Lesson Title
Readings
Page #
1. A Marvelous Work
and a Wonder
• Isaiah 29:13–14; Amos 8:11–12; 2 Nephi 27:1–5, 25–26; Doctrine and Covenants
1:12–30;
Joseph Smith—History 1:5–10.
• Gordon B. Hinckley, “At the Summit of the Ages,” Ensign, Nov. 1999, 72–74.
• Preach My Gospel: A Guide to Missionary Service (2004), 31–36.
4-8
2. The First Vision
• Joseph Smith—History 1:1–26.
• Gordon B. Hinckley, “The Marvelous Foundation of Our Faith,” Ensign, Nov. 2002, 78–
81.
• “First Vision Accounts,” Gospel Topics, lds.org/topics.
9-12
3. The Coming Forth
of the Book of
Mormon
• Doctrine and Covenants 17; Joseph Smith—History 1:29–54.
• Neal A. Maxwell, “By the Gift and Power of God,” Ensign, Jan. 1997, 36–41.
• “Book of Mormon Translation,” Gospel Topics, lds.org/topics.
• “Coming Forth of the Book of Mormon and Restoration of the Priesthood,” chapter 5 in
Church History in the
Fulness of Times Student Manual, 2nd ed. (Church Educational System manual, 2003),
52–66.
13-17
4. The Book of
Mormon—
Keystone of
Our Religion
• Doctrine and Covenants 17:6; 19:26; 20:5–12.
• Ezra Taft Benson, “The Book of Mormon—Keystone of Our Religion,” Ensign, Nov.
1986, 4–7.
• Jeffrey R. Holland, “Safety for the Soul,” Ensign or Liahona, Nov. 2009, 88–90.
18-21
5. The Restoration of
the Priesthood
• Joseph Smith—History 1:68–72; Doctrine and Covenants 13:1; 84:18–22; 107:1–19.
• Thomas S. Monson, “The Priesthood—a Sacred Gift,” Ensign or Liahona, May 2007,
57–60.
22-24
6. The Organization of
the Church
Doctrine and Covenants 1:30; 20:1–3, 17–37, 68–69.
• Henry B. Eyring, “The True and Living Church,” Ensign or Liahona, May 2008, 20–24.
24-26
7. Proclaim the
Everlasting Gospel
Doctrine and Covenants 4:1–7; 18:10–16; 29:4–7; 31:1–12; 33:2–7; 34:5–6; 39:20–23;
88:81.
• Neil L. Andersen, “It’s a Miracle,” Ensign or Liahona, May 2013, 77–80.
26-28
8. The Gathering of
Latter-day Israel
• Doctrine and Covenants 37:1–3; 38:31–33; 39:15; 45:62–67; 95:8; 110:9; 115:5–6.
• Russell M. Nelson, “The Gathering of Scattered Israel,” Ensign or Liahona, Nov. 2006,
79–82.
28-30
9. Follow the Living
Prophet
• Doctrine and Covenants 21:1–6; 28:2, 6–7; 43:1–7; 90:1–6, 16.
• Kevin R. Duncan, “Our Very Survival,” Ensign or Liahona, Nov. 2010, 34–36.
• Russell M. Nelson, “Sustaining the Prophets,” Ensign or Liahona, Nov. 2014, 74–77.
30-32
10. Seek Truth
Doctrine and Covenants 88:118–26; 91:1–6.
• Dieter F. Uchtdorf, “What Is Truth?” (Church Educational System devotional, Jan. 13,
2013); speeches.byu.edu.
• David A. Bednar, “Quick to Observe,” Ensign or Liahona, Dec. 2006, 31–36.
33-39
11. The Lord’s Voice in
the Doctrine and
Covenants
Introduction to the Doctrine and Covenants; Doctrine and Covenants 1:1–39; 5:10.
• Ezra Taft Benson, “The Book of Mormon and the Doctrine and Covenants,” Ensign,
Jan. 2005, 24–28.
39-41
12. Additional
Scriptures in
Our Day
Doctrine and Covenants 1:38; 42:56; 45:60–62; 68:3–5; 76:15–19; 93:53; 94:10.
• Jeffrey R. Holland, “My Words … Never Cease,” Ensign or Liahona, May 2008, 91–94.
• “Translation and Historicity of the Book of Abraham,” Gospel Topics, lds.org/topics.
41-46
13. “The Vision”
• Doctrine and Covenants 76.
• L. Tom Perry, “The Plan of Salvation,” Ensign or Liahona, Nov. 2006, 69–72.
46-47
14. The Kirtland Temple
and Priesthood Keys
• Doctrine and Covenants 109:1–28; 110:1–16.
• Jeffrey R. Holland, “Our Most Distinguishing Feature,” Ensign or Liahona, May 2005,
43–45.
• David A. Bednar, “Honorably Hold a Name and Standing,” Ensign or Liahona, May
2009, 97–100.
48-51
15. Strength amid
Opposition
• Doctrine and Covenants 112:10–15; 121:1–10, 16–17; 122:1–9.
• Neil L. Andersen, “Trial of Your Faith,” Ensign or Liahona, Nov. 2012, 39–42.
52-53
Page 1 of 136
Lesson Title
Readings
Page #
16. Redemption of
the Dead
Doctrine and Covenants 124:30–41; 127:1–9; 128:1–18; 137:1–10; 138:28–37.
• Richard G. Scott, “The Joy of Redeeming the Dead,” Ensign or Liahona, Nov. 2012,
93–95.
• D. Todd Christofferson, “The Redemption of the Dead and the Testimony of Jesus,”
Ensign, Nov. 2000, 9–12.
54-57
17. Gospel Teachings
in Nauvoo
• Psalm 82:6; Matthew 5:48; John 10:32–34; Romans 8:16–17; 2 Peter 1:3–4; 1 John
3:2–3;
Doctrine and Covenants 93:11–22; 124:25–28, 37–42; 132:20–24.
• “God the Eternal Father,” chapter 2 in Teachings of Presidents of the Church: Joseph
Smith (2007), 37–43.
• “Becoming Like God,” Gospel Topics, lds.org/topics.
57-62
18. The Relief Society
and the Church
• Doctrine and Covenants 25:1–16.
• Dallin H. Oaks, “The Keys and Authority of the Priesthood,” Ensign or Liahona, May
2014, 49–52.
• Julie B. Beck, “The Vision of Prophets Regarding Relief Society: Faith, Family, Relief,”
Ensign or Liahona, May
2012, 83–85.
62-65
19. The Doctrine of
Eternal Marriage
and Family
• Doctrine and Covenants 49:15–17; 131:1–4; 132:1–24.
• Russell M. Nelson, “Celestial Marriage,” Ensign or Liahona, Nov. 2008, 92–95.
• Joshua J. Perkey, “Why Temple Marriage?” New Era, Aug. 2013, 30–32.
66-68
20. Plural Marriage
• Jacob 2:27–30; Doctrine and Covenants 132:1–3, 34–48, 54, 63; Official Declaration
1.
• “Plural Marriage in The Church of Jesus Christ of Latter-day Saints,” Gospel Topics,
lds.org/topics.
Consider reading the following:
• “Plural Marriage in Kirtland and Nauvoo,” Gospel Topics, lds.org/topics.
• “Plural Marriage and Families in Early Utah,” Gospel Topics, lds.org/topics.
• “The Manifesto and the End of Plural Marriage,” Gospel Topics, lds.org/topics
68-78
21. The Prophetic
Mission of
Joseph Smith
2 Nephi 3:1–21; Doctrine and Covenants 122:1–2; 135:3; Joseph Smith—History 1:33.
• Neil L. Andersen, “Joseph Smith,” Ensign or Liahona, Nov. 2014, 28–31.
• Tad R. Callister, “Joseph Smith—Prophet of the Restoration,” Ensign or Liahona, Nov.
2009, 35–37.
78-81
22. The Martyrdom of
the Prophet
Joseph Smith
Doctrine and Covenants 135:1–7; 136:36–39.
• Thomas S. Monson, “The Prophet Joseph Smith: Teacher by Example,” Ensign or
Liahona, Nov. 2005, 67–70.
• “The Martyrdom,” chapter 22 in Church History in the Fulness of Times Student
Manual, 2nd ed. (Church
Educational System manual, 2003), 273–85.
81-83
23. Succession in the
Presidency
• Doctrine and Covenants 107:33; 112:30–32; 124:127–28.
• Boyd K. Packer, “The Twelve,” Ensign or Liahona, May 2008, 83–87.
• “The Twelve to Bear Off the Kingdom,” chapter 23 in Church History in the Fulness of
Times Student Manual,
2nd ed. (Church Educational System manual, 2003), 286–96.
83-90
24. Leaving Nauvoo
and the Trek West
• Doctrine and Covenants 136.
• Gordon B. Hinckley, “True to the Faith,” Ensign, May 1997, 65–67.
• “Faith in Every Footstep,” chapter 6 in Our Heritage: A Brief History of The Church of
Jesus Christ of Latter-day
Saints (1996), 69–80.
90-95
25. The Utah War and
the Mountain
Meadows Massacre
• “Peace and Violence among 19th-Century Latter-day Saints,” Gospel Topics, lds.org/
topics.
• Richard E. Turley Jr., “The Mountain Meadows Massacre,” Ensign, Sept. 2007, 17–21.
96-102
26. The Revelation on
the Priesthood
• 2 Nephi 26:33; Official Declaration 2.
• “Race and the Priesthood,” Gospel Topics, lds.org/topics.
• Ahmad Corbitt, “A Personal Essay on Race and the Priesthood,” parts 1–4,
Perspectives on Church History
series; history.lds.org/sec0on/perspec0ves-­‐on-­‐church-­‐history.
102-111
Page 2 of 136
Lesson Title
Readings
Page #
27. Preparing the
World for the
Second Coming
of Jesus Christ
• Doctrine and Covenants 45:15–46, 56–57; 29:7–9; 34:5–7; 39:19–23; 88:81–87.
• Neil L. Andersen, “Preparing the World for the Second Coming,” Ensign or Liahona,
May 2011, 49–52.
• “Preparing for the Second Coming of Christ,” chapter 44 in Teachings of Presidents of
the Church:
Joseph F. Smith (1998), 389–97.
111-115
28. Hastening the
Work of Salvation
• Dieter F. Uchtdorf, “Are You Sleeping through the Restoration?” Ensign or Liahona,
May 2014, 58–62.
• “Hastening the Work of Salvation,” Ensign, Oct. 2013, 36–39.
115-118
Handouts
119-132
Elevate Learning
Experience
133-136
Page 3 of 136
Lesson 1 - A Marvelous Work and a Wonder
Isaiah 29:13–14; Amos 8:11–12; 2 Nephi 27:1–5, 25–26; Doctrine and Covenants 1:12–30; Joseph Smith—History 1:5–10.
Gordon B. Hinckley, “At the Summit of the Ages,” Ensign, Nov. 1999, 72–74.
Preach My Gospel: A Guide to Missionary Service (2004), 31–36.
At the Summit of the Ages
President Gordon B. Hinckley
May God bless us with a sense of our place in history and … our need to stand tall and walk with
resolution in a manner becoming the Saints of the Most High.
1.What an exciting and wonderful
thing it is to step across the
threshold of the centuries. This will
be our experience before long. Even
more exciting is our opportunity to
bridge the millennium that is drawing
to a close and greet a new thousand
years. I am overwhelmed with a
grand and solemn sense of history as I contemplate this
period.
2. It is only two millennia since the Savior walked the earth.
It is a wonderful acknowledgment of His place in history
that the calendar now in use throughout most of the
world places His birth as the meridian of time. All that
went before is reckoned back from that date. All that has
happened since is measured forward from that date.
3. Every time anyone uses a date, he knowingly or
unknowingly acknowledges the coming to earth of the
Son of God. His birth, as it has been popularly
determined, marks the center point of the ages, the
meridian of time recognized throughout the earth. As we
use these dates we pay no attention to it. But if we pause
to think, we must recognize that He is the one sublime
figure in all the history of the world on which our
measurement of time is based.
4. In the centuries before He came to earth there was
prophecy of His coming. Isaiah declared, “For unto us a
child is born, unto us a son is given: and the government
shall be upon his shoulder: and his name shall be called
Wonderful, Counsellor, The mighty God, The everlasting
Father, The Prince of Peace” (Isa. 9:6).
5. King Benjamin, more than a century before the Savior’s
birth, said this to his people:
6. “For behold, the time cometh, and is not far distant, that
with power, the Lord Omnipotent who reigneth, who was,
and is from all eternity to all eternity, shall come down
from heaven among the children of men, and shall dwell
in a tabernacle of clay, and shall go forth amongst men,
working mighty miracles, such as healing the sick,
raising the dead, causing the lame to walk, the blind to
receive their sight, and the deaf to hear, and curing all
manner of diseases. …
7. “And he shall be called Jesus Christ, the Son of God, the
Father of heaven and earth, the Creator of all things from
the beginning; and his mother shall be called
Mary” (Mosiah 3:5, 8).
8. It is small wonder that angels sang at His birth and Wise
Men traveled far to pay Him homage.
9. He was the one perfect man to walk the earth. He
fulfilled the law of Moses and brought a new canon of
love to the world.
10. His mother was mortal, and from her came an
inheritance of the flesh. His Father was immortal, the
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
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Great God of the Universe, through whom came His
divine nature.
The magnificent expression of His love came in His
death when He gave His life as a sacrifice for all men.
That Atonement, wrought in unspeakable pain, became
the greatest event of history, an act of grace for which
men gave nothing but which brought the assurance of
the Resurrection to all who have or would walk the earth.
No other act in all of human history compares with it.
Nothing that has ever happened can match it. Totally
unselfish and with unbounded love for all mankind, it
became an unparalleled act of mercy for the whole
human race.
Then with the Resurrection that first Easter morn came
the triumphal declaration of immortality. Well was Paul
able to declare, “For as in Adam all die, even so in Christ
shall all be made alive” (1 Cor. 15:22). He not only
granted the blessing of the Resurrection to all, but
opened the way to eternal life to those who observe His
teachings and commandments.
He was and is the great central figure of human history,
the zenith of the times and seasons of all men.
Before His death, He had ordained His Apostles. They
carried on for a period. His Church was set in place.
The centuries rolled on. A cloud of darkness settled over
the earth. Isaiah described it: “For, behold, the darkness
shall cover the earth, and gross darkness the
people” (Isa. 60:2).
It was a season of plunder and suffering, marked by long
and bloody conflict. Charlemagne was crowned emperor
of the Romans in the year 800.
It was an age of hopelessness, a time of masters and
serfs.
The first thousand years passed, and the second
millennium dawned. Its earlier centuries were a
continuation of the former. It was a time fraught with fear
and suffering. The great and deadly plague of the 14th
century began in Asia. It spread to Europe and on up to
England. Everywhere it went there was sudden death.
Boccaccio said of its victims, “At noon [they] dined with
their relatives and friends, and at night they supped with
their ancestors in the next world!”1 It struck terror into the
hearts of people. In five years it took the lives of 25
million, one-third the population of Europe.
Periodically it reappeared with its dark and ghoulish
hand striking indiscriminately. But this was also a season
of growing enlightenment. As the years continued their
relentless march, the sunlight of a new day began to
break over the earth. It was the Renaissance, a
magnificent flowering of art, architecture, and literature.
Reformers worked to change the church, notably such
men as Luther, Melanchthon, Hus, Zwingli, and Tyndale.
These were men of great courage, some of whom
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
36.
suffered cruel deaths because of their beliefs.
Protestantism was born with its cry for reformation. When
that reformation was not realized, the reformers
organized churches of their own. They did so without
priesthood authority. Their one desire was to find a niche
in which they might worship God as they felt He should
be worshiped.
While this great ferment was stirring across the Christian
world, political forces were also at work. Then came the
American Revolutionary War, resulting in the birth of a
nation whose constitution declared that government
should not reach its grasping hand into matters of
religion. A new day had dawned, a glorious day. Here
there was no longer a state church. No one faith was
favored above another.
After centuries of darkness and pain and struggle, the
time was ripe for the restoration of the gospel. Ancient
prophets had spoken of this long-awaited day.
All of the history of the past had pointed to this season.
The centuries with all of their suffering and all their hope
had come and gone. The Almighty Judge of the nations,
the Living God, determined that the times of which the
prophets had spoken had arrived. Daniel had foreseen a
stone which was cut out of the mountain without hands
and which became a great mountain and filled the whole
earth.
“And in the days of these kings shall the God of heaven
set up a kingdom, which shall never be destroyed: and
the kingdom shall not be left to other people, but it shall
break in pieces and consume all these kingdoms, and it
shall stand for ever” (Dan. 2:44).
Isaiah and Micah had spoken long before when with
prophetic vision they saw our time:
“And it shall come to pass in the last days, that the
mountain of the Lord’s house shall be established in the
top of the mountains, and shall be exalted above the
hills; and all nations shall flow unto it.
