons as we prepare for Christ’s return. These people were the righteous remnant, those who had heeded the warnings of the prophets. They were prepared to meet the Lord. The story of that encounter is dramatic and moving and has profound implications for each of us.

And it came to pass [that] they cast their eyes up again towards heaven; and behold, they saw a Man descending out of heaven; and he was clothed in a white robe; and he came down and stood in the midst of them; and the eyes of the whole multitude were turned upon him, and they durst not open their mouths, even one to another, and wist not what it meant, for they thought it was an angel that had appeared unto them. [3 Nephi 11:8]

They were in awe and a little confused. The Savior’s first act of communication was “stretch[ing] forth his hand,” showing the symbol and evidence of His sacrifice. Then He “spake unto the people, saying: Behold, I am Jesus Christ, whom the prophets testified shall come into the world” (3 Nephi 11:9–10). Those who were nearby couldn’t help but notice the wound in His hand. He was not timid about that wound. He wanted it to be seen.

Next he said, “I am the light and the life of the world” (3 Nephi 11:11). He wanted them to understand that He is the Creator of this universe and that by Him the world is sustained today. Do you remember the next thing He wanted them to know about Him? His Atonement:

I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning. [3 Nephi 11:11]

That was His message. He is the Anointed One of whom the prophets had testified. He is the Creator. He suffered for us.

Notice the response:

And it came to pass that when Jesus had spoken these words the whole multitude fell to the earth; for they remembered that it had been prophesied among them that Christ should show himself unto them after his ascension into heaven. [3 Nephi 11:12]

What followed is, to me, the most sacred part of this experience. Jesus commanded them to come forward one by one and do something difficult:

Arise and come forth unto me, that ye may thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel, and the God of the whole earth, and have been slain for the sins of the world. [3 Nephi 11:14]

There is a gruesome quality to this command. In our culture we hide scars, we don’t display them, and we certainly don’t ask others to feel them. But Christ wanted these people to have physical contact with these emblems of His suffering.

And it came to pass that the multitude went forth, and thrust their hands into his side, and did feel the prints of the nails in his hands and in his feet; and this they did do, going forth one by one until they had all gone forth [all 2,500 of them]. [3 Nephi 11:15]

Some have suggested that this sacred experience took several hours.

Now please note carefully what happened next:

And when they had all gone forth and had witnessed for themselves, they did cry out with one accord, saying:

Hosanna! Blessed be the name of the Most High God! And they did fall down at the feet of Jesus, and did worship him. [3 Nephi 11:16–17]

Notice what just happened. The second time these people fell at Jesus’ feet, they “did worship him.” That didn’t happen the first time. The first time they may have fallen to the ground for any number of reasons: fear, awe, peer pressure. I don’t know. But the second time they fell to worship Him. Why the different reaction from the first time? The second time they cried out in unison, “Hosanna!” which means, “Save us, now!” Why were these people, the righteous remnant, crying out to Christ for salvation now?

Let me suggest a possible answer. Although they had been obedient, perhaps they had not yet come to know Him as their Savior because they had not yet felt the need to be saved. They had led lives filled with good works. They knew Jesus as God, as Exemplar, maybe even as Friend. But maybe they didn’t yet know Him as Savior. Their prayer wasn’t, “Thank you for having saved us in the past and reminding us of that by your presence today.” No, the prayer was a current plea: “Hosanna!” or “Save us, now!” That suggests to me that they were just then coming to know Him as Savior.

What had done that? What had turned them from good, obedient people to good, obedient people who now knew Jesus Christ as Savior? What had caused them to fall down at His feet to worship Him? It was physical contact with the emblems of His suffering.

That was what our stake needed so they could come to know Christ as their Savior and Redeemer: physical contact with the emblems of His suffering. But how do we make that happen? Then it occurred to me: We have that experience every Sunday when we partake of the sacrament of the Lord’s Supper. We eat the broken bread, a token of His slain body. We drink the water, a symbol of His spilt blood. These are striking symbols intended to shock us, to evoke in us a deep sense of gratitude. Every Sunday you and I have physical contact with the emblems of Christ’s suffering.

Remember the transforming effect that experience had on the people in the Book of Mormon? They were now prepared to be organized anew into a church community, to hear and put into practice the teachings of the Sermon on the Mount, to learn how to serve those who were powerless: the sick, the disabled, the children. This group transformed their society from one that had been divided by race and class and opportunity into a society in which

they had all things common among them;... there were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift...

... because of the love of God which did dwell in the hearts of the people. [4 Nephi 1:3, 15]

It began with a group of people who came to know Christ as their Savior because of the transforming experience of having physical contact with the emblems of His suffering. And we do that every week! I believe that our meaningful participation in the sacrament of the Lord’s Supper will elicit the same response in us. We will cry out to Christ in our hearts, “Save us, now!” and we will fall down at His feet to worship Him.

As Elder Jeffrey R. Holland has taught:

It is the wounded Christ who is the captain of our soul—he who yet bears the scars of sacrifice, the lesions of love and humility and forgiveness.