“And many people shall go and say, Come ye, and let us
go up to the mountain of the Lord, to the house of the
God of Jacob; and he will teach us of his ways, and we
will walk in his paths: for out of Zion shall go forth the law,
and the word of the Lord from Jerusalem” (Isa. 2:2–3;
see also Micah 4:2).
Paul had written of the whole procession of time, the
parade of the centuries, saying, “Let no man deceive
you by any means: for that day shall not come, except
there come a falling away first” (2 Thes. 2:3).
He had further said of this day, “That in the dispensation
of the fulness of times he might gather together in one all
things in Christ, both which are in heaven, and which are
on earth; even in him” (Eph. 1:10).
Peter foresaw the whole grand panorama of the
centuries when he declared with prophetic vision:
“Repent ye therefore, and be converted, that your sins
may be blotted out, when the times of refreshing shall
come from the presence of the Lord;
“And he shall send Jesus Christ, which before was
preached unto you:
“Whom the heaven must receive until the times of
restitution of all things, which God hath spoken by the
mouth of all his holy prophets since the world
began” (Acts 3:19–21).
All of these and others pointed to this glorious season,
this most wonderful season in all the annals of human
history, when there should come a day of restitution of
true doctrine and true practice.
That glorious day dawned in the year 1820, when a boy,
earnest and with faith, walked into a grove of trees and
37.
38.
39.
40.
41.
42.
43.
44.
45.
46.
Page 5 of 136
lifted his voice in prayer, seeking that wisdom which he
felt he so much needed.
There came in response a glorious manifestation. God
the Eternal Father and the risen Lord Jesus Christ
appeared and spoke with him. The curtains which had
been closed for much of two millennia were parted to
usher in the dispensation of the fulness of times. There
followed the restoration of the holy priesthood, first the
Aaronic, and then the Melchizedek, under the hands of
those who had held it anciently. Another testament,
speaking as a voice from the dust, came forth as a
second witness to the reality and the divinity of the Son
of God, the great Redeemer of the world.
Keys of divine authority were restored, including those
keys which were necessary to bind together families for
time and eternity in a covenant which death could not
destroy.
The stone was small in the beginning. It was hardly
noticeable. But it has grown steadily and is rolling forth
to fill the earth.
My brethren and sisters, do you realize what we have?
Do you recognize our place in the great drama of human
history? This is the focal point of all that has gone before.
This is the season of restitution. These are the days of
restoration. This is the time when men from over the
earth come to the mountain of the Lord’s house to seek
and learn of His ways and to walk in His paths. This is
the summation of all of the centuries of time since the
birth of Christ to this present and wonderful day.
The morning breaks, the shadows flee;
Lo, Zion’s standard is unfurled!
The dawning of a brighter day, …
Majestic rises on the world.
(“The Morning Breaks,” Hymns, no. 1)
The centuries have passed. The latter-day work of the
Almighty, that of which the ancients spoke, that of which
the prophets and apostles prophesied, is come. It is
here. For some reason unknown to us, but in the wisdom
of God, we have been privileged to come to earth in this
glorious age. There has been a great flowering of
science. There has been a veritable explosion of
learning. This is the greatest of all ages of human
endeavor and human accomplishment. And more
importantly, it is the season when God has spoken, when
His Beloved Son has appeared, when the divine
priesthood has been restored, when we hold in our hand
another testament of the Son of God. What a glorious
and wonderful day this is.
God be thanked for His generous bestowal upon us. We
thank Him for this wondrous gospel, whose power and
authority reach even beyond the veil of death.
Given what we have and what we know, we ought to be
a better people than we are. We ought to be more
Christlike, more forgiving, more helpful and considerate
to all around us.
We stand on the summit of the ages, awed by a great
and solemn sense of history. This is the last and final
dispensation toward which all in the past has pointed. I
bear testimony and witness of the reality and truth of
these things. I pray that every one of us may sense the
awesome wonder of it all as we look forward shortly to
the passing of a century and the death of a millennium.
Let the old year go. Let the new year come. Let another
century pass. Let a new one take its place. Say goodbye to a millennium. Greet the beginning of another
thousand years.
And so we shall go forward on a continuing path of
growth and progress and enlargement, touching for
good the lives of people everywhere for as long as the
earth shall last.
47. At some stage in all of this onward rolling, Jesus Christ
will appear to reign in splendor upon the earth. No one
knows when that will be. Not even the angels in heaven
will know of the time of His return. But it will be a
welcome day.
Come, O thou King of Kings!
We’ve waited long for thee,
With healing in thy wings,
To set thy people free.
Come, thou desire of nations, come;
Let Israel now be gathered home.
(“Come, O Thou King of Kings,” Hymns, no. 59)
48. May God bless us with a sense of our place in history
and, having been given that sense, with our need to
stand tall and walk with resolution in a manner becoming
the Saints of the Most High, is my humble prayer in the
name of Jesus Christ, amen.
Preach My Gospel: A Guide to Missionary Service (2004), 31–36.
God Is Our Loving Heavenly Father
The Gospel Blesses Families
1.
2.
3.
God is our Heavenly Father. We are His children. He has
a body of flesh and bone that is glorified and perfected.
He loves us. He weeps with us when we suffer and
rejoices when we do what is right. He wants to
communicate with us, and we can communicate with
Him through sincere prayer.
He has given us this experience on the earth so we can
learn and grow. We can show our love for Him through
our choices and our obedience to His commandments.
Heavenly Father has provided us, His children, with a
way to be successful in this life and to return to live in His
presence. However, we must be pure and clean through
obedience in order to do so. Disobedience moves us
away from Him. Central to our Father’s plan is Jesus
Christ’s Atonement. The Atonement included His
suffering in the Garden of Gethsemane as well as His
suffering and death on the cross. Through the Atonement
we can be freed from the burden of our sins and develop
faith and strength to face our trials.
7.
8.
The restored gospel blesses and helps husbands and
wives, parents and children as they strive to develop
stronger relationships and spiritual strength in their
families. These blessings are available now and in
eternity. The gospel of Jesus Christ provides help with
current concerns and challenges.
Because families are ordained of God, they are the most
important social unit in time and in eternity. God has
established families to bring happiness to His children,
allow them to learn correct principles in a loving
atmosphere, and prepare them for eternal life. The home
is the best place to teach, learn, and apply principles of
the gospel of Jesus Christ. A home established on
gospel principles will be a place of refuge and safety. It
will be a place where the Spirit of the Lord can abide,
blessing family members with peace, joy, and
happiness. Through prophets in every age, including our
own, God has revealed His plan of happiness for
individuals and families.
Belief about God
4.
Determine what each person you are teaching
understands regarding Christian beliefs about God.
Many people in today’s world either have no concept of
God or a very different perception of Deity.
5. Two Book of Mormon missionaries, Ammon and Aaron,
taught people who did not have a Christian background.
They taught simple truths and invited their investigators
to pray. Lamoni and his father were converted. Read
Alma 18:24–40 and 22:4–23, and answer the questions
below:
• What did these missionaries teach about the nature of
God?
• How can you follow their examples?
Scripture Study
6.
What is the nature of God the Father and Jesus Christ?
1 Nephi 17:36
2 Nephi 9:6
Mosiah 4:9
3 Nephi 12:48
3 Nephi 14:9–11
3 Nephi 27:13–22
D&C 38:1–3
D&C 130:22
Moses 1:39
Matthew 5:48
John 3:16–17
Acts 17:27–29
Romans 8:16
Hebrews 12:9
1 John 4:7–9
Heavenly Father Reveals His Gospel in Every
Dispensation
9.
One important way that God shows His love for us is by
calling prophets, who are given the priesthood—the
power and authority given to man to act in God’s name
for the salvation of His children. Prophets learn the
gospel of Jesus Christ by revelation. They in turn teach
the gospel to others and testify of Jesus Christ as the
Savior and Redeemer. The teachings of prophets are
found in sacred books called scriptures.
10. Our Father’s plan for us to be successful in this life and
to return to live with Him is called the gospel of Jesus
Christ, with Jesus’ Atonement at the center of that plan.
Through the Atonement of Jesus Christ, we can receive
eternal life if we exercise faith in Jesus Christ, repent, are
baptized by immersion for the remission of sins, receive
the gift of the Holy Ghost, and endure to the end. “This is
the way; and there is none other way nor name given
under heaven whereby man can be saved in the
kingdom of God. And now, behold, this is the doctrine of
Christ” (2 Nephi 31:21). All people have the gift of
agency, which includes the freedom to accept or reject
the gospel as taught by the prophets and apostles.
Those who choose to obey are blessed, but those who
ignore, reject, or distort the gospel do not receive God’s
promised blessings.
11. Whenever people choose to disregard, disobey, or
distort any gospel principle or ordinance, whenever they
reject the Lord’s prophets, or whenever they fail to
endure in faith, they distance themselves from God and
begin to live in spiritual darkness. Eventually this leads to
a condition called apostasy. When widespread apostasy
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occurs, God withdraws His priesthood authority to teach
and administer the ordinances of the gospe
12. Biblical history has recorded many instances of God
speaking to prophets, and it also tells of many instances
of apostasy. To end each period of general apostasy,
God has shown His love for His children by calling
another prophet and giving him priesthood authority to
restore and teach the gospel of Jesus Christ anew. In
essence, the prophet acts as a steward to oversee the
household of God here on earth. Such periods of time
headed by prophetic responsibility are called
dispensations.
13. God revealed the gospel of Jesus Christ to Adam and
gave him priesthood authority. Adam was the first
prophet on the earth. By revelation, Adam learned of
mankind’s proper relationship with God the Father, His
Son Jesus Christ, and the Holy Ghost; of the Atonement
and Resurrection of Jesus Christ; and of the first
principles and ordinances of the gospel. Adam and Eve
taught their children these truths and encouraged them
to develop faith and to live the gospel in all aspects of
their lives. Adam was followed by other prophets, but
over time the posterity of Adam rejected the gospel and
fell into apostasy, choosing to be unrighteous.
14. Thus began the pattern of prophetic dispensations that
makes up much of the recorded history of the Old
Testament. Heavenly Father revealed His gospel through
direct communication to prophets such as Noah,
Abraham, and Moses. Each prophet was called by God
to begin a new dispensation of the gospel. To each of
these prophets God granted priesthood authority and
revealed eternal truths. Unfortunately, in each
dispensation people eventually used their agency to
choose to reject the gospel and then fell into apostasy.
Bible Dictionary, “Dispensations”
The Savior’s Earthly Ministry
17. A few hundred years before the birth of Jesus Christ,
people again fell into apostasy. But when the Savior
began His mortal ministry He established His Church
again on the earth.
18. Heavenly Father sent His Son to the earth to atone for the
sins of all mankind and overcome death: “For God so
loved the world, that he gave his only begotten Son …
that the world through him might be saved” (John 3:16–
17). Our Heavenly Father sent His Son, Jesus Christ, to
take upon Him, by His suffering, the sins of all who would
live on this earth and to overcome physical death. The
Savior made an infinite atoning sacrifice so that if we
have faith in Him, repent, are baptized, receive the Holy
Ghost, and endure to the end, we can receive
forgiveness of our sins and enter and follow the path that
will lead us to eternal life in God’s presence (see 2 Nephi
31:13–21).
Christ Ordaining the Twelve Apostles
19. During His earthly ministry, the Savior taught His gospel
and performed many miracles. He called twelve men to
be His Apostles and laid His hands on their heads to
give them priesthood authority. He organized His
Church, fulfilled prophecy, and was rejected and
crucified. Most important, He completed the Atonement.
The Son of God, the Lord Jesus Christ, completed all
that His Heavenly Father sent Him to do.
20. Before the Savior’s death and Resurrection, He gave His
Apostles authority to teach His gospel, perform the
ordinances of salvation, and establish His Church in the
world.
Prophets
Scripture Study
15. Determine what the person you are teaching
understands about prophets. In most cultures there are
people who believe that holy or inspired people receive
some form of guidance and direction from Deity.
However, not all inspired individuals are prophets of God
as defined in the restored gospel. Explain clearly that
God establishes His kingdom on the earth by calling a
prophet to establish a new dispensation. He gives that
prophet priesthood authority. The prophet then helps
people understand their relationship to Deity, including
how to receive eternal life through the gospel of Jesus
Christ.
16. You might wonder how gospel dispensations are relevant
when teaching people who do not have a Christian
background or culture. But you will find that by briefly
relating the history of gospel dispensations, you can help
people understand that God loves His children and that
He is the same yesterday, today, and forever.
Scripture Study
Prophets
Jacob 4:4, 6
Mosiah 8:13–18
Acts 10:34–43
Amos 3:7
Dispensations
D&C 136:36–38
Moses 5:4–12, 55–59
Moses 8:19–30
Articles of Faith 1:5
Matthew 10:1–10
Luke 6:13
John 15:16
Hebrews 5:4
The Great Apostasy
21. After the death of Jesus Christ, wicked people
persecuted the Apostles and Church members and
killed many of them. With the death of the Apostles,
priesthood keys and the presiding priesthood authority
were taken from the earth. The Apostles had kept the
doctrines of the gospel pure and maintained the order
and standard of worthiness for Church members.
Without the Apostles, over time the doctrines were
corrupted, and unauthorized changes were made in
Church organization and priesthood ordinances, such as
baptism and conferring the gift of the Holy Ghost.
22. Without revelation and priesthood authority, people relied
on human wisdom to interpret the scriptures and the
principles and ordinances of the gospel of Jesus Christ.
False ideas were taught as truth. Much of the knowledge
of the true character and nature of God the Father, His
Son Jesus Christ, and the Holy Ghost was lost. The
doctrines of faith in Jesus Christ, repentance, baptism,
and the gift of the Holy Ghost became distorted or
forgotten. The priesthood authority given to Christ’s
Apostles was no longer present on the earth. This
apostasy eventually led to the emergence of many
churches.
Page 7 of 136
23. After centuries of spiritual darkness, truth-seeking men
and women protested against current religious practices.
They recognized that many of the doctrines and
ordinances of the gospel had been changed or lost.
They sought for greater spiritual light, and many spoke of
the need for a restoration of truth. They did not claim,
however, that God had called them to be a prophet.
Instead, they tried to reform teachings and practices that
they believed had been changed or corrupted. Their
efforts led to the organization of many Protestant
churches. This Reformation resulted in an increased
emphasis on religious freedom, which opened the way
for the final Restoration.
24. The Savior’s Apostles foretold this universal apostasy.
They also foretold that the gospel of Jesus Christ and His
Church would be restored once more upon the earth.
Scripture Study
1 Nephi 13
2 Nephi 26:20–21
2 Nephi 28
4 Nephi 1:27
D&C 86:1–3
Matthew 24:9–11
Mark 12:1–9
Acts 3:19–21
Acts 20:28–30
Galatians 1:6–9
2 Thessalonians 2:1–12 (JST verses 2, 3, 7–9)
1 Timothy 4:1–3
2 Timothy 4:3–4
2 Peter 2:1–2
Amos 8:11–12
Topical Guide, “Apostasy of the Early Christian Church”
True to the Faith, “Apostasy,” pages 13–14
Our Search for Happiness, pages 23–32
Jesus the Christ, chapter 40, “The Long Night of
Apostasy”
The Great Apostasy
25. Investigators must understand that a universal apostasy
occurred following the death of Jesus Christ and His
Apostles. If there had been no apostasy, there would
have been no need of a Restoration. As a diamond
displayed on black velvet appears more brilliant, so the
Restoration stands in striking contrast to the dark
background of the Great Apostasy. As guided by the
Spirit, teach investigators about the Great Apostasy at a
level of detail appropriate to their needs and
circumstances. Your purpose is to help them understand
the need for the Restoration of the gospel of Jesus
Christ.
Key Points
26. • The Church of Jesus Christ is built on the foundation of
apostles and prophets (see Ephesians 2:19–20; 4:11–
14). These leaders have divine priesthood authority.
Through revelation they direct the affairs of the Church.
They maintain doctrinal purity, authorize the
administration of ordinances, and call and confer upon
others the priesthood authority.
27. • People rejected and killed Jesus Christ and the
Apostles (see Matthew 24:9; 1 Nephi 11:32–34; 2 Nephi
27:5). With the death of the Apostles, the presiding
priesthood authority was absent from the Church.
Consequently, there was no longer authority to confer the
Holy Ghost or perform other saving ordinances.
Revelation ceased, and doctrine became corrupted.
28. • Even before the death of the Apostles, many conflicts
concerning doctrine arose. The Roman Empire, which at
first had persecuted the Christians, later adopted
Christianity. Important religious questions were settled by
councils. The simple doctrines and ordinances taught by
the Savior were debated and changed to conform to
worldly philosophies (see Isaiah 24:5). They physically
changed the scriptures, removing plain and precious
doctrines from them (1 Nephi 13:26–40). They created
creeds, or statements of belief, based on false and
changed doctrine (see Joseph Smith—History 1:19).
Because of pride, some aspired to positions of influence
(see 3 John 1:9–10). People accepted these false ideas
and gave honor to false teachers who taught pleasing
doctrines rather than divine truth (see 2 Timothy 4:3–4).
29. • Throughout history, many people have sincerely
believed false creeds and doctrines. They have
worshiped according to the light they possessed and
have received answers to their prayers. Yet they are
“kept from the truth because they know not where to find
it” (D&C 123:12).
30. • Therefore, a restoration, not a reformation, was
required. priesthood authority did not continue in an
unbroken line of succession from the Apostle Peter. To
reform is to change what already exists; to restore is to
bring back something in its original form. Thus,
restoration of priesthood authority through divine
messengers was the only possible way to overcome the
Great Apostasy.
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Lesson 2 - The First Vision
Joseph Smith—History 1:1–26.
Gordon B. Hinckley, “The Marvelous Foundation of Our Faith,” Ensign, Nov. 2002, 78–81.
“First Vision Accounts,” Gospel Topics, lds.org/topics.
The Marvelous Foundation of Our Faith
God be thanked for His marvelous bestowal of testimony, authority, and doctrine associated with this, the
restored Church of Jesus Christ.
2.
3.
4.
5.
6.
7.
1.My dear brothers and sisters, I
seek the inspiration of the Lord in
addressing you. I never get over the
tremendous responsibility of
speaking to the Latter-day Saints. I
am grateful for your kindness and for
your forbearance. I constantly pray
that I may be worthy of the
confidence of the people.
I have recently come from a very long journey. It has
been wearisome, but it has been wonderful to be out
among the Saints. If it were possible I would turn all of
the day-to-day administrative matters of the Church over
to others, and then I would spend my time out among
our people, visiting those in small branches as well as
those in large stakes. I would wish to gather with the
Saints wherever they may be. I feel that every member of
this Church is deserving of a visit. I regret that because
of physical limitations I can no longer shake hands with
everybody. But I can look them in the eye with gladness
in my heart and express my love and leave a blessing.
The occasion for this most recent journey was the
rededication of the Freiberg Germany Temple and the
dedication of The Hague Netherlands Temple. It was my
opportunity to dedicate the Freiberg temple 17 years
ago. It was a rather modest building constructed in what
was then the German Democratic Republic, the east
zone of a divided Germany. Its construction was literally
a miracle. President Monson, Hans Ringger, and others
had won the goodwill of East German government
officials who consented to it.
It has served marvelously well through these years. Now
the infamous wall is gone. It is easier for our people to
travel to Freiberg. The building was worn after these
years and had become inadequate.
The temple has been enlarged and made much more
beautiful and serviceable. We held just one session of
dedication. Saints gathered from a vast area. In the large
room where we sat, we could look into the faces of many
of those rugged and solid and wonderful Latter-day
Saints who through all of these years, in sunshine and in
shadow, under government-imposed restraint and now in
perfect freedom, have kept the faith, served the Lord,
and stood like giants. I am so sorry that I could not throw
my arms around these heroic brethren and sisters and
tell them how much I love them. If they are now hearing
me, I hope that they will know of that love and will pardon
my hurried departure from their midst.
From there we flew to France to take care of Church
business. We then flew to Rotterdam and drove to The
Hague. Work in three nations in one day is a rather heavy
schedule for an old man.
The following day we dedicated The Hague Netherlands
Temple. Four sessions were held. What a touching and
wonderful experience that was.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
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The temple is a beautiful structure in a good area. I am
so grateful for the house of the Lord which will
accommodate the Saints of the Netherlands, Belgium,
and parts of France. Missionaries were first sent to that
part of Europe way back in 1861. Thousands have joined
the Church. Most of them emigrated to the States. But
we have there now a wonderful body of precious and
faithful Latter-day Saints who are deserving of a house of
the Lord in their midst.
I determined that while in that part of the world we would
go to other areas. We accordingly flew to Kiev in
Ukraine. I was there 21 years ago. There is a new sense
of freedom in the air. What an inspiration to meet with
more than 3,000 Ukrainian Saints. The people gathered
from far and near, enduring great discomfort and
expense to get there.
One family could not afford to bring all of its members.
The parents remained at home and sent their children so
that they might have the opportunity to be with us.
From there we went to Moscow, Russia. I was there 21
years ago also, and there is a change. It is like electricity.
You cannot see it. But you can feel it. Here again we had
a wonderful meeting, with opportunity to converse with
important government officials as we had done in
Ukraine.
What a priceless and precious privilege to meet with
these wonderful Saints who have been gathered “one of
a city, and two of a family” into the fold of Zion in
fulfillment of the prophecy of Jeremiah (see Jer. 3:14).
Life is not easy for them. Their burdens are heavy. But
their faith is secure, and their testimonies are vibrant.
In these faraway places, strange to most of the Church,
the gospel flame burns brightly and lights the way for
thousands.
We then flew to Iceland. It is a beautiful place with
beautiful people. Here we had a long interview with the
president of the nation, a very distinguished and able
man who has been to Utah and speaks very generously
of our people.
Again we met with the Saints. What an inspiration to look
into their faces as they crowded our own meetinghouse
in the city of Reykjavík.
In all of these places and in all of these opportunities to
speak to so many, one thing constantly occupied my
mind—the wonder of this work, the absolute wonder of it.
The words of our great hymn just sung by the choir
repeatedly came to mind:
How firm a foundation, ye Saints of the Lord,
Is laid for your faith in his excellent word!
(“How Firm a Foundation,” Hymns, no. 85)
Do we as Latter-day Saints really understand and
appreciate the strength of our position? Among the
religions of the world, it is unique and wonderful.
Is this Church an educational institution? Yes. We are
constantly and endlessly teaching, teaching, teaching in
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
a great variety of circumstances. Is it a social
organization? Indeed. It is a great family of friends who
mingle together and enjoy one another. Is it a mutual aid
society? Yes. It has a remarkable program for building
self-reliance and granting aid to those in distress. It is all
of these and more. But beyond these it is the Church and
kingdom of God established and directed by our Eternal
Father and His Beloved Son, the risen Lord Jesus Christ,
to bless all who come within its fold.
We declare without equivocation that God the Father and
His Son, the Lord Jesus Christ, appeared in person to
the boy Joseph Smith.
When I was interviewed by Mike Wallace on the 60
Minutes program, he asked me if I actually believed that.
I replied, “Yes, sir. That’s the miracle of it.”
That is the way I feel about it. Our whole strength rests
on the validity of that vision. It either occurred or it did
not occur. If it did not, then this work is a fraud. If it did,
then it is the most important and wonderful work under
the heavens.
Reflect upon it, my brethren and sisters. For centuries
the heavens remained sealed. Good men and women,
not a few—really great and wonderful people—tried to
correct, strengthen, and improve their systems of
worship and their body of doctrine. To them I pay honor
and respect. How much better the world is because of
their bold action. While I believe their work was inspired,
it was not favored with the opening of the heavens, with
the appearance of Deity.
Then in 1820 came that glorious manifestation in answer
to the prayer of a boy who had read in his family Bible
the words of James: “If any of you lack wisdom, let him
ask of God, that giveth to all men liberally, and
upbraideth not; and it shall be given him” (James 1:5).
Upon that unique and wonderful experience stands the
validity of this Church.
In all of recorded religious history there is nothing to
compare with it. The New Testament recounts the
baptism of Jesus when the voice of God was heard and
the Holy Ghost descended in the form of a dove. At the
Mount of Transfiguration, Peter, James, and John saw the
Lord transfigured before them. They heard the voice of
the Father, but they did not see Him.
Why did both the Father and the Son come to a boy, a
mere lad? For one thing, they came to usher in the
greatest gospel dispensation of all time, when all of
previous dispensations should be gathered and brought
together in one.
Can anyone doubt that the age in which we live is the
most wonderful in the history of the world? There has
been a marvelous flowering of science, of medicine, of
communication, of transportation, unequaled in all the
chronicles of mankind. Is it reasonable to submit that
there should also be a flowering of spiritual knowledge
as a part of this incomparable renaissance of light and
understanding?
The instrument in this work of God was a boy whose
mind was not cluttered by the philosophies of men. That
mind was fresh and without schooling in the traditions of
the day.
It is easy to see why people do not accept this account.
It is almost beyond comprehension. And yet it is so
reasonable. Those familiar with the Old Testament
recognize the appearance of Jehovah to the prophets
who lived in that comparatively simple time. Can they
legitimately deny the need for an appearance of the God
of heaven and His resurrected Son in this very complex
period of the world’s history?
30. That They came, both of Them, that Joseph saw Them in
Their resplendent glory, that They spoke to him and that
he heard and recorded Their words—of these
remarkable things we testify.
31. I knew a so-called intellectual who said the Church was
trapped by its history. My response was that without that
history we have nothing. The truth of that unique,
singular, and remarkable event is the pivotal substance
of our faith.
32. But this glorious vision was but the beginning of a series
of manifestations that constitute the early history of this
work.
33. As if that vision were not enough to certify to the
personality and the reality of the Redeemer of mankind,
there followed the coming forth of the Book of Mormon.
Here is something that a man could hold in his hands,
could “heft,” as it were. He could read it. He could pray
about it, for it contained a promise that the Holy Ghost
would declare its truth if that witness were sought in
prayer.
34. This remarkable book stands as a testimonial to the
living reality of the Son of God. The Bible declares that
“in the mouth of two or three witnesses every word may
be established” (Matt. 18:16). The Bible, the testament of
the Old World, is one witness. The Book of Mormon, the
testament of the New World, is another witness.
35. I cannot understand why the Christian world does not
accept this book. I would think they would be looking for
anything and everything that would establish without
question the reality and the divinity of the Savior of the
world.
36. There followed the restoration of the priesthood—first, of
the Aaronic under the hands of John the Baptist, who
had baptized Jesus in Jordan.
37. Then came Peter, James, and John, Apostles of the
Lord, who conferred in this age that which they had
received under the hands of the Master with whom they
walked, even “the keys of the kingdom of heaven,” with
authority to bind in the heavens that which they bound
on earth (see Matt. 16:19).
38. Subsequently came the bestowal of further priesthood
keys under the hands of Moses, Elias, and Elijah.
39. Think of it, my brothers and sisters. Think of the wonder
of it.
40. This is the restored Church of Jesus Christ. We as a
people are Latter-day Saints. We testify that the heavens
have been opened, that the curtains have been parted,
that God has spoken, and that Jesus Christ has
manifested Himself, followed by a bestowal of divine
authority.
41. Jesus Christ is the cornerstone of this work, and it is built
upon a “foundation of … apostles and prophets” (Eph.
2:20).
42. This wondrous Restoration should make of us a people
of tolerance, of neighborliness, of appreciation and
kindness toward others. We cannot be boastful. We
cannot be proud. We can be thankful, as we must be.
We can be humble, as we should be.
43. We love those of other churches. We work with them in
good causes. We respect them. But we must never
forget our roots. Those roots lie deep in the soil of the
opening of this, the final dispensation, the dispensation
of the fulness of times.
44. What an inspiration it has been to look into the faces of
men and women across the world who carry in their
hearts a solemn conviction of the truth of this foundation.
45. When it comes to divine authority, this is the sum and
substance of the whole matter.
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46. God be thanked for His marvelous bestowal of testimony,
authority, and doctrine associated with this, the restored
Church of Jesus Christ.
47. This must be our great and singular message to the
world. We do not offer it with boasting. We testify in
humility but with gravity and absolute sincerity. We invite
all, the whole earth, to listen to this account and take
measure of its truth. God bless us as those who believe
in His divine manifestations and help us to extend
knowledge of these great and marvelous occurrences to
all who will listen. To these we say in a spirit of love, bring
with you all that you have of good and truth which you
have received from whatever source, and come and let
us see if we may add to it. This invitation I extend to men
and women everywhere with my solemn testimony that
this work is true, for I know the truth of it by the power of
the Holy Ghost. In the name of Jesus Christ, amen.
First Vision Accounts
1.
2.
3.
Joseph Smith recorded that God the Father and Jesus
Christ appeared to him in a grove of trees near his
parents’ home in western New York State when he was
about 14 years old. Concerned by his sins and unsure
which spiritual path to follow, Joseph sought guidance
by attending meetings, reading scripture, and praying. In
answer, he received a heavenly manifestation. Joseph
shared and documented the First Vision, as it came to be
known, on multiple occasions; he wrote or assigned
scribes to write four different accounts of the vision.
Joseph Smith published two accounts of the First Vision
during his lifetime. The first of these, known today as
Joseph Smith—History, was canonized in the Pearl of
Great Price and thus became the best known account.
The two unpublished accounts, recorded in Joseph
Smith’s earliest autobiography and a later journal, were
generally forgotten until historians working for The
Church of Jesus Christ of Latter-day Saints rediscovered
and published them in the 1960s. Since that time, these
documents have been discussed repeatedly in Church
magazines, in works printed by Church-owned and
Church-affiliated presses, and by Latter-day Saint
scholars in other venues.1 In addition to the firsthand
accounts, there are also five descriptions of Joseph
Smith’s vision recorded by his contemporaries.2
The various accounts of the First Vision tell a consistent
story, though naturally they differ in emphasis and detail.
Historians expect that when an individual retells an
experience in multiple settings to different audiences
over many years, each account will emphasize various
aspects of the experience and contain unique details.
Indeed, differences similar to those in the First Vision
accounts exist in the multiple scriptural accounts of
Paul’s vision on the road to Damascus and the Apostles’
experience on the Mount of Transfiguration.3 Yet despite
the differences, a basic consistency remains across all
the accounts of the First Vision. Some have mistakenly
argued that any variation in the retelling of the story is
evidence of fabrication. To the contrary, the rich historical
record enables us to learn more about this remarkable
event than we could if it were less well documented.
6.
7.
8.
Accounts of the First Vision
9.
4.
5.
Each account of the First Vision by Joseph Smith and his
contemporaries has its own history and context that
influenced how the event was recalled, communicated,
and recorded. These accounts are discussed below.
1832 Account. The earliest known account of the First
Vision, the only account written in Joseph Smith’s own
hand, is found in a short, unpublished autobiography
Joseph Smith produced in the second half of 1832. In
the account, Joseph Smith described his consciousness
of his own sins and his frustration at being unable to find
a church that matched the one he had read about in the
New Testament and that would lead him to redemption.
He emphasized Jesus Christ’s Atonement and the
personal redemption it offered. He wrote that “the Lord”
appeared and forgave him of his sins. As a result of the
vision, Joseph experienced joy and love, though, as he
noted, he could find no one who believed his account.
Read the 1832 account here.
1835 Account. In the fall of 1835, Joseph Smith
recounted his First Vision to Robert Matthews, a visitor to
Kirtland, Ohio. The retelling, recorded in Joseph’s journal
by his scribe Warren Parrish, emphasizes his attempt to
discover which church was right, the opposition he felt
as he prayed, and the appearance of one divine
personage who was followed shortly by another. This
account also notes the appearance of angels in the
vision. Read the 1835 account here.
1838 Account. The narration of the First Vision best
known to Latter-day Saints today is the 1838 account.
First published in 1842 in the Times and Seasons, the
Church’s newspaper in Nauvoo, Illinois, the account was
part of a longer history dictated by Joseph Smith
between periods of intense opposition. Whereas the
1832 account emphasizes the more personal story of
Joseph Smith as a young man seeking forgiveness, the
1838 account focuses on the vision as the beginning of
the “rise and progress of the Church.” Like the 1835
account, the central question of the narrative is which
church is right. Read the 1838 account here.
1842 Account. Written in response to Chicago Democrat
editor John Wentworth’s request for information about the
Latter-day Saints, this account was printed in the Times
and Seasons in 1842. (The “Wentworth letter,” as it is
commonly known, is also the source for the Articles of
Faith.)4 The account, intended for publication to an
audience unfamiliar with Mormon beliefs, is concise and
straightforward. As with earlier accounts, Joseph Smith
noted the confusion he experienced and the appearance
of two personages in answer to his prayer. The following
year, Joseph Smith sent this account with minor
modifications to a historian named Israel Daniel Rupp,
who published it as a chapter in his book, He Pasa
Ekklesia [The Whole Church]: An Original History of the
Religious Denominations at Present Existing in the
United States.5 Read the 1842 account here.
Secondhand Accounts. Besides these accounts from
Joseph Smith himself, five accounts were written by
contemporaries who heard Joseph Smith speak about
the vision. Read these accounts here.
Arguments Regarding the Accounts of Joseph Smith’s
First Vision
10. The variety and number of accounts of the First Vision
have led some critics to question whether Joseph
Smith’s descriptions match the reality of his experience.
Two arguments are frequently made against his
credibility: the first questions Joseph Smith’s memory of
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11.
12.
13.
14.
the events; the second questions whether he
embellished elements of the story over time.
Memory. One argument regarding the accounts of
Joseph Smith’s First Vision alleges that historical
evidence does not support Joseph Smith’s description of
religious revival in Palmyra, New York, and its vicinity in
1820. Some argue that this undermines both Joseph’s
claim of unusual religious fervor and the account of the
vision itself.