Those wounds are what he invites young and old, then and now, to step forward and see and feel.... Then we remember with Isaiah that it was for each of us that our Master was “despised and rejected...; a man of sorrows, and acquainted with grief” (Isa. 53:3). All this we could remember when we are invited by a kneeling young priest to remember Christ always. [Jeffrey R. Holland, “This Do in Remembrance of Me,” Ensign, November 1995, 69; emphasis in original]

Brothers and sisters, we must come to know in great detail and with insight and feeling the events that make up the Atonement of Christ. We find in the Restoration of the gospel much help. In the Book of Mormon and the revelations given to the Prophet Joseph Smith, we have knowledge about the Atonement of Christ that should be our gift to the world. For example, the prophet Alma provided a remarkable insight that helps us better understand why the Savior persevered in Gethsemane and on Calvary. We know from the New Testament account that an important element of His motivation in those excruciating hours was His love for Heavenly Father. From Alma, however, we learn that He was also driven by His desire to help you and me:

And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities. [Alma 7:12]

In the last revelation Joseph Smith received before he was permitted to organize Christ’s Church on the earth—in what was the capstone of Joseph Smith’s preparation to be an Apostle of the Lord Jesus Christ—the Lord gave the only first-person detailed account of the suffering He endured so that we would not need to suffer the full effects of our disobedience:

For behold, I, God, have suffered these things for all, that they might not suffer if they would repent;...

Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup, and shrink— [D&C 19:16, 18]

There is something curious about this narrative. Verse 18 ends with a dash. The Savior did not complete His thought. Why? I don’t know, but I am persuaded by the explanation that the Savior might have cut short His description of what He suffered because it was too painful for Him—some 1,800 years after the event—to complete the description (see Eugene England, The Quality of Mercy [Salt Lake City: Bookcraft, 1992], 52). Now what kind of a God do we worship? An awesome God who wants us to know that His love for us is infinite and eternal. A God who wants us to know that His love for us gave Him the strength to suffer for us. Knowing this ought to be enough to move us to submit our lives to Him in obedience and gratitude.

Some time ago I overheard a spirited discussion between two good people about a work of art that contained a realistic and disturbing portrayal of Christ’s suffering. One of them objected to the work and said, “You know, I don’t want to have to think about how much Christ has suffered.” I thought that was an odd thing to say, because I don’t believe that any of us has the license to avoid thinking about what Christ suffered. In fact, as I read the scriptures, that is among the things we are commanded to think about constantly.

As he was closing his account in the Book of Mormon, Moroni, anxious to give his readers motivation to “come unto Christ” (Moroni 10:30, 32), shared with us a personal letter from his father. It must have had a great impact on him, and now he hoped that it would have a great impact on us.

My son, be faithful in Christ; and may not the things which I have written grieve thee, to weigh thee down unto death; but may Christ lift thee up, and may his sufferings and death, and the showing his body unto our fathers, and his mercy and long-suffering, and the hope of his glory and of eternal life, rest in your mind forever. [Moroni 9:25]

Among the things that are to “rest in [our] mind forever” are the “sufferings and death” of Christ. We should not avoid thinking about the price He paid to win our souls. Our hymns remind us of this truth. You’ll recognize these lines:

I think of his hands pierced and bleeding to pay the debt!
Such mercy, such love, and devotion can I forget?
[“I Stand All Amazed,” Hymns, 1985, no. 193]

Let me not forget, O Savior,
Thou didst bleed and die for me.
[“In Humility, Our Savior,” Hymns, 1985, no. 172]

Think of me, thou ransomed one;
Think what I for thee have done.
With my blood that dripped like rain,
Sweat in agony of pain,
With my body on the tree
I have ransomed even thee.
[“Reverently and Meekly Now,” Hymns, 1985, no. 185]

Come, Saints, and drop a tear or two
For him who groaned beneath your load;
He shed a thousand drops for you,
A thousand drops of precious blood.
[“He Died! The Great Redeemer Died,” Hymns, 1985, no. 192]

In a recent sacrament meeting I followed along as the speaker read a familiar passage of scripture. You know it: “Remember the worth of souls is great in the sight of God” (D&C 18:10). I cannot recall where the speaker then went with his remarks. Wherever it was, I did not follow, because my mind seized hold on an idea in the next verse that I had never noticed before. To prove the great worth of our souls, the Lord told us:

For, behold, the Lord your Redeemer suffered death in the flesh; wherefore he suffered the pain of all men, that all men might repent and come unto him. [D&C 18:11; emphasis added]

His suffering proves His love, but it does more. It is the means He uses to get us to “repent and come unto him.” When we come to have some sense of what Christ has done for us—and, in particular, what He has suffered for us—our natural reaction as children of God is to want to show our gratitude and love by giving our lives to Him, by obeying Him. This verse is, in my opinion, the most succinct and profound description—from the Lord Himself—of how to get the gospel down into the hearts of you and me and those we serve.

We should not use appeals to pride or even to a rational calculation of what is in one’s best interest: heaven or hell. The best way—the only way—to persuade people to repent and come unto Christ is to get them—to get us—to think about what He has done for us and especially about what He has suffered for us. That is how Christ does it. This is an insight from the Restoration that we can and must use in our homes, our meetings, and all of our teachings.

Several years ago I heard Elder Gerald N. Lund of the Quorum of the Seventy describe a magazine article about a school that taught people how to rock climb. The article discussed the concept of belaying—the fail-safe system that protects climbers. One climber gets into a safe position, fastens the rope securely in a fixed position, then calls to his companion, “You’re on belay”—meaning, “I’ve got you.” The director of the school, Alan Czenkusch, described his experience with belaying to the author of the article:

Belaying has brought Czenkusch his best and worst moments in climbing. Czenkusch once fell from a high precipice, yanking out three mechanical supports and pulling his belayer off a ledge. He was stopped, upside down, 10 feet from the ground when his spread-eagled belayer arrested the fall with the strength of his outstretched arms.

“Don saved my life,” says Czenkusch. “How do you respond to a guy like that? Give him a used climbing rope for a Christmas present? No, you remember him. You always remember him.” [In Eric G. Anderson, “The Vertical Wilderness,” Private Practice, November 1979, 21]

The Lord’s current prophet, Gordon B. Hinckley, recently told us:

No member of this Church must ever forget the terrible price paid by our Redeemer, who gave His life that all men might live—the agony of Gethsemane, the bitter mockery of His trial, the vicious crown of thorns tearing at His flesh, the blood cry of the mob before Pilate, the lonely burden of His heavy walk along the way to Calvary, the terrifying pain as great nails pierced His hands and feet....