Documentary evidence, however, supports Joseph
Smith’s statements regarding the revivals. The region
where he lived became famous for its religious fervor
and was unquestionably one of the hotbeds of religious
revivals. Historians refer to the region as “the burnedover district” because preachers wore out the land
holding camp revivals and seeking converts during the
early 1800s.6 In June 1818, for example, a Methodist
camp meeting took place in Palmyra, and the following
summer, Methodists assembled again at Vienna (now
Phelps), New York, 15 miles from the Smith family farm.
The journals of an itinerant Methodist preacher
document much religious excitement in Joseph’s
geographic area in 1819 and 1820. They report that
Reverend George Lane, a revivalist Methodist minister,
was in that region in both years, speaking “on Gods
method in bringing about Reformations.”7 This historical
evidence is consistent with Joseph’s description. He said
that the unusual religious excitement in his district or
region “commenced with the Methodists.” Indeed,
Joseph stated that he became “somewhat partial” to
Methodism.8
Embellishment. The second argument frequently made
regarding the accounts of Joseph Smith’s First Vision is
that he embellished his story over time. This argument
focuses on two details: the number and identity of the
heavenly beings Joseph Smith stated that he saw.
Joseph’s First Vision accounts describe the heavenly
beings with greater detail over time. The 1832 account
says, “The Lord opened the heavens upon me and I saw
the Lord.” His 1838 account states, “I saw two
Personages,” one of whom introduced the other as “My
Beloved Son.” As a result, critics have argued that
Joseph Smith started out reporting to have seen one
being—“the Lord”—and ended up claiming to have seen
both the Father and the Son.9
There are other, more consistent ways of seeing the
evidence. A basic harmony in the narrative across time
must be acknowledged at the outset: three of the four
accounts clearly state that two personages appeared to
Joseph Smith in the First Vision. The outlier is Joseph
Smith’s 1832 account, which can be read to refer to one
or two personages. If read to refer to one heavenly
being, it would likely be to the personage who forgave
his sins. According to later accounts, the first divine
personage told Joseph Smith to “hear” the second,
Jesus Christ, who then delivered the main message,
which included the message of forgiveness.10 Joseph
Smith’s 1832 account, then, may have concentrated on
Jesus Christ, the bearer of forgiveness.
15. Another way of reading the 1832 account is that Joseph
Smith referred to two beings, both of whom he called
“Lord.” The embellishment argument hinges on the
assumption that the 1832 account describes the
appearance of only one divine being. But the 1832
account does not say that only one being appeared.
Note that the two references to “Lord” are separated in
time: first “the Lord” opens the heavens; then Joseph
Smith sees “the Lord.” This reading of the account is
consistent with Joseph’s 1835 account, which has one
personage appearing first, followed by another soon
afterwards. The 1832 account, then, can reasonably be
read to mean that Joseph Smith saw one being who then
revealed another and that he referred to both of them as
“the Lord”: “the Lord opened the heavens upon me and I
saw the Lord.”11
16. Joseph’s increasingly specific descriptions can thus be
compellingly read as evidence of increasing insight,
accumulating over time, based on experience. In part,
the differences between the 1832 account and the later
accounts may have something to do with the differences
between the written and the spoken word. The 1832
account represents the first time Joseph Smith attempted
to write down his history. That same year, he wrote a
friend that he felt imprisoned by “paper pen and Ink and
a crooked broken scattered and imperfect Language.”
He called the written word a “little narrow prison.”12 The
expansiveness of the later accounts is more easily
understood and even expected when we recognize that
they were likely dictated accounts—an, easy,
comfortable medium for Joseph Smith and one that
allowed the words to flow more easily.
Conclusion
17. Joseph Smith testified repeatedly that he experienced a
remarkable vision of God the Father and His Son, Jesus
Christ. Neither the truth of the First Vision nor the
arguments against it can be proven by historical
research alone. Knowing the truth of Joseph Smith’s
testimony requires each earnest seeker of truth to study
the record and then exercise sufficient faith in Christ to
ask God in sincere, humble prayer whether the record is
true. If the seeker asks with the real intent to act upon the
answer revealed by the Holy Ghost, the truthfulness of
Joseph Smith’s vision will be manifest. In this way, every
person can know that Joseph Smith spoke honestly
when he declared, “I had seen a vision, I knew it, and I
knew that God knew it, and I could not deny it.”13
Page 12 of 136
Lesson 3 - The Coming Forth of the Book of Mormon
Doctrine and Covenants 17; Joseph Smith—History 1:29–54.
Neal A. Maxwell, “By the Gift and Power of God,” Ensign, Jan. 1997, 36–41.
“Book of Mormon Translation,” Gospel Topics, lds.org/topics.
“Coming Forth of the Book of Mormon and Restoration of the Priesthood,” chapter 5 in Church History in the Fulness of Times
Student Manual, 2nd ed. (Church Educational System manual, 2003), 52–66.
“By the Gift and Power of God”
A look at the translation of the Book of Mormon and at the miraculous nature of the work performed by the
Prophet Joseph Smith.
“By the Gift and Power of God”
1.The coming forth of the Book of
Mormon is a marvelous episode not
only in Church history but also in
human history. You and I owe many
people for their roles in bringing us
the Book of Mormon, a book filled
with plain and precious salvational
truths which came forth by “the gift and power of
God” (Book of Mormon title page). Through the labors
and sacrifices of many, the “marvellous work and a
wonder” foreseen by Isaiah (Isa. 29:14) restored vital
truths which had been lost to mankind for centuries! We
can best express our gratitude by reading and applying
the teachings of the Book of Mormon.
Perspective on the Translation Process
6.
7.
A Divine Gift
2.
3.
4.
5.
After all, the Book of Mormon’s stated purpose is for “the
convincing of the Jew and Gentile that Jesus is the
Christ” (title page), making it a divine gift to the entire
human family.
In fact, Nephi tells us that God “doeth not anything save
it be for the benefit of the world” (2 Ne. 26:24). The
knowledge concerning God’s plan of salvation,
repeatedly and carefully set forth in the Book of Mormon,
can counter the hopelessness and despair of some who
lament the human predicament in which they feel mortals
are “conceived without consent” and “wrenched
whimpering into an alien universe” (Morris L. West, The
Tower of Babel [1968], 183). So many mortals
desperately need to know there is divine design. No
wonder the Lord told Joseph Smith that the Restoration
came to increase faith in the earth! (see D&C 1:21).
Originally translated from reformed Egyptian into English,
the words of the Book of Mormon are now available in 88
languages. Reaching 100 languages is likely within the
next several years. From its first edition of 5,000 copies
in 1830 and on through 1995, nearly 78,000,000 copies
are estimated to have been distributed.
We know the book’s influence will continue to grow.
“Wherefore, these things shall go from generation to
generation as long as the earth shall stand; and they
shall go according to the will and pleasure of God; and
the nations who shall possess them shall be judged of
them according to the words which are written” (2 Ne.
25:22). Among other words foretelling the book’s growing
influence are these: “The day cometh that the words of
the book which were sealed shall be read upon the
house tops” (2 Ne. 27:11). Hence the Book of Mormon’s
best days still lie ahead!
8.
The Prophet Joseph Smith worked by the gift and power
of God amid numerous interruptions, bitter persecutions,
and even the “most strenuous exertions” to wrest the
actual plates from him (JS—H 1:60). His was not the
tranquil life of a detached scholar in some sheltered
sanctuary where he could work at his uninterrupted
leisure. Chores had to be done. His family had to be
cared for. Joseph was so conscientious that the Lord
counseled him: “Do not run faster or labor more than you
have strength and means provided to enable you to
translate; but be diligent unto the end” (D&C 10:4).
Many who read the Book of Mormon understandably
desire to know more about its coming forth, including the
actual process of translation. This was certainly so with
faithful and loyal Hyrum Smith. Upon inquiring, Hyrum
was told by the Prophet Joseph that “it was not intended
to tell the world all the particulars of the coming forth of
the Book of Mormon” and that “it was not expedient for
him to relate these things” (History of the Church, 1:220).
Thus what we do know about the actual coming forth of
the Book of Mormon is adequate, but it is not
comprehensive.
Our primary focus in studying the Book of Mormon
should be on the principles of the gospel anyway, not on
the process by which the book came forth. Yet because
its coming so amply fulfilled Isaiah’s prophecy of a
“marvellous work and a wonder,” we may find
strengthened faith in considering how marvelous and
wondrous the translation really was.
“Sight and Power to Translate”
9.
Page 13 of 136
The Prophet Joseph alone knew the full process, and he
was deliberately reluctant to describe details. We take
passing notice of the words of David Whitmer, Joseph
Knight, and Martin Harris, who were observers, not
translators. David Whitmer indicated that as the Prophet
used the divine instrumentalities provided to help him,
“the hieroglyphics would appear, and also the translation
in the English language … in bright luminous letters.”
Then Joseph would read the words to Oliver (quoted in
James H. Hart, “About the Book of Mormon,” Deseret
Evening News, 25 Mar. 1884, 2). Martin Harris related of
the seer stone: “Sentences would appear and were read
by the Prophet and written by Martin” (quoted in Edward
Stevenson, “One of the Three Witnesses: Incidents in the
Life of Martin Harris,” Latter-day Saints’ Millennial Star, 6
Feb. 1882, 86–87). Joseph Knight made similar
10.
11.
12.
13.
14.
15.
16.
observations (see Dean Jessee, “Joseph Knight’s
Recollection of Early Mormon History,” BYU Studies 17
[Autumn 1976]: 35).
Oliver Cowdery is reported to have testified in court that
the Urim and Thummim enabled Joseph “to read in
English, the reformed Egyptian characters, which were
engraved on the plates” (“Mormonites,” Evangelical
Magazine and Gospel Advocate, 9 Apr. 1831). If these
reports are accurate, they suggest a process indicative
of God’s having given Joseph “sight and power to
translate” (D&C 3:12).
If by means of these divine instrumentalities the Prophet
was seeing ancient words rendered in English and then
dictating, he was not necessarily and constantly
scrutinizing the characters on the plates—the usual
translation process of going back and forth between
pondering an ancient text and providing a modern
rendering.
The revelatory process apparently did not require the
Prophet to become expert in the ancient language. The
constancy of revelation was more crucial than the
constant presence of opened plates, which, by
instruction, were to be kept from the view of unauthorized
eyes anyway.
While the use of divine instrumentalities might also
account for the rapid rate of translation, the Prophet
sometimes may have used a less mechanical procedure.
We simply do not know the details.
We do know that this faith-filled process was not easy,
however. This fact was clearly demonstrated in Oliver
Cowdery’s own attempt at translation. Oliver failed
because he “did not continue as [he] commenced,” and
because, lacking faith and works, he “took no thought
save it was to ask” (D&C 9:5, 7). He was not properly
prepared to do it. Even so, we owe so much to Oliver
Cowdery for his special service as a scribe.
Whatever the details of the process, it required Joseph’s
intense, personal efforts along with the aid of the
revelatory instruments. The process may have varied as
Joseph’s capabilities grew, involving the Urim and
Thummim but perhaps with less reliance upon such
instrumentalities in the Prophet’s later work of translation.
Elder Orson Pratt of the Quorum of the Twelve Apostles
said Joseph Smith told him that he used the Urim and
Thummim when he was inexperienced at translation but
that later he did not need it, which was the case in
Joseph’s translation of many verses of the Bible (see
Latter-day Saints’ Millennial Star, 11 Aug. 1874, 498–99).
Some additional things we know about the process of
translation further qualify the Book of Mormon as a
“marvellous work and a wonder.”
A Marvelous Feat of Inspiration
17. One marvel is the very rapidity with which Joseph was
translating—at an estimated average rate of eight of our
printed pages per day! The total translation time was
about 65 working days. (See “How long did it take
Joseph Smith to translate the Book of Mormon?” Ensign,
Jan. 1988, 47.) By comparison, one able LDS translator
in Japan, surrounded by reference books, language
dictionaries, and translator colleagues ready to help if
needed, indicated that he considered an output of one
careful, final page a day to be productive. And he is
retranslating from earlier Japanese to modern Japanese!
More than 50 able English scholars labored for seven
years, using previous translations, to produce the King
James Version of the Bible, averaging about one
precious page per day.
18. The Prophet Joseph Smith would sometimes produce 10
pages per day! (see the bulletin Insights: An Ancient
Window [Provo, Utah: Foundation for Ancient Research
and Mormon Studies (F.A.R.M.S.), Feb. 1986], 1).
19. A second marvel of the Book of Mormon translation
process is that from what we know, rarely would Joseph
go back, review, or revise what had already been done.
There was a steady flow in the translation. The Prophet’s
dictating resulted—just as the compositor, John H.
Gilbert, remembered—in no paragraphing.
20. Emma Smith said of the inspired process: “After meals,
or after interruptions, [Joseph] would at once begin
where he had left off, without either seeing the
manuscript or having any portion of it read to him” (“Last
Testimony of Sister Emma,” Saints’ Herald, 1 Oct. 1879,
290). One who has dictated and been interrupted must
usually resume by inquiring, “Now, where were we?” Not
so with the Prophet!
21. If one were manufacturing a text, he would constantly
need to cross-check himself, to edit, and to revise for
consistency. Had the Prophet dictated and revised
extensively, there would be more evidence of it. But there
was no need to revise divinely supplied text. Whatever
the details of the translation process, we are discussing
a process that was truly astonishing!
22. With regard to the physical circumstances of the Prophet
Joseph Smith and his scribe, Martin Harris was quoted
as saying there was a blanket or curtain hung between
himself and Joseph during the translation process. If
Martin is accurately quoted, perhaps this occurred when
the Prophet was copying characters directly from the
plates in the sample to be taken to Professor Charles
Anthon, since the dates mentioned are several months
before Martin Harris’s brief scribal duties began. I say
this because although David Whitmer mentions a blanket
being used—it was only to partition off the living area in
order to keep both the translator and scribe from the
eyes of visitors (see David Whitmer Interviews: A
Restoration Witness, ed. Lyndon W. Cook, [1991], 173).
23. In fact, Elizabeth Anne Whitmer Cowdery, Oliver’s wife,
said, “Joseph never had a curtain drawn between him
and his scribe” (quoted in John W. Welch and Tim
Rathbone, “The Translation of the Book of Mormon: Basic
Historical Information,” F.A.R.M.S. report WRR–86, p. 25).
Emma likewise said of her days as scribe, early on, that
Joseph dictated “hour after hour with nothing between
us” (“Last Testimony of Sister Emma,” 289).
24. Of course, the real revelatory process involved Joseph’s
mind and faith, which could not be seen by others in any
case.
25. A third marvel of the translation process is that although
he was intensely involved in translating an ancient
record, the Prophet Joseph himself was clearly
unschooled in things ancient. For example, early in the
work he came across words concerning a wall around
Jerusalem and asked Emma if the city indeed had walls.
She affirmed what Joseph simply hadn’t known. (See E.
C. Briggs, “Interview with David Whitmer,” Saints’ Herald,
21 June 1884, 396.)
26. He knew nothing, either, of the literary form called
chiasmus, which appears in the Bible at various places
and, significantly, also appears in the Book of Mormon.
27. Emma does mention, however, and so does David
Whitmer, the Prophet’s spelling out of unfamiliar names,
letter by letter, especially if asked by the scribe. For
instance, Oliver Cowdery first wrote the name Coriantumr
phonetically. He then immediately crossed out his
phonetic spelling and spelled the name as we now have
it in the Book of Mormon. Coriantumr with its “-mr”
Page 14 of 136
28.
29.
30.
31.
32.
33.
ending clearly would have required a letter-by-letter
spelling out by the Prophet.
Fourth, we marvel that the Prophet Joseph Smith worked
completely without referring to any other sources. None
of the 12 people who either participated or merely
observed mentioned Joseph’s having any reference
materials present. (The 12 people were Emma Smith,
Martin Harris, Oliver Cowdery, Elizabeth Ann Whitmer
Cowdery, David Whitmer, William Smith, Lucy Mack
Smith, Michael Morse, Sarah Hellor Conrad, Isaac Hale,
Reuben Hale, and Joseph Knight Sr.) Since the Prophet
dictated openly, these individuals would have been
aware of any suspicious behavior or procedures. Emma
was emphatic on this very point: “He had neither
manuscript nor book to read from, [and] if he had
anything of the kind he could not have concealed it from
me” (“Last Testimony of Sister Emma,” 289, 290).
Thus the Book of Mormon came through, but not from,
Joseph Smith!
There is need for caution in assuming or suggesting that
the Prophet had great flexibility as to doctrine and as to
the substance of the language he used. This may be
gauged by his emphatic words about the title page of
the Book of Mormon. On one occasion he said that “the
title page of the Book of Mormon is a literal translation,
taken from the very last leaf, on the left hand side of the
collection or book of plates, which contained the record
which has been translated; the language of the whole
running the same as all Hebrew writing in general; and
that, said title page is not by any means a modern
composition either of mine or of any other man’s who has
lived or does live in this generation” (Times and
Seasons, 15 Oct. 1842, 943; emphasis added).
Our observation that the Prophet was not shaping the
doctrine is no discredit to Joseph Smith. On the contrary,
some of King Benjamin’s words were not solely his either,
but “had been delivered unto him by the angel of the
Lord” (Mosiah 4:1). Similarly, Nephi said his words “are
the words of Christ, and he hath given them unto me” (2
Ne. 33:10).
Oliver Cowdery, the most constant and involved witness
to the miraculous translation, always affirmed the divinity
of the process. Though later disaffected for a time from
the Church, he nevertheless came humbly back. He
spoke forthrightly about how he “wrote with my own pen
the intire book of Mormon (save a few pages) as it fell
from the Lips of the prophet” (journal of Reuben Miller,
Oct. 1848, Archives of The Church of Jesus Christ of
Latter-day Saints). Oliver would not have humbly
returned to the Church at all, especially seeking no
station, had there been any kind of fraud!
Instead, at the approach of death, Oliver could not have
been more dramatic about his testimony concerning the
Book of Mormon. Oliver’s half-sister, Lucy P. Young,
reported: “Just before he breathed his last he asked to
be raised up in bed so he could talk to the family and
friends and he told them to live according to the
teachings in the [B]ook of Mormon and they would meet
him in Heaven then he said lay me down and let me fall
asleep in the arms of Jesus, and he fell asleep without a
struggle” (Letter of Lucy Cowdery Young, 7 Mar. 1887,
Archives of The Church of Jesus Christ of Latter-day
Saints).
What an exit endorsement!
34. The book’s spiritual significance, of course, lies in its
capacity for “convincing … the Jew and Gentile that
Jesus is the Christ.” This is the very same reason given
by the Apostle John concerning some text he wrote: “But
these are written, that ye might believe that Jesus is the
Christ, the Son of God; and that believing ye might have
life through his name” (John 20:31; emphasis added).
This is why prophets write, whether John, Nephi,
Mormon, or Moroni.
35. Why do we not have more disclosure concerning the
process of translation of the Book of Mormon? Perhaps
the full process was not disclosed because we would not
be ready to understand it, even if given. Perhaps, too,
the Lord wanted to leave the Book of Mormon in the
realm of faith, though it is drenched with intrinsic
evidence. After all, Christ instructed Mormon, who was
reviewing the Savior’s own teachings among the
Nephites, not to record all of them on the plates because
“I will try the faith of my people” (3 Ne. 26:11). Perhaps
the details of translation are withheld also because we
are intended to immerse ourselves in the substance of
the book rather than becoming unduly concerned with
the process by which we received it.
“No Error in the Revelations Which I Have Taught”
36. In any case, as soon as the translation process was
completed, it was necessary for the Prophet Joseph to
move on quickly in what would be a very busy and highly
compressed ministry. This ministry included retranslating
hundreds of verses in the Bible; fully establishing the
Church; receiving various priesthood keys, with each of
which came new duties and new concerns, from
heavenly messengers; leading the winnowing Zion’s
Camp march; and calling and training many of the
Church leaders, including the Quorum of the Twelve
Apostles and others, as in the School of the Prophets.
(Notably, the Prophet sent nine of the Twelve to England
when he could least afford to send them.) He also
continued receiving revelations; he oversaw large
gatherings of Church members in Kirtland, Jackson
County, and Nauvoo. He experienced awful and severe
apostasy among members, especially in the Kirtland
period and in Nauvoo. On one illustrative occasion, when
Wilford Woodruff met Joseph in Kirtland, the Prophet
scrutinized him for a moment, then said: “Brother
Woodruff, I am glad to see you. I hardly know when I
meet those who have been my brethren in the Lord, who
of them are my friends. They have become so
scarce” (quoted in Matthias F. Cowley, Wilford Woodruff
[1964], 68). As his ministry progressed, he focused on
temple building and temple ordinances—in many ways,
the crowning achievement of his life.
37. The Prophet Joseph did all of these and so much more
while serving simultaneously as father and husband. He
and Emma lost six of their children to early death.
38. Finally, of course, came the engulfing events leading up
to the Martyrdom.
39. So many large undertakings were compressed into such
a small period of time! The Prophet’s ministry almost
defies description. No wonder Joseph once said that if
he hadn’t experienced his own life, he would not have
believed it himself (see History of the Church, 6:317).
40. Near the end of his ministry, with so much betrayal about
him, the Prophet Joseph said to the members, “I never
told you I was perfect; but there is no error in the
revelations which I have taught” (Teachings of the
Prophet Joseph Smith, sel. Joseph Fielding Smith
[1976], 368). His summational statement includes the
marvelous Book of Mormon, the coming forth of which
we have examined briefly. Though it was not his book,
Joseph was its remarkable translator. It was actually the
Page 15 of 136
book of prophets who had long preceded him. His
intensive labors of translation let these prophets speak
so eloquently for themselves—to millions of us! In fact,
more printed pages of scripture have come through
Joseph Smith than from any other human.
41. Mine is an apostolic witness of Jesus, the great
Redeemer of mankind. It was He who called the Prophet
Joseph Smith, tutored him, and nurtured him through his
adversities, which were to be “but a small
moment” (D&C 121:7). Once the Prophet Joseph hoped
aloud that he might so live amid his own suffering that
one day he could take his place among Abraham and
the “ancients,” hoping to “hold an even w[e]ight in the
balances with them” (The Personal Writings of Joseph
Smith, ed. Dean C. Jessee [1984], 395). I testify that
Joseph so triumphed, which is why we rightly sing of his
being “crowned in the midst of the prophets of
old” (Hymns, no. 27).
Book of Mormon Translation
1.
Joseph Smith said that the Book of Mormon was “the
most correct of any Book on earth & the keystone of our
religion & a man would get nearer to God by abiding by
its precepts than by any other Book.”1 The Book of
Mormon came into the world through a series of
miraculous events. Much can be known about the
coming forth of the English text of the Book of Mormon
through a careful study of statements made by Joseph
Smith, his scribes, and others closely associated with the
translation of the Book of Mormon.
6.
“By the Gift and Power of God”
2.
3.
4.
5.
Joseph Smith reported that on the evening of September
21, 1823, while he prayed in the upper room of his
parents’ small log home in Palmyra, New York, an angel
who called himself Moroni appeared and told Joseph
that “God had a work for [you] to do.”2 He informed
Joseph that “there was a book deposited, written upon
gold plates, giving an account of the former inhabitants
of this continent, and the source from whence they
sprang.” The book could be found in a hill not far from
the Smith family farm. This was no ordinary history, for it
contained “the fullness of the everlasting Gospel as
delivered by the Savior.”3
The angel charged Joseph Smith to translate the book
from the ancient language in which it was written. The
young man, however, had very little formal education
and was incapable of writing a book on his own, let
alone translating an ancient book written from an
unknown language, known in the Book of Mormon as
“reformed Egyptian”4. Joseph’s wife Emma insisted that,
at the time of translation, Joseph “could neither write nor
dictate a coherent and well-worded letter, let alone
dictat[e] a book like the Book of Mormon.”5
Joseph received the plates in September 1827 and the
following spring, in Harmony, Pennsylvania, began
translating them in earnest, with Emma and his friend
Martin Harris serving as his main scribes. The resulting
English transcription, known as the Book of Lehi and
referred to by Joseph Smith as written on 116 pages,
was subsequently lost or stolen. As a result, Joseph
Smith was rebuked by the Lord and lost the ability to
translate for a short time.6
Joseph began translating again in 1829, and almost all
of the present Book of Mormon text was translated
during a three-month period between April and June of
that year. His chief scribe during these months was
Oliver Cowdery, a schoolteacher from Vermont who
learned about the Book of Mormon while boarding with
Joseph’s parents in Palmyra. Called by God in a vision,
Cowdery traveled to Harmony to meet Joseph Smith and
investigate further. Of his experience as scribe, Cowdery
wrote, “These were days never to be forgotten—to sit
under the sound of a voice dictated by the inspiration of
heaven.”7
7.
The manuscript that Joseph Smith dictated to Oliver
Cowdery and others is known today as the original
manuscript, about 28 percent of which still survives.8
This manuscript corroborates Joseph Smith’s statements
that the manuscript was written within a short time frame
and that it was dictated from another language. For
example, it includes errors that suggest the scribe heard
words incorrectly rather than misread words copied from
another manuscript.9 In addition, some grammatical
constructions that are more characteristic of Near
Eastern languages than English appear in the original
manuscript, suggesting that the base language of the
translation was not English.10
Unlike most dictated drafts, the original manuscript was
considered by Joseph Smith to be, in substance, a final
product. To assist in the publication of the book, Oliver
Cowdery made a handwritten copy of the original
manuscript. This copy is known today as the printer’s
manuscript. Because Joseph Smith did not call for
punctuation, such as periods, commas, or question
marks as he dictated, such marks are not in the original
manuscript. The typesetter later inserted punctuation
marks when he prepared the text for the printer.11 With
the exceptions of punctuation, formatting, other elements
of typesetting, and minor adjustments required to correct
copying and scribal errors, the dictation copy became
the text of the first printed edition of the book.12
Translation Instruments
8.
Many accounts in the Bible show that God transmitted
revelations to His prophets in a variety of ways. Elijah
learned that God spoke not to him through the wind or
fire or earthquake but through a “still small voice.”13
Paul and other early apostles sometimes communicated
with angels and, on occasion, with the Lord Jesus Christ.
14 At other times, revelation came in the form of dreams
or visions, such as the revelation to Peter to preach the
gospel to the Gentiles, or through sacred objects like the
Urim and Thummim.1
9. Joseph Smith stands out among God’s prophets,
because he was called to render into his own language
an entire volume of scripture amounting to more than 500
printed pages, containing doctrine that would deepen
and expand the theological understanding of millions of
people. For this monumental task, God prepared
additional, practical help in the form of physical
instruments.
10. Joseph Smith and his scribes wrote of two instruments
used in translating the Book of Mormon. According to
witnesses of the translation, when Joseph looked into the
instruments, the words of scripture appeared in English.
One instrument, called in the Book of Mormon the
“interpreters,” is better known to Latter-day Saints today
as the “Urim and Thummim.” Joseph found the
interpreters buried in the hill with the plates.16 Those
Page 16 of 136
who saw the interpreters described them as a clear pair
of stones bound together with a metal rim. The Book of
Mormon referred to this instrument, together with its
breastplate, as a device “kept and preserved by the
hand of the Lord” and “handed down from generation to
generation, for the purpose of interpreting languages.”17
11. The other instrument, which Joseph Smith discovered in
the ground years before he retrieved the gold plates,
was a small oval stone, or “seer stone.”18 As a young
man during the 1820s, Joseph Smith, like others in his
day, used a seer stone to look for lost objects and buried
treasure.19 As Joseph grew to understand his prophetic
calling, he learned that he could use this stone for the
higher purpose of translating scripture.20
12. Apparently for convenience, Joseph often translated with
the single seer stone rather than the two stones bound
together to form the interpreters. These two instruments
—the interpreters and the seer stone—were apparently
interchangeable and worked in much the same way
such that, in the course of time, Joseph Smith and his
associates often used the term “Urim and Thummim” to
refer to the single stone as well as the interpreters.21 In
ancient times, Israelite priests used the Urim and
Thummim to assist in receiving divine communications.
Although commentators differ on the nature of the
instrument, several ancient sources state that the
instrument involved stones that lit up or were divinely
illumined.22 Latter-day Saints later understood the term
“Urim and Thummim” to refer exclusively to the
interpreters. Joseph Smith and others, however, seem to
have understood the term more as a descriptive
category of instruments for obtaining divine revelations
and less as the name of a specific instrument.
13. Some people have balked at this claim of physical
instruments used in the divine translation process, but
such aids to facilitate the communication of God’s power
and inspiration are consistent with accounts in scripture.
In addition to the Urim and Thummim, the Bible mentions
other physical instruments used to access God’s power:
the rod of Aaron, a brass serpent, holy anointing oils, the
Ark of the Covenant, and even dirt from the ground
mixed with saliva to heal the eyes of a blind man.23
The Mechanics of Translation
14. In the preface to the 1830 edition of the Book of Mormon,
Joseph Smith wrote: “I would inform you that I translated
[the book], by the gift and power of God.” When pressed
for specifics about the process of translation, Joseph
repeated on several occasions that it had been done “by
the gift and power of God”24 and once added, “It was
not intended to tell the world all the particulars of the
coming forth of the book of Mormon.”25
15. Nevertheless, the scribes and others who observed the
translation left numerous accounts that give insight into
the process. Some accounts indicate that Joseph
studied the characters on the plates. Most of the
accounts speak of Joseph’s use of the Urim and
Thummim (either the interpreters or the seer stone), and
many accounts refer to his use of a single stone.
According to these accounts, Joseph placed either the
interpreters or the seer stone in a hat, pressed his face
into the hat to block out extraneous light, and read aloud
the English words that appeared on the instrument.26
The process as described brings to mind a passage
from the Book of Mormon that speaks of God preparing
“a stone, which shall shine forth in darkness unto
light.”27
16. The scribes who assisted with the translation
unquestionably believed that Joseph translated by divine
power. Joseph’s wife Emma explained that she
“frequently wrote day after day” at a small table in their
house in Harmony, Pennsylvania. She described Joseph
“sitting with his face buried in his hat, with the stone in it,
and dictating hour after hour with nothing between
us.”28 According to Emma, the plates “often lay on the
table without any attempt at concealment, wrapped in a
small linen table cloth.” When asked if Joseph had
dictated from the Bible or from a manuscript he had
prepared earlier, Emma flatly denied those possibilities:
“He had neither manuscript nor book to read from.”
Emma told her son Joseph Smith III, “The Book of
Mormon is of divine authenticity—I have not the slightest
doubt of it. I am satisfied that no man could have
dictated the writing of the manuscripts unless he was
inspired; for, when acting as his scribe, your father would
dictate to me for hour after hour; and when returning
after meals, or after interruptions, he would at once
begin where he had left off, without either seeing the
manuscript or having any portion of it read to him.”29
17. Another scribe, Martin Harris sat across the table from
Joseph Smith and wrote down the words Joseph
dictated. Harris later related that as Joseph used the
seer stone to translate, sentences appeared. Joseph
read those sentences aloud, and after penning the
words, Harris would say, “Written.” An associate who
interviewed Harris recorded him saying that Joseph
“possessed a seer stone, by which he was enabled to
translate as well as from the Urim and Thummim, and for
convenience he then used the seer stone.”30
18. The principal scribe, Oliver Cowdery, testified under oath
in 1831 that Joseph Smith “found with the plates, from
which he translated his book, two transparent stones,
resembling glass, set in silver bows. That by looking
through these, he was able to read in English, the
reformed Egyptian characters, which were engraven on
the plates.”31 In the fall of 1830, Cowdery visited Union
Village, Ohio, and spoke about the translation of the
Book of Mormon. Soon thereafter, a village resident
reported that the translation was accomplished by
means of “two transparent stones in the form of
spectacles thro which the translator looked on the
engraving.”32
Conclusion
19. Joseph Smith consistently testified that he translated the
Book of Mormon by the “gift and power of God.” His
scribes shared that testimony. The angel who brought
news of an ancient record on metal plates buried in a
hillside and the divine instruments prepared especially
for Joseph Smith to translate were all part of what
Joseph and his scribes viewed as the miracle of
translation. When he sat down in 1832 to write his own
history for the first time, he began by promising to
include “an account of his marvelous experience.”33 The
translation of the Book of Mormon was truly marvelous.
20. The truth of the Book of Mormon and its divine source
can be known today. God invites each of us to read the
book, remember the mercies of the Lord and ponder
them in our hearts, “and ask God, the Eternal Father, in
the name of Christ, if these things are not true.” God
promises that “if ye shall ask with a sincere heart, with
real intent, having faith in Christ, he will manifest the truth
of it unto you, by the power of the Holy Ghost.”34
Page 17 of 136
Lesson 4 - The Book of Mormon-Keystone of Our Religion
Doctrine and Covenants 17:6; 19:26; 20:5–12.
Ezra Taft Benson, “The Book of Mormon—Keystone of Our Religion,” Ensign, Nov. 1986, 4–7.
Jeffrey R. Holland, “Safety for the Soul,” Ensign or Liahona, Nov. 2009, 88–90.
The Book of Mormon—Keystone of Our Religion
The Book of Mormon—
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1.My beloved brethren and sisters,
today I would like to speak about one
of the most significant gifts given to
the world in modern times. The gift I
am thinking of is more important than
any of the inventions that have come
out of the industrial and
technological revolutions. This is a
gift of greater value to mankind than
even the many wonderful advances we have seen in
modern medicine. It is of greater worth to mankind than
the development of flight or space travel. I speak of the
gift of the Book of Mormon, given to mankind 156 years
ago.
This gift was prepared by the hand of the Lord over a
period of more than a thousand years, then hidden up by
Him so that it would be preserved in its purity for our
generation. Perhaps there is nothing that testifies more
clearly of the importance of this modern book of
scripture than what the Lord Himself has said about it.