We cannot forget that. We must never forget it, for here our Savior, our Redeemer, the Son of God, gave Himself, a vicarious sacrifice for each of us. [Gordon B. Hinckley, “The Symbol of Our Faith,” Ensign, April 2005, 4]

To those words of a prophet of God and an Apostle of Jesus Christ, I add my witness. This is “the very root of Christian doctrine.” May we always remember Him and the price He paid to win our souls is my prayer in the name of our Savior and Redeemer, the Lord Jesus Christ, amen.

Drawing Closer to God

I came across this talk while looking for another.  It's not as powerful as President Eyring often is, but it is certainly in his voice and is a gentle invitation to draw ourselves closer to the Lord.  A nice talk.
 

To Draw Closer to God

Bishop Henry B. Eyring
First Counselor in the Presiding Bishopric

Henry B. Eyring, “To Draw Closer to God,” Ensign, May 1991, 65

You talk with people every day who say that God does not exist or is far, far away. A woman sat next to me on a plane. I spoke to her. She strained to understand me. When she spoke, her accent almost overpowered her English. In answer to my question, she told me that she was returning to the place of her birth. She said that the occasion which drew her was a religious observance of the death of her father, who died many years ago. She had made the flight on the third, the seventh, the thirteenth, and the seventeenth anniversaries of his death. And now she was going again.

I told her that I admired her devotion to her father. She said, quietly, that she believed in the veneration of her ancestors. I asked her if her family had attended church. She smiled and said, “No, only go to church when someone dies.” I asked her if she believed in a god. She said, “Yes.” I asked her if she thought he was close by. She said, “No. If we should need him we would say, ‘come here,’ ” and she made a beckoning sign with her hand. I asked her who she believed God was. Her soft, tentative answer was: “Well, he is like one of our distant ancestors.”

She needed to hear the words you have heard spoken here: Jesus Christ, the fall of Adam, the Atonement, the Resurrection, repentance, eternal life, and the pure love of God. But I realized those words would not touch her. I remembered and understood the power of what Elder Spencer W. Kimball wrote in the beginning of his book The Miracle of Forgiveness. You may recall this warning:

“This book presupposes a belief in God and in life’s high purpose. Without God, repentance would have little meaning, and forgiveness would be both unnecessary and unreal. If there were no God, life would indeed be meaningless; … we might find justification in an urge to live only for today, to ‘eat, drink and be merry,’ to dissipate, to satisfy every worldly desire. If there were no God there would be no redemption, no resurrection, no eternities to anticipate, and consequently no hope.” (Spencer W. Kimball, The Miracle of Forgiveness, Salt Lake City: Bookcraft, 1969, pp. 3–4.)

President Kimball’s words made me think not how different that woman was from me, but how much we were alike. God is our ancestor, not distant but close. He is the Father of our spirits; we are his children. But like that woman, we all at times feel far removed from him. Like her, if we are to have the words of the gospel of Jesus Christ touch us, then we must believe in God. We must want to be with him. And we must sense our need to be purified to be with him again.

The day will come when we will see him again. President Benson described it this way: “Nothing is going to startle us more when we pass through the veil to the other side than to realize how well we know our Father and how familiar his face is to us.” (“Jesus Christ—Gifts and Expectations,” in Speeches of the Year, 1974, Provo: Brigham Young University Press, 1975, p. 313.)

While what President Benson said will be true in the future, we need to feel now that God knows us and loves us as individuals. There are times you have felt the closeness of God, your Father, and that you are his child. Those times can come more often. There is a simple way to think about it.

If you want to stay close to someone who has been dear to you, but from whom you are separated, you know how to do it. You would find a way to speak to them, you would listen to them, and you would discover ways to do things for each other. The more often that happened, the longer it went on, the deeper would be the bond of affection. If much time passed without the speaking, the listening, and the doing, the bond would weaken.

God is perfect and omnipotent, and you and I are mortal. But he is our Father, he loves us, and he offers the same opportunity to draw closer to him as would a loving friend. And you will do it in much the same way: speaking, listening, and doing.

Our Heavenly Father has not only invited us to speak to him, he has commanded it. And, as he has always done, when he commands, he promises, too.

In the nineteenth section of the Doctrine and Covenants, the Lord says to you and me:

“Pray always, and I will pour out my Spirit upon you, and great shall be your blessing—yea, even more than if you should obtain treasures of earth and corruptibleness to the extent thereof.

“Behold, canst thou read this without rejoicing and lifting up thy heart for gladness?

“Or canst thou run about longer as a blind guide?

“Or canst thou be humble and meek, and conduct thyself wisely before me? Yea, come unto me thy Savior. Amen.” (D&C 19:38–41.)

In that scripture, and in others, it is clear how often we should speak to God: regularly in words, continually in feelings. When the Savior appeared among the people on this continent, after his resurrection, he taught them how to pray. He used the words, “Pray always.” That doesn’t mean now and then. It doesn’t mean to pray only when you feel like it. Listen to what he said to them:

“Therefore blessed are ye if ye shall keep my commandments, which the Father hath commanded me that I should give unto you.

“Verily, verily, I say unto you, ye must watch and pray always, lest ye be tempted by the devil, and ye be led away captive by him.

“And as I have prayed among you even so shall ye pray in my church, among my people who do repent and are baptized in my name. Behold I am the light; I have set an example for you.” (3 Ne. 18:14–16.)