By His own mouth He has borne witness (1) that it is true
(D&C 17:6), (2) that it contains the truth and His words
(D&C 19:26), (3) that it was translated by power from on
high (D&C 20:8), (4) that it contains the fulness of the
gospel of Jesus Christ (D&C 20:9, D&C 42:12), (5) that it
was given by inspiration and confirmed by the
ministering of angels (D&C 20:10), (6) that it gives
evidence that the holy scriptures are true (D&C 20:11),
and (7) that those who receive it in faith shall receive
eternal life (D&C 20:14).
A second powerful testimony to the importance of the
Book of Mormon is to note where the Lord placed its
coming forth in the timetable of the unfolding
Restoration. The only thing that preceded it was the First
Vision. In that marvelous manifestation, the Prophet
Joseph Smith learned the true nature of God and that
God had a work for him to do. The coming forth of the
Book of Mormon was the next thing to follow.
Think of that in terms of what it implies. The coming forth
of the Book of Mormon preceded the restoration of the
priesthood. It was published just a few days before the
Church was organized. The Saints were given the Book
of Mormon to read before they were given the revelations
outlining such great doctrines as the three degrees of
glory, celestial marriage, or work for the dead. It came
before priesthood quorums and Church organization.
Doesn’t this tell us something about how the Lord views
this sacred work?
Once we realize how the Lord feels about this book, it
should not surprise us that He also gives us solemn
warnings about how we receive it. After indicating that
those who receive the Book of Mormon with faith,
working righteousness, will receive a crown of eternal
glory (see D&C 20:14), the Lord follows with this
warning: “But those who harden their hearts in unbelief,
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and reject it, it shall turn to their own
condemnation” (D&C 20:15).
In 1829, the Lord warned the Saints that they are not to
trifle with sacred things (see D&C 6:12). Surely the Book
of Mormon is a sacred thing, and yet many trifle with it,
or in other words, take it lightly, treat it as though it is of
little importance.
In 1832, as some early missionaries returned from their
fields of labor, the Lord reproved them for treating the
Book of Mormon lightly. As a result of that attitude, he
said, their minds had been darkened. Not only had
treating this sacred book lightly brought a loss of light to
themselves, it had also brought the whole Church under
condemnation, even all the children of Zion. And then
the Lord said, “And they shall remain under this
condemnation until they repent and remember the new
covenant, even the Book of Mormon” (D&C 84:54–57).
Has the fact that we have had the Book of Mormon with
us for over a century and a half made it seem less
significant to us today? Do we remember the new
covenant, even the Book of Mormon? In the Bible we
have the Old Testament and the New Testament. The
word testament is the English rendering of a Greek word
that can also be translated as covenant. Is this what the
Lord meant when He called the Book of Mormon the
“new covenant”? It is indeed another testament or
witness of Jesus. This is one of the reasons why we have
recently added the words “Another Testament of Jesus
Christ” to the title of the Book of Mormon.
If the early Saints were rebuked for treating the Book of
Mormon lightly, are we under any less condemnation if
we do the same? The Lord Himself bears testimony that
it is of eternal significance. Can a small number of us
bring the whole Church under condemnation because
we trifle with sacred things? What will we say at the
Judgment when we stand before Him and meet His
probing gaze if we are among those described as
forgetting the new covenant?
There are three great reasons why Latter-day Saints
should make the study of the Book of Mormon a lifetime
pursuit.
The first is that the Book of Mormon is the keystone of
our religion. This was the Prophet Joseph Smith’s
statement. He testified that “the Book of Mormon was the
most correct of any book on earth, and the keystone of
our religion” (Introduction to the Book of Mormon). A
keystone is the central stone in an arch. It holds all the
other stones in place, and if removed, the arch crumbles.
There are three ways in which the Book of Mormon is the
keystone of our religion. It is the keystone in our witness
of Christ. It is the keystone of our doctrine. It is the
keystone of testimony.
The Book of Mormon is the keystone in our witness of
Jesus Christ, who is Himself the cornerstone of
everything we do. It bears witness of His reality with
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power and clarity. Unlike the Bible, which passed
through generations of copyists, translators, and corrupt
religionists who tampered with the text, the Book of
Mormon came from writer to reader in just one inspired
step of translation. Therefore, its testimony of the Master
is clear, undiluted, and full of power. But it does even
more. Much of the Christian world today rejects the
divinity of the Savior. They question His miraculous birth,
His perfect life, and the reality of His glorious
resurrection. The Book of Mormon teaches in plain and
unmistakable terms about the truth of all of those. It also
provides the most complete explanation of the doctrine
of the Atonement. Truly, this divinely inspired book is a
keystone in bearing witness to the world that Jesus is the
Christ (see title page of the Book of Mormon).
The Book of Mormon is also the keystone of the doctrine
of the Resurrection. As mentioned before, the Lord
Himself has stated that the Book of Mormon contains the
“fulness of the gospel of Jesus Christ” (D&C 20:9). That
does not mean it contains every teaching, every doctrine
ever revealed. Rather, it means that in the Book of
Mormon we will find the fulness of those doctrines
required for our salvation. And they are taught plainly
and simply so that even children can learn the ways of
salvation and exaltation. The Book of Mormon offers so
much that broadens our understandings of the doctrines
of salvation. Without it, much of what is taught in other
scriptures would not be nearly so plain and precious.
Finally, the Book of Mormon is the keystone of testimony.
Just as the arch crumbles if the keystone is removed, so
does all the Church stand or fall with the truthfulness of
the Book of Mormon. The enemies of the Church
understand this clearly. This is why they go to such great
lengths to try to disprove the Book of Mormon, for if it
can be discredited, the Prophet Joseph Smith goes with
it. So does our claim to priesthood keys, and revelation,
and the restored Church. But in like manner, if the Book
of Mormon be true—and millions have now testified that
they have the witness of the Spirit that it is indeed true—
then one must accept the claims of the Restoration and
all that accompanies it.
Yes, my beloved brothers and sisters, the Book of
Mormon is the keystone of our religion—the keystone of
our testimony, the keystone of our doctrine, and the
keystone in the witness of our Lord and Savior.
The second great reason why we must make the Book of
Mormon a center focus of study is that it was written for
our day. The Nephites never had the book; neither did
the Lamanites of ancient times. It was meant for us.
Mormon wrote near the end of the Nephite civilization.
Under the inspiration of God, who sees all things from
the beginning, he abridged centuries of records,
choosing the stories, speeches, and events that would
be most helpful to us.
Each of the major writers of the Book of Mormon testified
that he wrote for future generations. Nephi said: “The
Lord God promised unto me that these things which I
write shall be kept and preserved, and handed down
unto my seed, from generation to generation” (2 Ne.
25:21). His brother Jacob, who succeeded him, wrote
similar words: “For [Nephi] said that the history of his
people should be engraven upon his other plates, and
that I should preserve these plates and hand them down
unto my seed, from generation to generation” (Jacob
1:3). Enos and Jarom both indicated that they too were
writing not for their own peoples but for future
generations (see Enos 1:15–16, Jarom 1:2).
Mormon himself said, “Yea, I speak unto you, ye remnant
of the house of Israel” (Morm. 7:1). And Moroni, the last
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of the inspired writers, actually saw our day and time.
“Behold,” he said, “the Lord hath shown unto me great
and marvelous things concerning that which must shortly
come, at that day when these things shall come forth
among you.
“Behold, I speak unto you as if ye were present, and yet
ye are not. But behold, Jesus Christ hath shown you unto
me, and I know your doing” (Morm. 8:34–35).
If they saw our day and chose those things which would
be of greatest worth to us, is not that how we should
study the Book of Mormon? We should constantly ask
ourselves, “Why did the Lord inspire Mormon (or Moroni
or Alma) to include that in his record? What lesson can I
learn from that to help me live in this day and age?”
And there is example after example of how that question
will be answered. For example, in the Book of Mormon
we find a pattern for preparing for the Second Coming. A
major portion of the book centers on the few decades
just prior to Christ’s coming to America. By careful study
of that time period, we can determine why some were
destroyed in the terrible judgments that preceded His
coming and what brought others to stand at the temple
in the land of Bountiful and thrust their hands into the
wounds of His hands and feet.
From the Book of Mormon we learn how disciples of
Christ live in times of war. From the Book of Mormon we
see the evils of secret combinations portrayed in graphic
and chilling reality. In the Book of Mormon we find
lessons for dealing with persecution and apostasy. We
learn much about how to do missionary work. And more
than anywhere else, we see in the Book of Mormon the
dangers of materialism and setting our hearts on the
things of the world. Can anyone doubt that this book was
meant for us and that in it we find great power, great
comfort, and great protection?
The third reason why the Book of Mormon is of such
value to Latter-day Saints is given in the same statement
by the Prophet Joseph Smith cited previously. He said, “I
told the brethren that the Book of Mormon was the most
correct of any book on earth, and the keystone of our
religion, and a man would get nearer to God by abiding
by its precepts, than by any other book” (History of the
Church, 4:461). That is the third reason for studying the
book. It helps us draw nearer to God. Is there not
something deep in our hearts that longs to draw nearer
to God, to be more like Him in our daily walk, to feel His
presence with us constantly? If so, then the Book of
Mormon will help us do so more than any other book.
It is not just that the Book of Mormon teaches us truth,
though it indeed does that. It is not just that the Book of
Mormon bears testimony of Christ, though it indeed does
that, too. But there is something more. There is a power
in the book which will begin to flow into your lives the
moment you begin a serious study of the book. You will
find greater power to resist temptation. You will find the
power to avoid deception. You will find the power to stay
on the strait and narrow path. The scriptures are called
“the words of life” (D&C 84:85), and nowhere is that more
true than it is of the Book of Mormon. When you begin to
hunger and thirst after those words, you will find life in
greater and greater abundance.
Our beloved brother, President Marion G. Romney, who
celebrated his eighty-ninth birthday last month and who
knows of himself of the power that resides in this book,
testified of the blessings that can come into the lives of
those who will read and study the Book of Mormon. He
said:
“I feel certain that if, in our homes, parents will read from
the Book of Mormon prayerfully and regularly, both by
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themselves and with their children, the spirit of that great
book will come to permeate our homes and all who dwell
therein. The spirit of reverence will increase; mutual
respect and consideration for each other will grow. The
spirit of contention will depart. Parents will counsel their
children in greater love and wisdom. Children will be
more responsive and submissive to the counsel of their
parents. Righteousness will increase. Faith, hope, and
charity—the pure love of Christ—will abound in our
homes and lives, bringing in their wake peace, joy, and
happiness” (Ensign, May 1980, p. 67).
These promises—increased love and harmony in the
home, greater respect between parent and child,
increased spirituality and righteousness—are not idle
promises, but exactly what the Prophet Joseph Smith
meant when he said the Book of Mormon will help us
draw nearer to God.
Brethren and sisters, I implore you with all my heart that
you consider with great solemnity the importance of the
Book of Mormon to you personally and to the Church
collectively.
Over ten years ago I made the following statement
regarding the Book of Mormon:
“Do eternal consequences rest upon our response to this
book? Yes, either to our blessing or our condemnation.
“Every Latter-day Saint should make the study of this
book a lifetime pursuit. Otherwise he is placing his soul
in jeopardy and neglecting that which could give
spiritual and intellectual unity to his whole life. There is a
difference between a convert who is built on the rock of
Christ through the Book of Mormon and stays hold of that
iron rod, and one who is not” (Ensign, May 1975, p. 65).
I reaffirm those words to you this day. Let us not remain
under condemnation, with its scourge and judgment, by
treating lightly this great and marvelous gift the Lord has
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given to us. Rather, let us win the promises associated
with treasuring it up in our hearts.
In the Doctrine and Covenants, section 84, verses 54 to
58, we read:
“And your minds in times past have been darkened
because of unbelief, and because you have treated
lightly the things you have received—
“Which vanity and unbelief have brought the whole
church under condemnation.
“And this condemnation resteth upon the children of
Zion, even all.
“And they shall remain under this condemnation until
they repent and remember the new covenant, even the
Book of Mormon and the former commandments which I
have given them, not only to say, but to do according to
that which I have written—
“That they may bring forth fruit meet for their Father’s
kingdom; otherwise there remaineth a scourge and
judgment to be poured out upon the children of
Zion.” [D&C 84:54–58]
Since last general conference, I have received many
letters from Saints, both young and old, from all over the
world who accepted the challenge to read and study the
Book of Mormon.
I have been thrilled by their accounts of how their lives
have been changed and how they have drawn closer to
the Lord as a result of their commitment. These glorious
testimonies have reaffirmed to my soul the words of the
Prophet Joseph Smith that the Book of Mormon is truly
“the keystone of our religion” and that a man and woman
will “get nearer to God by abiding by its precepts, than
by any other book.”
This is my prayer, that the Book of Mormon may become
the keystone of our lives, in the name of Jesus Christ,
amen.
Safety for the Soul
I want it absolutely clear when I stand before the judgment bar of God that I declared to the world … that
the Book of Mormon is true.
Safety for the Soul
44.Prophecies regarding the last
days often refer to large-scale
calamities such as earthquakes or
famines or floods. These in turn may
be linked to widespread economic or
political upheavals of one kind or another.
45. But there is one kind of latter-day destruction that has
always sounded to me more personal than public, more
individual than collective—a warning, perhaps more
applicable inside the Church than outside it. The Savior
warned that in the last days even those of the covenant,
the very elect, could be deceived by the enemy of truth.1
If we think of this as a form of spiritual destruction, it may
cast light on another latter-day prophecy. Think of the
heart as the figurative center of our faith, the poetic
location of our loyalties and our values; then consider
Jesus’s declaration that in the last days “men’s hearts
[shall fail] them.”2
46. The encouraging thing, of course, is that our Father in
Heaven knows all of these latter-day dangers, these
troubles of the heart and soul, and has given counsel
and protections regarding them.
47. In light of that, it has always been significant to me that
the Book of Mormon, one of the Lord’s powerful
keystones3 in this counteroffensive against latter-day ills,
begins with a great parable of life, an extended allegory
of hope versus fear, of light versus darkness, of salvation
versus destruction—an allegory of which Sister Ann M.
Dibb spoke so movingly this morning.
48. In Lehi’s dream an already difficult journey gets more
difficult when a mist of darkness arises, obscuring any
view of the safe but narrow path his family and others are
to follow. It is imperative to note that this mist of darkness
descends on all the travelers—the faithful and the
determined ones (the elect, we might even say) as well
as the weaker and ungrounded ones. The principal point
of the story is that the successful travelers resist all
distractions, including the lure of forbidden paths and
jeering taunts from the vain and proud who have taken
those paths. The record says that the protected “did
press their way forward, continually [and, I might add,
tenaciously] holding fast” to a rod of iron that runs
unfailingly along the course of the true path.4 However
dark the night or the day, the rod marks the way of that
solitary, redeeming trail.
Page 20 of 136
49. “I beheld,” Nephi says later, “that the rod of iron … was
the word of God, [leading] … to the tree of life; … a
representation of the love of God.” Viewing this
manifestation of God’s love, Nephi goes on to say:
50. “I looked and beheld the Redeemer of the world, …
[who] went forth ministering unto the people. …
51. “… And I beheld multitudes of people who were sick,
and who were afflicted with all manner of diseases, and
with devils and unclean spirits; … and they were healed
by the power of the Lamb of God; and the devils and the
unclean spirits were cast out.”5
52. Love. Healing. Help. Hope. The power of Christ to
counter all troubles in all times—including the end of
times. That is the safe harbor God wants for us in
personal or public days of despair. That is the message
with which the Book of Mormon begins, and that is the
message with which it ends, calling all to “come unto
Christ, and be perfected in him.”6 That phrase—taken
from Moroni’s final lines of testimony, written 1,000 years
after Lehi’s vision—is a dying man’s testimony of the only
true way.
53. May I refer to a modern “last days” testimony? When
Joseph Smith and his brother Hyrum started for
Carthage to face what they knew would be an imminent
martyrdom, Hyrum read these words to comfort the heart
of his brother:
54. “Thou hast been faithful; wherefore … thou shalt be
made strong, even unto the sitting down in the place
which I have prepared in the mansions of my Father.
55. “And now I, Moroni, bid farewell … until we shall meet
before the judgment-seat of Christ.”7
56. A few short verses from the 12th chapter of Ether in the
Book of Mormon. Before closing the book, Hyrum turned
down the corner of the page from which he had read,
marking it as part of the everlasting testimony for which
these two brothers were about to die. I hold in my hand
that book, the very copy from which Hyrum read, the
same corner of the page turned down, still visible. Later,
when actually incarcerated in the jail, Joseph the Prophet
turned to the guards who held him captive and bore a
powerful testimony of the divine authenticity of the Book
of Mormon.8 Shortly thereafter pistol and ball would take
the lives of these two testators.
57. As one of a thousand elements of my own testimony of
the divinity of the Book of Mormon, I submit this as yet
one more evidence of its truthfulness. In this their
greatest—and last—hour of need, I ask you: would these
men blaspheme before God by continuing to fix their
lives, their honor, and their own search for eternal
salvation on a book (and by implication a church and a
ministry) they had fictitiously created out of whole cloth?