Now, you and I need to listen with great care. When you heard the scripture I just recited, you heard the words of Christ. I testify that is true. Jesus Christ speaks the words of the Father. You can read the scriptures, listen, and then hear God’s answers to you.

There is another way to listen to God. Many of you will have heard answers to your prayers today. I bear testimony that you have in this conference heard the voices of Apostles and prophets of the Lord Jesus Christ. The Lord said this of them, as they speak by his direction:

“What I the Lord have spoken, I have spoken, and I excuse not myself; and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same.

“For behold, and lo, the Lord is God, and the Spirit beareth record, and the record is true, and the truth abideth forever and ever. Amen.” (D&C 1:38–39.)

It is the Spirit which will bear record to your heart as you read the scriptures, as you hear the Lord’s authorized servants, and as God speaks directly to your heart. You can listen and hear if you believe that the scriptures are accurate when they describe the Holy Ghost this way:

“Yea, thus saith the still small voice, which whispereth through and pierceth all things, and often times it maketh my bones to quake while it maketh manifest.” (D&C 85:6.)

Now, I testify it is a small voice. It whispers, not shouts. And so you must be very quiet inside. That is why you may wisely fast when you want to listen. And that is why you will listen best when you feel, “Father, thy will, not mine, be done.” You will have a feeling of “I want what you want.” Then, the still small voice will seem as if it pierces you. It may make your bones to quake. More often it will make your heart burn within you, again softly, but with a burning which will lift and reassure.

You will act after you have listened because when you hear his voice by the Spirit you will always feel that you are impelled to do something. You mustn’t be surprised if the instruction seems accompanied with what you feel as a rebuke.

You might prefer that God simply tell you how well you are doing. But he loves you, wants you to be with him, and knows you must have a mighty change in your heart, through faith on the Lord Jesus Christ, humble repentance, and the making and keeping of sacred covenants. That’s why the Proverbs record this:

“My son, despise not the chastening of the Lord; neither be weary of his correction:

“For whom the Lord loveth he correcteth; even as a father the son in whom he delighteth.” (Prov. 3:11–12.)

As you have listened to God’s servants here, you have felt pricked in your heart to do something. You could react with a hard heart: “Why is an imperfect man telling me to repent?” Or you could hear instead the loving invitation of your Heavenly Father, who delighted in you when you were with him, and delights in the prospect that you will accept his loving correction.

You will find something else in the pattern of correction you have felt. Do you notice how much of it is an urging to do something for someone else? That is no surprise. God loves his children. They have great needs. Everything belongs to God, so there is not much you can give him, after you have given him a repentant heart. But you can give kindness to his children. If you were my earthly friend, you would win my heart by being kind to my children. God loves his children more than any earthly parent, so think what your kindness to his children means to him.

With all you will do for your Heavenly Father—if you pray, and listen, and then obey him all your days—you will still find him more generous than you can ever be. Here is how King Benjamin described your problem of exchanging acts of kindness with God:

“And … he doth require that ye should do as he hath commanded you; for which if ye do, he doth immediately bless you; and therefore he hath paid you. And ye are still indebted unto him, and are, and will be, forever and ever; therefore, of what have ye to boast?” (Mosiah 2:24.)

Now, even the Savior of the world, when he was on the cross, felt his Father far from him. You will have moments, perhaps long moments, of feelings of separation. But you know the way to draw closer to God. King Benjamin taught us the way:

“I say unto you, I would that ye should remember to retain the name written always in your hearts, that ye are not found on the left hand of God, but that ye hear and know the voice by which ye shall be called, and also, the name by which he shall call you.

“For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart?” (Mosiah 5:12–13.)

Now, you will still be startled, as President Benson said you would be, to realize how familiar the face of our Heavenly Father is. But when you see him, you will know his voice, because you will have prayed, listened, obeyed, and come to share the thoughts and intents of his heart. You will have drawn nearer to him.

I pray that we will. In the name of Jesus Christ, amen.

On the Temple

This is a talk from April 1993 General Conference from President Boyd K. Packer.  It is direct, as all of President Packer's talks are, but it seems a little out of sorts for a conference talk.

The Temple, the Priesthood

Elder Boyd K. Packer
Of the Quorum of the Twelve Apostles

Boyd K. Packer, “The Temple, the Priesthood,” Ensign, May 1993, 18

Just before the dedication of the Salt Lake Temple, President Wilford Woodruff and his Counselors issued an epistle to the Saints. While a hundred years have passed, it might have been issued today. They said: “During the past eighteen months … political campaigns have been conducted, elections have been held.… We feel now that … before entering into the Temple to present ourselves before the Lord…, we shall divest ourselves of every harsh and unkind feeling.…

“Thus shall our supplications, undisturbed by a thought of discord, unitedly mount into the ears of Jehovah and draw down the choice blessings of the God of Heaven!” 1

When the Salt Lake Temple was dedicated, it had been fifty-seven years since the Lord appeared in the Kirtland Temple, keys were bestowed, and Elijah appeared, fulfilling the prophecy of Malachi twenty-two hundred years earlier.

There were to have been temples at Independence, at Far West, and on Spring Hill at Adam-ondi-Ahman, but those temples were never built.

It had been fifty-two years since the Lord had commanded the Saints to build a temple in Nauvoo and warned that if they did not complete it within the allotted time, “your baptisms for your dead shall not be acceptable unto me; and if you do not these things at the end of the appointment ye shall be rejected as a church, with your dead, saith the Lord your God.” 2

The Saints built the temple, but they were driven away and it was destroyed by the mobs. 3

Colonel Thomas L. Kane wrote: “They succeeded in parrying the last sword-thrust” of the mobs until “as a closing work, they placed on the entablature of the front …

“The House of the Lord:

“Built by The Church of Jesus Christ of Latter-day Saints.