58. Never mind that their wives are about to be widows and
their children fatherless. Never mind that their little band
of followers will yet be “houseless, friendless and
homeless” and that their children will leave footprints of
blood across frozen rivers and an untamed prairie floor.9
Never mind that legions will die and other legions live
declaring in the four quarters of this earth that they know
the Book of Mormon and the Church which espouses it
to be true. Disregard all of that, and tell me whether in
this hour of death these two men would enter the
presence of their Eternal Judge quoting from and finding
solace in a book which, if not the very word of God,
would brand them as imposters and charlatans until the
end of time? They would not do that! They were willing to
die rather than deny the divine origin and the eternal
truthfulness of the Book of Mormon.
59. For 179 years this book has been examined and
attacked, denied and deconstructed, targeted and torn
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apart like perhaps no other book in modern religious
history—perhaps like no other book in any religious
history. And still it stands. Failed theories about its
origins have been born and parroted and have died—
from Ethan Smith to Solomon Spaulding to deranged
paranoid to cunning genius. None of these frankly
pathetic answers for this book has ever withstood
examination because there is no other answer than the
one Joseph gave as its young unlearned translator. In
this I stand with my own great-grandfather, who said
simply enough, “No wicked man could write such a book
as this; and no good man would write it, unless it were
true and he were commanded of God to do so.”10
I testify that one cannot come to full faith in this latter-day
work—and thereby find the fullest measure of peace and
comfort in these, our times—until he or she embraces
the divinity of the Book of Mormon and the Lord Jesus
Christ, of whom it testifies. If anyone is foolish enough or
misled enough to reject 531 pages of a heretofore
unknown text teeming with literary and Semitic
complexity without honestly attempting to account for the
origin of those pages—especially without accounting for
their powerful witness of Jesus Christ and the profound
spiritual impact that witness has had on what is now tens
of millions of readers—if that is the case, then such a
person, elect or otherwise, has been deceived; and if he
or she leaves this Church, it must be done by crawling
over or under or around the Book of Mormon to make
that exit. In that sense the book is what Christ Himself
was said to be: “a stone of stumbling, … a rock of
offence,”11 a barrier in the path of one who wishes not to
believe in this work. Witnesses, even witnesses who
were for a time hostile to Joseph, testified to their death
that they had seen an angel and had handled the plates.
“They have been shown unto us by the power of God,
and not of man,” they declared. “Wherefore we know of a
surety that the work is true.”12
Now, I did not sail with the brother of Jared in crossing
an ocean, settling in a new world. I did not hear King
Benjamin speak his angelically delivered sermon. I did
not proselyte with Alma and Amulek nor witness the fiery
death of innocent believers. I was not among the Nephite
crowd who touched the wounds of the resurrected Lord,
nor did I weep with Mormon and Moroni over the
destruction of an entire civilization. But my testimony of
this record and the peace it brings to the human heart is
as binding and unequivocal as was theirs. Like them, “[I]
give [my name] unto the world, to witness unto the world
that which [I] have seen.” And like them, “[I] lie not, God
bearing witness of it.”13
I ask that my testimony of the Book of Mormon and all
that it implies, given today under my own oath and office,
be recorded by men on earth and angels in heaven. I
hope I have a few years left in my “last days,” but
whether I do or do not, I want it absolutely clear when I
stand before the judgment bar of God that I declared to
the world, in the most straightforward language I could
summon, that the Book of Mormon is true, that it came
forth the way Joseph said it came forth and was given to
bring happiness and hope to the faithful in the travail of
the latter days.
My witness echoes that of Nephi, who wrote part of the
book in his “last days”:
“Hearken unto these words and believe in Christ; and if
ye believe not in these words believe in Christ. And if ye
shall believe in Christ ye will believe in these words, for
they are the words of Christ, … and they teach all men
that they should do good.
65. “And if they are not the words of Christ, judge ye—for
Christ will show unto you, with power and great glory,
that they are his words, at the last day.”14
66. Brothers and sisters, God always provides safety for the
soul, and with the Book of Mormon, He has again done
that in our time. Remember this declaration by Jesus
Himself: “Whoso treasureth up my word, shall not be
deceived”15—and in the last days neither your heart nor
your faith will fail you. Of this I earnestly testify in the
name of Jesus Christ, amen.
Lesson 5 - The Restoration of the Priesthood
Joseph Smith—History 1:68–72; Doctrine and Covenants 13:1; 84:18–22; 107:1–19.
Thomas S. Monson, “The Priesthood—a Sacred Gift,” Ensign or Liahona, May 2007, 57–60.
The Priesthood—a Sacred Gift
It is our responsibility to conduct our lives so that we are ever worthy of the priesthood we bear.
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1.Brethren, we are assembled this
evening as a mighty body of the
priesthood, both here in the
Conference Center and in locations
throughout the world. I am honored
by the privilege to speak to you. I
pray that the inspiration of the Lord
will guide my thoughts and inspire
my words.
During the past several weeks, as I have contemplated
what I might say to you tonight, I have thought
repeatedly of the blessing which is ours to be bearers of
the sacred priesthood of God. When we look at the world
as a whole, with a population of over 6 1/2 billion people,
we realize that we comprise a very small, select group.
We who hold the priesthood are, in the words of the
Apostle Peter, “a chosen generation, a royal
priesthood.”1
President Joseph F. Smith defined the priesthood as “the
power of God delegated to man by which man can act in
the earth for the salvation of the human family, … by
which [men] may speak the will of God as if the angels
were here to speak it themselves; by which men are
empowered to bind on earth and it shall be bound in
heaven, and to loose on earth and it shall be loosed in
heaven.” President Smith added, “[The priesthood] is
sacred, and it must be held sacred by the people.”2
My brethren, the priesthood is a gift which brings with it
not only special blessings but also solemn
responsibilities. It is our responsibility to conduct our
lives so that we are ever worthy of the priesthood we
bear. We live in a time when we are surrounded by much
that is intended to entice us into paths which may lead to
our destruction. To avoid such paths requires
determination and courage.
Courage counts. This truth came to me in a most vivid
and dramatic manner many years ago. I was serving as
a bishop at the time. The general session of our stake
conference was being held in the Assembly Hall on
Temple Square in Salt Lake City. Our stake presidency
was to be reorganized. The Aaronic Priesthood,
including members of bishoprics, were providing the
music for the conference. As we concluded singing our
first selection, President Joseph Fielding Smith, our
conference visitor, stepped to the pulpit and read for
sustaining approval the names of the new stake
presidency. He then mentioned that Percy Fetzer, who
became our new stake president, and John Burt, who
became the first counselor—each of whom had been
counselors in the previous presidency—had been made
aware of their new callings before the conference began.
However, he indicated that I, who had been called to be
second counselor in the new presidency, had no
previous knowledge of the calling and was hearing of it
for the first time as my name was read for sustaining
vote. He then announced, “If Brother Monson is willing to
respond to this call, we will be pleased to hear from him
now.”
6. As I stood at the pulpit and gazed out on that sea of
faces, I remembered the song we had just sung. It
pertained to the Word of Wisdom and was titled “Have
Courage, My Boy, to Say No.” That day I selected as my
acceptance theme “Have Courage, My Boy, to Say Yes.”
The call for courage comes constantly to each of us—the
courage to stand firm for our convictions, the courage to
fulfill our responsibilities, the courage to honor our
priesthood.
7. Wherever we go, our priesthood goes with us. Are we
standing in “holy places”?3 Said President J. Reuben
Clark Jr., who served for many years as a counselor in
the First Presidency: “The Priesthood is not like a suit of
clothes that you can lay off and take back on. …
Depending upon ourselves [it is] an everlasting
endowment.” He continued: “If we really had that …
conviction … that we could not lay [the priesthood]
aside, and that God would hold us responsible if we
[demeaned] it, it would save us from doing a good many
things, save us from going a good many places. If, every
time we started a little detour away from the straight and
narrow, we would remember, ‘I am carrying my
Priesthood here. Should I?’ it would not take us long to
work back into the straight and narrow.”4
8. President Spencer W. Kimball said: “There is no limit to
the power of the priesthood which you hold. The limit
comes in you if you do not live in harmony with the Spirit
of the Lord and you limit yourselves in the power you
exert.”5
9. My brethren of the priesthood—from the youngest to the
oldest—are you living your life in accordance with that
which the Lord requires? Are you worthy to bear the
priesthood of God? If you are not, make the decision
here and now, muster the courage it will take, and
institute whatever changes are necessary so that your
life is what it should be. To sail safely the seas of
mortality, we need the guidance of that eternal mariner—
even the great Jehovah. If we are on the Lord’s errand,
we are entitled to the Lord’s help.
10. His help has come to me on countless occasions
throughout my life. During the final phases of World War
II, I turned 18 and was ordained an elder—one week
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before I departed for active duty with the navy. A
member of my ward bishopric was at the train station to
bid me farewell. Just before train time, he placed in my
hand a book which I hold before you tonight. Its title: The
Missionary’s Hand Book. I laughed and commented, “I’ll
be in the navy—not on a mission.” He answered, “Take it
anyway. It may come in handy.”
It did. During basic training our company commander
instructed us concerning how we might best pack our
clothing in a large seabag. He then advised, “If you have
a hard, rectangular object you can place in the bottom of
the bag, your clothes will stay more firm.” I thought,
“Where am I going to find a hard, rectangular object?”
Suddenly I remembered just the right rectangular object
—The Missionary’s Hand Book. And thus it served for 12
weeks at the bottom of that seabag.
The night preceding our Christmas leave, our thoughts
were, as always, on home. The barracks were quiet.
Suddenly I became aware that my buddy in the
adjoining bunk—a member of the Church, Leland Merrill
—was moaning in pain. I asked, “What’s the matter,
Merrill?”
He replied, “I’m sick. I’m really sick.”
I advised him to go to the base dispensary, but he
answered knowingly that such a course would prevent
him from being home for Christmas. I then suggested he
be quiet so that we didn’t awaken the entire barracks.
The hours lengthened; his groans grew louder. Then, in
desperation, he whispered, “Monson, aren’t you an
elder?” I acknowledged this to be so, whereupon he
pleaded, “Give me a blessing.”
I became very much aware that I had never given a
blessing. I had never received such a blessing; I had
never witnessed a blessing being given. My prayer to
God was a plea for help. The answer came: “Look in the
bottom of the seabag.” Thus, at 2:00 a.m. I emptied on
the deck the contents of the bag. I then took to the nightlight that hard, rectangular object, The Missionary’s Hand
Book, and read how one blesses the sick. With about
120 curious sailors looking on, I proceeded with the
blessing. Before I could stow my gear, Leland Merrill was
sleeping like a child.
The next morning, Merrill smilingly turned to me and
said, “Monson, I’m glad you hold the priesthood!” His
gladness was only surpassed by my gratitude—
gratitude not only for the priesthood but for being worthy
to receive the help I required in a time of desperate need
and to exercise the power of the priesthood.
Brethren, our Lord and Savior said, “Come, follow me.”6
When we accept His invitation and walk in His footsteps,
He will direct our paths.
In April of 2000, I felt such direction. I had received a
phone call from Rosa Salas Gifford, whom I did not know.
She explained that her parents had been visiting from
Costa Rica for a few months and that just a week prior to
her call, her father, Bernardo Agusto Salas, had been
diagnosed with liver cancer. She indicated that the
doctors had informed the family that her father would live
just a few more days. Her father’s great desire, she
explained, was to meet me before he died. She left her
address and asked if I could come to her home in Salt
Lake City to visit with her father.
Because of meetings and obligations, it was rather late
when I left my office. Instead of going straight home,
however, I felt impressed that I should drive further south
and visit Brother Salas that very evening. With the
address in hand, I attempted to locate the residence. In
rather heavy traffic and with dimming light, I drove past
the location where the road to the house should have
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been. I could see nothing. However, I don’t give up
easily. I drove around the block and came back. Still
nothing. One more time I tried and still no sign of the
road. I began to feel that I would be justified in turning
toward home. I had made a gallant effort but had been
unsuccessful in finding the address. Instead, I offered a
silent prayer for help. The inspiration came that I should
approach the area from the opposite direction. I drove a
distance and turned the car around so that I was now on
the other side of the road. Going in this direction, the
traffic was much lighter. As I neared the location once
again, I could see, through the faint light, a street sign
that had been knocked down—it was lying on its side at
the edge of the road—and a nearly invisible, weedcovered track leading to a small apartment building and
a single, tiny residence some distance from the main
road. As I drove toward the buildings, a small girl in a
white dress waved to me, and I knew that I had found
the family.
I was ushered into the home and then to the room where
Brother Salas lay. Surrounding the bed were three
daughters and a son-in-law, as well as Sister Salas. All
but the son-in-law were from Costa Rica. Brother Salas’s
appearance reflected the gravity of his condition. A
damp rag with frayed edges—not a towel or a washcloth
but a damp rag with frayed edges—rested upon his
forehead, emphasizing the humble economic
circumstances of the family.
With some prompting, Brother Salas opened his eyes,
and a wan smile graced his lips as I took him by the
hand. I spoke the words, “I have come to meet you.”
Tears welled up in his eyes and in mine.
I asked if a blessing would be desired, and the
unanimous answer from the family members was
affirmative. Since the son-in-law did not hold the
priesthood, I proceeded by myself to provide a
priesthood blessing. The words seemed to flow freely
under the direction of the Spirit of the Lord. I included the
Savior’s words found in the Doctrine and Covenants,
section 84, verse 88: “I will go before your face. I will be
on your right hand and on your left, and my Spirit shall
be in your hearts, and mine angels round about you, to
bear you up.” Following the blessing, I offered a few
words of comfort to the grieving family members. I spoke
carefully so they could understand my English. And then,
with my limited Spanish language ability, I let them know
that I loved them and that our Heavenly Father would
bless them.
I asked for the family Bible and directed their attention to
3 John, verse 4: “I have no greater joy than to hear that
my children walk in truth.” I said to them, “This is what
your husband and father would have you remember as
he prepares to depart this earthly existence.”
With tears streaming down her face, Brother Salas’s
sweet wife then asked if I would write down the
references for the two scriptures I had shared with them
so that the family might read them again. Not having
anything handy on which I could write, Sister Salas
reached into her purse and drew from it a slip of paper.
As I took it from her, I noticed it was a tithing receipt. My
heart was touched as I realized that, despite the
extremely humble circumstances in which the family
lived, they were faithful in paying their tithes.
After a tender farewell, I was escorted to my car. As I
drove homeward, I reflected on the special spirit we had
felt. I experienced, as well, as I have many times before,
a sense of gratitude that my Heavenly Father had
answered another person’s prayer through me.
27. My brethren, let us ever remember that the priesthood of
God which we bear is a sacred gift which brings to us
and to those we serve the blessings of heaven. May we,
in whatever place we may be, honor and protect that
priesthood. May we ever be on the Lord’s errand, that we
might ever be entitled to the Lord’s help.
28. There is a war being waged for men’s souls—yours and
mine. It continues without abatement. Like a clarion call
comes the word of the Lord to you and to me and to
priesthood holders everywhere: “Wherefore, now let
every man learn his duty, and to act in the office in which
he is appointed, in all diligence.”7
29. May we each have the courage to do so, I pray in the
name of Jesus Christ, amen.
Lesson 6 - The Organization of the Church
Doctrine and Covenants 1:30; 20:1–3, 17–37, 68–69.
Henry B. Eyring, “The True and Living Church,” Ensign or Liahona, May 2008, 20–24.
The True and Living Church
The Church of Jesus Christ of Latter-day Saints is true, and it lives on.
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1.As we sustain Thomas Spencer
Monson as prophet, seer, and
revelator and President of the
Church, and D. Todd Christofferson
as an Apostle and member of the
Quorum of the Twelve Apostles, we
have seen and felt evidence that The
Church of Jesus Christ of Latter-day
Saints is both true and living. The
Lord spoke to those through whom He restored the
Church in the latter days. He said of them that they
“might have power to lay the foundation of this church,
and to bring it forth out of obscurity and out of darkness,
the only true and living church upon the face of the
whole earth, with which I, the Lord, am well pleased,
speaking unto the church collectively and not
individually—
“For I the Lord cannot look upon sin with the least degree
of allowance;
“Nevertheless, he that repents and does the
commandments of the Lord shall be forgiven;
“And he that repents not, from him shall be taken even
the light which he has received; for my Spirit shall not
always strive with man, saith the Lord of Hosts.”1
This is the true Church, the only true Church, because in
it are the keys of the priesthood. Only in this Church has
the Lord lodged the power to seal on earth and to seal in
heaven as He did in the time of the Apostle Peter. Those
keys were restored to Joseph Smith, who then was
authorized to confer them upon the members of the
Quorum of the Twelve.
When the Prophet Joseph was murdered, the enemies of
the Church thought that the Church would die. They
thought it was the creation of a mortal man and therefore
would perish with him. But their hopes were dashed. It
was the true Church, and it also had the power to live on,
even when those chosen for a time to lead it died.