“Holiness to the Lord!

“… It was this day,” he wrote, that “saw the departure of the last elders, and the largest band that moved in one company together. The people of Iowa have told me, that from morning to night they passed westward like an endless procession. They did not seem greatly out of heart, they said; but, at the top of every hill before they disappeared, were to be seen looking back … on their abandoned homes, and the far-seen Temple and its glittering spire.” 4

The Saints disappeared beyond the western horizon, beyond Far West, where the cornerstones set seven years earlier were still in place—led by prophets and Apostles who held the keys of the priesthood, and who carried in their minds the ordinances of the temple and the authority to administer the new and everlasting covenant.

When the Saints trickled into the Salt Lake Valley, all they owned, or could hope to get, was carried in a wagon, or they must make it themselves.

They marked off the temple site before even the rudest log home was built.

There was an architect in that first company, William Weeks, who had designed the Nauvoo temple. But the hopeless desolation was too much for him. When President Young went east in 1848, Brother Weeks left, saying, “They will never build the temple without me.” 5

Truman O. Angell, a carpenter, was appointed to replace him. He said: “If the President and my brethren feel to sustain a poor worm of the dust like me to be Architect of the Church, let me … serve them and not disgrace myself. … May the Lord help me so to do.” 6

The isolation, which gave some relief from the mobs, was itself an obstacle. Where would they get sledgehammers and wedges with which to split out building blocks of granite? They didn’t carry many of those in handcarts, or in wagon boxes either.

In 1853 the cornerstone was set, and ox teams began dragging granite stones from the mountains twenty miles away.

“ ‘Good morning, Brother,’ one man was heard to say to a teamster. ‘We missed you at the meetings yesterday afternoon.’ ‘Yes,’ said the driver of the oxen, ‘I did not attend meeting. I did not have clothes fit to go to meeting.’ ‘Well,’ said the speaker, ‘Brother Brigham called for some more men and teams to haul granite blocks for the Temple.’

“The driver, his whip thrown over his oxen, said, ‘… We shall go and get another granite stone from the quarry.’ ” 7

President Woodruff had watched men cut out granite stones seventy feet square and split them into building blocks. 8 If there was no mishap (and that would be an exception), that teamster, “too poorly clad to worship,” could return within a week. 9

The wicked spirit, which had inspired Governor Boggs of Missouri to issue the order to exterminate the Saints and broods forever and always over the work of the Lord, had followed them west.

President Young had said when they entered the Valley: “If they let us alone ten years we would ask no odds of them.” 10 Ten years to the day a messenger arrived with word that Johnson’s army was marching west with orders to “settle the Mormon question.”

President Young told the Saints: “[We] have been driven from place to place;… we have been scattered and peeled.…

“We have transgressed no law,… neither do we intend to; but as for any nation’s coming to destroy this people, God Almighty being my helper, they cannot come here.” 11

The settlements were evacuated, and the Saints moved south. Every stone was cleared away from Temple Square. The foundation, which after seven years’ work was nearing ground level, was covered over and the block was plowed.

Later, when the foundation was uncovered, they found a few cracks. It was torn out and replaced.

Sixteen large, inverted granite arches were built into the new foundation. There is no record as to why they did that. That manner of construction was unknown in this country then. If someday perchance there be a massive force wanting to lift the temple from beneath, then we shall know why they are there.

Construction inched upward. A young married couple might have visited the construction site and returned with teenage grandchildren to the yet unfinished temple.

As the temple neared completion, James F. Woods was sent to England to gather genealogies, 12 and it was the beginning of a sacred family history work beyond anything that man had ever imagined.

John Fairbanks and others were sent to France to learn to paint and to sculpt “so that the Lord’s name may be glorified through … the arts.” 13

He left seven children for his wife to look after. He could not bear to part with her in public, so two of the children walked with him to the station for a tearful parting. 14

Women contributed no less than the men to the building of the temple. Perhaps only another woman can know the sacrifice a woman makes to see that something that must be done, that she cannot do herself, is done. And only a good man knows in his heart of hearts the depth of his dependency upon his wife—how she alone makes what must be done worth doing.

In the throng on the day of dedication was a seven-year-old boy from Tooele who would carry a clear memory of that event and a clear memory of President Wilford Woodruff for another ninety years. LeGrand Richards would one day serve in the Quorum of the Twelve Apostles as his father before him had done.

When he was twelve, LeGrand heard President Woodruff give his last public address. Even after he was ninety years old, Elder Richards bore clear testimony to us of those sacred events.

There have been many visitations to the temple. President Lorenzo Snow saw the Savior there. Most of these sacred experiences remain unpublished.

However imposing the Salt Lake Temple may be, the invisible temple within is the same in all temples. The ordinances are the same, the covenants equally binding, the Holy Spirit of Promise equally present.

On the day ground was broken for the Salt Lake Temple, President Brigham Young said, “Very few of the Elders of Israel, now on earth, … know the meaning of the word endowment. To know, they must experience; and to experience, a temple must be built.” 15

The Lord, commanding the Saints to build the temple in Nauvoo, said: “For there is not a place found on earth that he may come to and restore … the fulness of the priesthood. 16

“I will show unto my servant Joseph all things pertaining to this house, and the priesthood thereof.” 17

“For therein are the keys of the holy priesthood ordained.” 18

Some members of the Church are now teaching that priesthood is some kind of a free-floating authority which can be assumed by anyone who has had the endowment. They claim this automatically gives one authority to perform priesthood ordinances. They take verses of scripture out of context and misinterpret statements of early leaders—for instance, the Prophet Joseph Smith—to sustain their claims.

What is puzzling is this: with all their searching through Church history, and their supposed knowledge of the scriptures, they have missed the one simple, obvious absolute that has governed the bestowal of priesthood from the beginning, said as simply as this:

“We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof.” 19 The priesthood is conferred through ordination, not simply through making a covenant or receiving a blessing. It has been so since the beginning. Regardless of what they may assume or imply or infer from anything which has been said or written, past or present, specific ordination to an office in the priesthood is the way, and the only way, it has been or is now conferred.

And the scriptures make it very clear that the only valid conferring of the priesthood comes from “one who has authority, and it is known to the church that he has authority and has been regularly ordained by the heads of the church.” 20

Remember, it was the resurrected John the Baptist, “under the direction of Peter, James and John, who held the keys of the Priesthood of Melchizedek,” 21 who came, in person, to restore the Aaronic Priesthood, 22 and it was the resurrected Peter, James, and John who came, in person, to restore the Melchizedek Priesthood 23—facts in Church history except for which our claim to priesthood authority would be invalid.

The Prophet Joseph Smith explained that the angel who appeared to Cornelius sent him to Peter to be taught because “Peter could baptize, and angels could not, so long as there were legal officers in the flesh holding the keys of the kingdom, or the authority of the priesthood”; and that while the Lord called Paul as “minister and … witness” on the road to Damascus, 24 he sent him to Ananias to receive instruction and authority. 25

The priesthood is an everlasting covenant. The Lord said: “All who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world.” 26

Do not miss that one simple, obvious absolute: The priesthood ever and always is conferred by ordination by one who holds proper authority, and it is known to the Church that he has it. And even when the priesthood has been conferred, an individual has no authority beyond that which belongs to the specific office to which one has been ordained. Those limits apply as well to an office to which one is set apart. Unauthorized ordinations or settings apart convey nothing, neither power nor authority of the priesthood.

If they seek to do mischief with the priesthood and with the sacred things of the temple, the Lord has said he would “blind their minds, that they may not understand his marvelous workings.” 27

In that epistle issued at the dedication of the Salt Lake Temple, the First Presidency also said: “Can men and women who are violating a law of God, or those who are derelict in yielding obedience to His commands, expect that the mere going into His holy house and taking part in its dedication will render them worthy to receive, and cause them to receive, His blessing?

“Do they think that repentance and turning away from sin may be so lightly dispensed with?

“Do they dare, even in thought, thus to accuse our Father of injustice and partiality, and attribute to Him carelessness in the fulfillment of His own words?

“Assuredly no one claiming to belong to His people would be guilty of such a thing.” 28

The Lord promised the Saints at Nauvoo: “If ye labor with all your might, I will consecrate [the temple site] that it shall be made holy.

“And if my people will hearken unto my voice, and unto the voice of my servants whom I have appointed to lead my people, behold, verily I say unto you, they shall not be moved out of their place.

“But if they will not hearken to my voice, nor unto the voice of these men whom I have appointed, they shall not be blest.” 29

On this hundredth anniversary of the dedication of the temple, may we each dedicate ourselves anew to the service of the Lord.

Say the word temple. Say it quietly and reverently. Say it over and over again. Temple. Temple. Temple. Add the word holy. Holy Temple. Say it as though it were capitalized, no matter where it appears in the sentence.

Temple. One other word is equal in importance to a Latter-day Saint. Home. Put the words holy temple and home together, and you have described the house of the Lord!

May God grant that we may be worthy to enter there and receive the fulness of the blessings of His priesthood, I pray in the name of Jesus Christ, amen.

Notes

1. Wilford Woodruff, George Q. Cannon, Joseph F. Smith, First Presidency of The Church of Jesus Christ of Latter-day Saints, 18 March 1893, quoted in James H. Anderson, “The Salt Lake Temple,” Contributor, Apr. 1893, pp. 284–85.
2. D&C 124:32.
3. “A Historical Study of the Mormon Temple at Nauvoo, Illinois,” Don F. Colvin, master’s thesis, Aug. 1962, Brigham Young University.
4. Pamphlet, discourse delivered before The Historical Society of Pennsylvania, 26 Mar. 1850, Archives Division, Church Historical Department, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah; hereafter cited as Church Archive.
5. See Thomas Bullock Journals, 1844–1850, 8 July 1848, Church Archives.
6. Truman O. Angell Journal, 1857–8, Apr. 1868, 28 May 1867, Church Archives.
7. David O. McKay, Salt Lake Temple dedication services, 21 May 1963, pp. 7–8.
8. Journal of Wilford Woodruff, 4 July 1889, Church Archives.
9. David O. McKay, Salt Lake Temple dedication services, 21 May 1963, pp. 7–8.
10. Journal of Discourses, 5:226; 14:108.
11. Ibid.
12. Abraham H. Cannon Journal, 13 July 1891, Harold B. Lee Library, Brigham Young University, Provo, Utah; hereafter cited as BYU Library.
13. John Fairbanks Diary, BYU Library.
14. Ibid.
15. Discourses of Brigham Young, pp. 415–16.
16. D&C 124:28; emphasis added.
17. D&C 124:42; emphasis added.
18. D&C 124:34.
19. A of F 1:5.
20. D&C 42:11.
21. JS—H 1:72.
22. D&C 13.
23. John came as a translated being. See D&C 7.
24. Acts 26:16.
25. Teachings of the Prophet Joseph Smith, p. 265.
26. D&C 132:5, emphasis added; see also D&C 124:33.
27. D&C 121:12.
28. “The Salt Lake Temple,” pp. 284–85.
29. D&C 124:44–46; emphasis added.

Redemption of the Dead

Elder Packer is, as always, straight forward and clear in his discussion of the redemption of the dead.  I don't know that this talk is earth-shattering, but it is solid.

The Redemption of the Dead

Elder Boyd K. Packer
Of the Council of the Twelve

Boyd K. Packer, “The Redemption of the Dead,” Ensign, Nov 1975, 97

I have reason, my brother and sisters, to feel very deeply about the subject that I have chosen for today, and to feel more than the usual need for your sustaining prayers, because of its very sacred nature.

When the Lord was upon the earth He made it very clear that there was one way, and one way only, by which man may be saved. “I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (John 14:6.) To proceed on that way, these two things emerge as being very fixed. First, in His name rests the authority to secure the salvation of mankind. “For there is none other name under heaven given … whereby we must be saved.” (Acts 4:12.) And next, there is an essential ordinance—baptism—standing as a gate through which every soul must pass to obtain eternal life.

The Lord was neither hesitant nor was He apologetic in proclaiming exclusive authority over those processes, all of them in total, by which we may return to the presence of our Heavenly Father. This ideal was clear in the minds of His apostles also, and their preaching provided for one way, and one way only, for men to save themselves.

Over the centuries men saw that many, indeed most, never found that way. This became very hard to explain. Perhaps they thought it to be generous to admit that there are other ways. So they tempered or tampered with the doctrine.

This rigid emphasis on “one Lord and one baptism,” was thought to be too restrictive, and too exclusive, even though the Lord Himself had described it as being narrow, for, “Strait is the gate, and narrow is the way, which leadeth unto life.” (Matt. 7:14.)

Since baptism is essential there must be an urgent concern to carry the message of the gospel of Jesus Christ to every nation, kindred, tongue, and people. That came as a commandment from Him.

His true servants will be out to convert all who will hear to the principles of the gospel and they will offer them that one baptism which He proclaimed as essential. The preaching of the gospel is evident to one degree or another in most Christian churches. Most, however, are content to enjoy whatever they can gain from membership in their church without any real effort to see that others hear about it.

The powerful missionary spirit and the vigorous missionary activity in The Church of Jesus Christ of Latter-day Saints becomes a very significant witness that the true gospel and that the authority are possessed here in the Church. We accept the responsibility to preach the gospel to every person on earth. And if the question is asked, “You mean you are out to convert the entire world?” the answer is, “Yes. We will try to reach every living soul.”

Some who measure that challenge quickly say, “Why, that’s impossible! It cannot be done!”

To that we simply say, “Perhaps, but we shall do it anyway.”

Against the insinuation that it cannot be done, we are willing to commit every resource that can be righteously accumulated to this work. Now, while our effort may seem modest when measured against the challenge, it is hard to ignore when measured against what is being accomplished, or even what is being attempted, elsewhere.

Presently we have over 21,000 missionaries serving in the field—and paying for the privilege. And that’s only part of the effort. Now I do not suggest that the number should be impressive, for we do not feel we are doing nearly as well as we should be. And more important than that, any one of them would be evidence enough if we knew the source of the individual conviction that each carries.

We ask no relief of the assignment to seek out every living soul, teach them the gospel, and offer them baptism. And we’re not discouraged, for there is a great power in this work and that can be verified by anyone who is sincerely inquiring.

Now there is another characteristic that identifies His Church and also has to do with baptism. There is a very provoking and a very disturbing question about those who died without baptism. What about them? If there is none other name given under heaven whereby man must be saved (and that is true), and they have lived and died without even hearing that name, and if baptism is essential (and it is), and they died without even the invitation to accept it, where are they now?

That is hard to explain. It describes most of the human family.

There are several religions larger than most Christian denominations, and together they are larger than all of them combined. Their adherents for centuries have lived and died and never heard the word baptism. What is the answer for them?

That is a most disturbing question. What power would establish one Lord and one baptism, and then allow it to be that most of the human family never comes within its influence? With that question unanswered, the vast majority of the human family must be admitted to be lost, and against any reasonable application of the law of justice or of mercy, either. How could Christianity itself be sustained?

When you find the true church you will find the answer to that disturbing question.

If a church has no answer for that, how can it lay claim to be His Church? He is not willing to write off the majority of the human family who were never baptized.

Those who admit in puzzled frustration that they have no answer to this cannot lay claim to authority to administer to the affairs of the Lord on the earth, or to oversee the work by which all mankind must be saved.

Since they had no answer concerning the fate of those who had not been baptized, Christians came to believe that baptism itself was not critical in importance, and that the name of Christ may not be all that essential. There must, they supposed, be other names whereby man could be saved.

The answer to that puzzling challenge could not be invented by men, but was revealed. I underline the word revealed. Revelation too is an essential characteristic of His Church. Communication with Him through revelation was established when the Church was established. It has not ceased and it is constant in the Church today.

As I address myself to the question of those who died without baptism, I do so with the deepest reverence, for it touches on a sacred work. Little known to the world, we move obediently forward in a work that is so marvelous in its prospects, transcendent above what man might have dreamed of, supernal, inspired, and true. In it lies the answer.

In the earliest days of the Church the Prophet was given direction through revelation that work should commence on the building of a temple, akin to the temples that had been constructed anciently. There was revealed ordinance work to be performed there for the salvation of mankind.

Then another ancient scripture, ignored or overlooked by the Christian world in general, was understood and moved into significant prominence: “Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?” (1 Cor. 15:29.)

Here then, was the answer. With proper authority an individual could be baptized for and in behalf of someone who had never had the opportunity. That individual would then accept or reject the baptism, according to his own desire.

This work came as a great reaffirmation of something very basic that the Christian world now only partly believes: and that is that there is life after death. Mortal death is no more an ending than birth was a beginning. The great work of redemption goes on beyond the veil as well as here in mortality.

The Lord said, “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.” (John 5:25.)

On October 3, 1918, President Joseph F. Smith was pondering on the scriptures, including this one from Peter: “For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.” (1 Pet. 4:6.)

There was opened to him a marvelous vision. In it he saw the concourses of the righteous. And he saw Christ ministering among them. Then he saw those who had not had the opportunity, and those who had not been valiant. And he saw the work for their redemption. And I quote his record of this vision:

“I perceived that the Lord went not in person among the wicked and the disobedient who had rejected the truth, to teach them; but behold, from among the righteous he organized his forces and appointed messengers, clothed with power and authority, and commissioned them to go forth and carry the light of the gospel to them that were in darkness, even to all the spirits of men. And thus was the gospel preached to the dead.” (“Vision of the Redemption of the Dead,” The Utah Genealogical and Historical Magazine, Jan. 1919, p. 3.) [D&C 138:29–30]

We have been authorized to perform baptisms vicariously so that when they hear the gospel preached and desire to accept it, that essential ordinance will have been performed. They need not ask for any exemption from that essential ordinance. Indeed, the Lord Himself was not exempted from it.

Here and now then, we move to accomplish the work to which we are assigned. We are busily engaged in that kind of baptism. We gather the records of our kindred dead, indeed, the records of the entire human family; and in sacred temples in baptismal fonts designed as those were anciently, we perform these sacred ordinances.

“Strange,” one may say. It is passing strange. It is transcendent and supernal. The very nature of the work testifies that He is our Lord, that baptism is essential, that He taught the truth.

And so the question may be asked, “You mean you are out to provide baptism for all who have ever lived?”

And the answer is simply, “Yes.” For we have been commanded to do so.

“You mean for the entire human family? Why, that is impossible. If the preaching of the gospel to all who are living is a formidable challenge, then the vicarious work for all who have ever lived is impossible indeed.”

To that we say, “Perhaps, but we shall do it anyway.”

And once again we certify that we are not discouraged. We ask no relief of the assignment, no excuse from fulfilling it. Our effort today is modest indeed when viewed against the challenge. But since nothing is being done for them elsewhere, our accomplishments, we have come to know, have been pleasing to the Lord.

Already we have collected hundreds of millions of names, and the work goes forward in the temples and will go on in other temples that will be built. The size of the effort we do not suggest should be impressive, for we are not doing nearly as well as we should be.

Those who thoughtfully consider the work inquire about those names that cannot be collected. “What about those for whom no record was ever kept? Surely you will fail there. There is no way you can search out those names.”

To this I simply observe, “You have forgotten revelation.” Already we have been directed to many records through that process. Revelation comes to individual members as they are led to discover their family records in ways that are miraculous indeed. And there is a feeling of inspiration attending this work that can be found in no other. When we have done all that we can do, we shall be given the rest. The way will be opened up.

Every Latter-day Saint is responsible for this work. Without this work, the saving ordinances of the gospel would apply to so few who have ever lived that it could not be claimed to be true.

There is another benefit from this work that relates to the living. It has to do with family life and the eternal preservation of it. It has to do with that which we hold most sacred and dear—the association with our loved ones in our own family circle.

Something of the spirit of this can be sensed as I quote from a letter from my own family records. I quote a letter dated January the 17th, 1889, Safford, Graham County, in Arizona. It concerns my great-grandfather, who was the first of our line in the Church, and who died a few days later, Jonathan Taylor Packer. This letter was written by a daughter-in-law to the family.

After describing the distress and difficulty he had suffered for several weeks, she wrote:

“But I will do all I can for him for I consider it my duty. I will do for him as I would like someone to do for my dear mother, for I am afraid I shall never see her again in this world.”

And then she wrote this: “Your father says for you all to be faithful to the principles of the gospel and asks the blessings of Abraham, Isaac, and Jacob upon you all, and bids you all goodbye until he meets you in the morning of the resurrection.

“Well, Martha, I can’t hardly see the lines for tears, so I will stop writing. From your loving sister, Mary Ann Packer.”

I know that I shall see this great-grandfather beyond the veil, and my grandfather, and my father. And I know that I shall there also meet those of my ancestors who lived when the fulness of the gospel was not upon the earth; those who lived and died without ever hearing His name, nor having the invitation to be baptized.

I say that no point of doctrine sets this church apart from the other claimants as this one does. Save for it, we would, with all of the others, have to accept the clarity with which the New Testament declares baptism to be essential and then admit that most of the human family could never have it.

But we have the revelations. We have those sacred ordinances. The revelation that places upon us the obligation for this baptism for the dead is section 128 in the Doctrine and Covenants. And I should like to read in closing two or three of the closing verses of that section.

“Brethren, shall we not go on in so great a cause? Go forward and not backward. Courage, brethren; and on, on to the victory! Let your hearts rejoice, and be exceedingly glad. Let the earth break forth into singing. Let the dead speak forth anthems of eternal praise to the King Immanuel, who hath ordained, before the world was, that which would enable us to redeem them out of their prison; … 

“Let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your Eternal King! And ye rivers, and brooks, and rills, flow down with gladness. Let the woods and all the trees of the field praise the Lord; and ye solid rocks weep for joy! … 

“Let us, therefore, as a church and a people, and as Latter-day Saints, offer unto the Lord an offering in righteousness; and let us present in his holy temple … a book containing the records of our dead, which shall be worthy of all acceptation.” (D&C 128:22–24.)

I bear witness that this work is true, that God lives, that Jesus is the Christ, that there is on this earth today a prophet of God to lead modern Israel in this great obligation. I know that the Lord lives and that He broods anxiously over the work for the redemption of the dead, in the name of Jesus Christ. Amen.