We have seen today a demonstration that this is the true
and living Church. The keys of the priesthood are held
by mortals, but the way has been prepared by the Lord
for the keys to remain functioning on the earth so long as
the people exercise faith both that the keys are on the
earth and that they have been passed on by the will of
God to His chosen servants.
God’s people have not always been worthy of the
marvelous experience we have shared today. The
Apostles, after the Ascension of Christ, continued to
exercise the keys He left with them. But because of
disobedience and loss of faith by the members, the
Apostles died without the keys being passed on to
successors. We call that tragic episode “the Apostasy.”
Had the members of the Church in those days had the
opportunity and the will to exercise faith as you have
today, the Lord would not have taken the keys of the
priesthood from the earth. So this is a day of historical
significance and of eternal importance in the history of
the world and to the children of our Heavenly Father.
9. Now our obligation is to remain worthy of the faith
necessary for us to fulfill our promise to sustain those
who have been called. The Lord was well pleased with
the Church at the beginning of the Restoration, as He is
today. But He cautioned the members then, as He does
now, that He cannot look upon sin with the least degree
of allowance. For us to sustain those who have been
called today, we must examine our lives, repent as
necessary, pledge to keep the Lord’s commandments,
and follow His servants. The Lord warns us that if we do
not do those things, the Holy Ghost will be withdrawn, we
will lose the light which we have received, and we will
not be able to keep the pledge we have made today to
sustain the Lord’s servants in His true Church.
10. Each of us must make an individual evaluation. First, we
need to measure the depth of our gratitude for
membership in the true Church of Jesus Christ. Second,
we need to know by the power of the Holy Ghost in what
ways we can do better in keeping the commandments.
11. We know from prophecy that not only will the true and
living Church not be taken from the earth again, but it will
become better. Our lives will be transformed for the
better as we exercise faith unto repentance, always
remember the Savior, and try ever harder to keep His
commandments. The scriptures contain promises that
when the Lord comes again to His Church, He will find it
spiritually prepared for Him. That should make us both
determined and optimistic. We must do better. We can.
And we will.
12. On this day especially it would be wise to determine to
sustain with our faith and our prayers all those who serve
us in the kingdom. I am personally aware of the power of
the faith of members of the Church to sustain those who
have been called. In the last few weeks I have felt in
powerful ways the prayers and the faith of people whom
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I do not know and who know me only as someone called
to serve through the keys of the priesthood. President
Thomas S. Monson will be blessed by your sustaining
faith. His family will likewise have blessings poured out
upon them because of your faith and your prayers. All
those who were sustained by you today will be sustained
by God because of their faith and yours.
Every member will have opportunities to sustain through
service given in the name of God. The Church is a
powerful force for the blessing of its members and all
people across the earth. For instance, the Church has
done remarkable humanitarian work across the earth. All
of that is possible because of the faith of members and
of friends that God lives and that the Lord wishes to
succor all of those in need whom He can reach through
His faithful disciples.
Additionally, it is through the Church and the ordinances
which are in it that the blessings of the sealing power
reach into the spirit world. This is a true and living
Church, reaching even to those who are no longer living.
As you have the faith to find the names of your
ancestors, as you go to the house of the Lord to offer
them vicarious ordinances, you sustain this great work,
whose purpose is to offer salvation to all of Heavenly
Father’s children who come into this world.
I would like to speak of some of the reasons I see for
gratitude for a true and living Church. Then I will suggest
some ways in which I see the Church being prepared for
the Savior’s return. And finally, I will bear my testimony of
how I have come to know that this is the true and living
Church.
Most of all I am grateful for my experience of the
cleansing power available through the ordinances
performed by the power of priesthood. I have felt
forgiveness and cleansing through baptism by those
with authority. I have felt the burning in my bosom that is
only possible because of words spoken by servants of
God: “Receive the Holy Ghost.”
My sense of gratitude stems also from blessings to my
family. It is the sealing power and our knowledge of it
which changes and transforms our family life here and
our expectations for the joy of family life in the world to
come. The thought and the hope that I can have eternal
relationships carries me through the trials of separation
and the loneliness which are part of mortal existence.
The promise to the faithful in The Church of Jesus Christ
of Latter-day Saints is that we may have associations
and an expansion of families in the eternities. That
assurance changes forever and for the better all of our
associations in families.
For example, I am at a stage in my life when, because of
great distances, I cannot come to know well
grandchildren and, in time, great-grandchildren. There
are also people who have never had the opportunity for
marriage and parenthood who have the same yearning
as I do to somehow be close to family. Because of the
restoration of the knowledge of eternal families, we are
more hopeful and more kindly in all our family relations.
The greatest joys in this life center in families, as they will
in the worlds to come. I am so grateful for the assurance
I have that if we are faithful, the same sociality which we
enjoy here in this life will be forever with us in the world to
come, in eternal glory.2
I can see evidence of the prophesied perfecting of the
Church. For example, as I travel and come to know the
members of the Church, I see that there is a steady
improvement in their lives. In their simple faith and
obedience, the Atonement is changing and edifying the
members. Frequently I am in meetings with obviously
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humble people who are allowed to teach lessons and
give sermons which have in them power like that given to
Lehi and Nephi, the sons of Helaman. You remember the
account:
“And it came to pass that Nephi and Lehi did preach
unto the Lamanites with such great power and authority,
for they had power and authority given unto them that
they might speak, and they also had what they should
speak given unto them.”3
I am confident that the repeated wish of President
Gordon B. Hinckley will be granted. He taught that all
who come into the Church might be retained in full
fellowship if they are nourished by the good word of
God. I remember him saying that the last words that he
might speak at the end of his service would be
“retention, retention, retention.” His words live on in the
leadership of President Monson and in all of us as we
qualify to have the power of a Lehi and a Nephi to
nourish with the good word of God. I am confident that
you will continue, as I will, to be amazed by humble
Latter-day Saints who home teach, visit teach, and speak
to their nonmember friends with ever greater power.
For years we have remembered the words of President
David O. McKay: “Every member a missionary.” I am
confident that the day is coming that through the faith of
the members we will see increasing numbers of people
invited to hear the word of God who will then come into
the true and living Church.
There is another improvement I am confident will come.
Families across the Church are searching for ways to
strengthen and protect their children against the evils
around them. In some cases those parents are
desperately trying to bring back some in their family who
have wandered. I am confident that there will be,
increasingly, a reward given by God for their efforts.
Those who never give up will find that God never gave
up and that He will help them.
Much of that help will come from those called to serve in
the Church. The spirit of reaching out will increase so
that many will be as the young Bishop Thomas Monson
was, inspired with practical ways to invite and
encourage those who may, for a time, not recognize the
blessings God has in store for them. President Monson
to this day remembers people he labored to rescue
when he was their bishop. My hope would be that all of
us would have the confidence that God will guide us in
reaching out, and back, to those God would have us
bring with us as we go home to Him.
Another improvement I see coming in the kingdom is a
desire and a capacity to reach out to the poor and those
in need. I have seen an amazing increase among the
members of the Church in sympathy for victims of natural
disasters across the world. In obituary notices I see
families asking that donations be sent to the Perpetual
Education Fund or to the Church’s Humanitarian Fund.
The Prophet Joseph Smith saw that wonderful
development. He said that as a person becomes truly
converted, he or she will want to range across the earth
caring for Heavenly Father’s children.4 That is already
beginning to happen among more of the members of the
Church. What is remarkable to me is that the pattern of
giving to those in need extends to those who have less
themselves and seems to be unaffected by whether we
are in good or difficult economic times. That is evidence
to me that the Atonement is working ever more effectively
among the members.
My testimony that this is the true and living Church
began in my childhood. One of my earliest memories is
of a conference meeting held not in some place like this
but in a rented room of a hotel. A man was speaking
whom I did not know, nor do I know his name today. I
knew only that he was someone sent to our little district
in the mission field by someone who held the priesthood.
I do not know what he said. But I received a powerful,
certain witness before I was eight, even before I was
baptized, that I was hearing a servant of God in the true
Church of Jesus Christ. It was not the rental room nor the
size of the congregation, which was small, but it was a
witness that I had been blessed at that moment to be in
a meeting of the true Church.
28. When I moved with my family to the organized stakes of
the Church in my teen years, for the first time I felt the
power of priesthood quorums and of a loving bishop. I
still remember and can feel the assurances that came
when I sat in a priests quorum next to a bishop and knew
that he had the keys of a true judge in Israel.
29. That same witness came early in my life on two Sundays,
one in Albuquerque, New Mexico, and the other in
Boston, Massachusetts. In each case I was present on
the day that a stake was organized from a district.
Seemingly ordinary men whom I knew well were called
as stake presidents. I raised my hand on those days as
you did today and had a witness come to me that God
had called His servants and that I would be blessed by
their service and for sustaining them. I have now felt that
same miracle countless times across the Church.
30. I saw in the days and months that followed their being
sustained that those stake presidents were lifted up to
their callings. I have seen the same miracle in the
service of President Monson as he received the call to
preside as the prophet and President of the Church and
to exercise all the keys of the priesthood in the earth.
Revelation and inspiration have come to him in my
presence, which confirms to me that God is honoring
those keys. I am an eyewitness. They are keys of a
priesthood which is, in the Lord’s words, “without
beginning or end.”5
31. I bear you my solemn witness that this is the true and
living Church of Jesus Christ. Heavenly Father will
answer your fervent prayers to know that for yourself. You
can have a witness that the calls which you sustained
today were from God. Even more, you can know that
within this Church, ordinances are performed which can
cleanse souls and bind on earth and in heaven, as they
were in the days of Peter, James, and John. Those keys
and ordinances are now restored in their fulness through
the Prophet Joseph Smith and have been passed on
through his successors. Jesus is the Christ. He lives. I
know that. I testify that Thomas S. Monson is His living
prophet. The Church of Jesus Christ of Latter-day Saints
is true, and it lives on. I so testify in the name of Jesus
Christ, amen.
Lesson 7 - Proclaim the Everlasting Gospel
Doctrine and Covenants 4:1–7; 18:10–16; 29:4–7; 31:1–12; 33:2–7; 34:5–6; 39:20–23; 88:81.
Neil L. Andersen, “It’s a Miracle,” Ensign or Liahona, May 2013, 77–80.
It’s a Miracle
If you’re not a full-time missionary with a missionary badge pinned on your coat, now is the time to paint
one on your heart—painted, as Paul said, “not with ink, but with the Spirit of the living God.”
2.
3.
4.
5.
1.The mortal life of Jesus Christ was
filled with miracles: a virgin mother, a
new star, angels appearing to
shepherds, the blind seeing, the
lame walking, angels in Gethsemane
and at the tomb, and the greatest
miracle of all—His glorious
Resurrection.
Can you imagine the scene of the eleven Apostles on the
mountain near Galilee when the risen Lord came to them
and said: “Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son,
and of the Holy Ghost”?1 “Go ye into all the world, and
preach the gospel to every creature.”2
“All nations”? “All the world”? “Every creature”? Was it
possible? Although Jesus reassured them, they must
have wondered if miracles really would accompany them
in spreading the gospel.3
Faith overcame doubt, and Peter lifted his voice, saying:
“All ye that dwell at Jerusalem, … hearken to my words:
…
“… Jesus of Nazareth, … [whom] ye have taken, and by
wicked hands have crucified and slain: …
“This Jesus … God [hath] raised up, [and] we all are
witnesses.”4
There was an undeniable spiritual outpouring that day,
and 3,000 souls were baptized. As Jesus promised,
signs and miracles were following the faith of the
believers.
6. As the Church of Jesus Christ was restored to the earth
183 years ago, the Lord’s charge to His small band of
disciples echoed His words spoken centuries before:
“The voice of warning shall be unto all people.”5 “For,
verily, the sound must go forth … into all the world, and
unto the uttermost parts of the earth.”6
7. “All people”? “All the world”? “The uttermost parts of the
earth”? Was it possible?
8. The Savior reassured His Latter-day Saints,7 but could
they foresee the reach and destiny of this marvelous
work? They must have wondered if miracles really would
accompany them in spreading the gospel.
9. Again, faith overcame doubt, and thousands were
baptized. In England, Elder Wilford Woodruff found an
entire community awaiting his arrival. The Spirit of the
Lord fell upon them, and he baptized 45 preachers and
several hundred members during his first month at
Benbow farm.8
10. Our day is no different. When Elder David A. Bednar and
I were missionaries approximately 40 years ago (and I
can assure you that we are not the oldest of the returned
missionaries sitting in the red chairs), there were 16,000
missionaries. As President Thomas S. Monson reported
yesterday, we now have 65,000—more than ever before.
There were then 562 stakes. Today there are more than
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11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
3,000. At that time, our wards and branches were in 59
countries. Today we have congregations in 189 of the
224 nations and territories of the world. We are few in
number, just as Nephi foretold.9 But at the same time,
you and I are eyewitnesses of Daniel’s prophetic words:
the “stone … cut … without hands … [is filling] the whole
earth.”10
Our day is a remarkable time of miracles. Six months
ago as President Monson announced the age change for
young men and young women desiring to serve
missions, there was an undeniable spiritual outpouring.
Faith overcame doubt, and young men and women
moved forward. The Thursday following conference, I
was assigned to recommend missionary calls to the First
Presidency. I was amazed to see the applications of 18year-old men and 19-year-old women who had already
adjusted their plans, visited their doctors, been
interviewed by their bishops and stake presidents, and
submitted their missionary applications—all in just five
days. Thousands more have now joined them. It’s a
miracle.
We are grateful for the energizing faith of our sisters, the
growing number of missionaries from countries across
the world, and the increasing number of couples ready
to serve. Fifty-eight new missions have been announced,
and our bulging missionary training center in Provo has
amazingly found a new companion in Mexico City.
President Thomas S. Monson has said: “We take most
seriously the Savior’s mandate … , ‘Go ye therefore, and
teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost.’”11 “This …
cause … will continue to go forth, changing and blessing
lives. … No force in the entire world can stop the work of
God.”12
We are witnessing the miracles of the Lord as His gospel
is spreading across the world.
Brothers and sisters, as surely as the Lord has inspired
more missionaries to serve, He is also awakening the
minds and opening the hearts of more good and honest
people to receive His missionaries. You already know
them or will know them. They are in your family and live
in your neighborhood. They walk past you on the street,
sit by you in school, and connect with you online. You too
are an important part of this unfolding miracle.
If you’re not a full-time missionary with a missionary
badge pinned on your coat, now is the time to paint one
on your heart—painted, as Paul said, “not with ink, but
with the Spirit of the living God.”13 And returned
missionaries, find your old missionary tag. Don’t wear it,
but put it where you can see it. The Lord needs you now
more than ever to be an instrument in His hands. All of
us have a contribution to make to this miracle.
Every righteous member of the Church has thought
about how to share the gospel. Some share the gospel
naturally, and we can learn a lot from them.14 Some
struggle and wonder how to do better, wishing that guilty
feeling we sometimes feel would find somewhere else to
go.
Our desire to share the gospel takes all of us to our
knees, and it should, because we need the Lord’s help.
President Monson has asked that we pray for “those
areas where our influence is limited and where we are
not allowed to share the gospel freely.”15 As we earnestly
and unitedly petition our Father in Heaven, the Lord will
continue to open important doors for us.
We also pray for our own opportunities to share the
gospel. The Apostle Peter said, “Be ready always to give
an answer to every man that asketh … a reason [for] the
hope that is in you.”16
21. With the confusion17 and commotion18 of today’s world,
it’s not surprising that fewer people are attending their
places of worship. Although many want to be closer to
God and to better understand the purpose of life, they
have unanswered questions. Many have hearts open to
the truth, but as the prophet Amos described, “they [are
running] to and fro [seeking] the word of the Lord, and
[cannot] find it.”19 You can help answer their questions.
In your everyday conversations you can add to their faith
in Christ.20
22. The Savior said: “Hold up your light that it may shine
unto the world. Behold I am the light which ye shall hold
up.”21
23. I promise you, as you pray to know with whom to speak,
names and faces will come into your mind. Words to
speak will be given in the very moment you need them.22
Opportunities will open to you. Faith will overcome
doubt, and the Lord will bless you with your very own
miracles.
24. The Savior taught us how to share the gospel. I like the
story of Andrew, who asked, “Master, where dwellest
thou?”23 Jesus could have responded with the location of
where He lived. But instead He said to Andrew, “Come
and see.”24 I like to think that the Savior was saying,
“Come and see not only where I live but how I live. Come
and see who I am. Come and feel the Spirit.” We don’t
know everything about that day, but we do know that
when Andrew found his brother Simon, he declared, “We
have found … the Christ.”25
25. To those who show an interest in our conversations, we
can follow the Savior’s example by inviting them to
“come and see.” Some will accept our invitation, and
others will not. We all know someone who has been
invited several times before accepting an invitation to
“come and see.” Let’s also think about those who once
were with us but who now we rarely see, inviting them to
come back and see once more.
26. We respect each person’s choice and timing. The Lord
said, “Let every man choose for himself.”26 A person’s
lack of interest need not diminish our bonds of friendship
and love. Whether or not the invitation is accepted as
you invite others to “come and see,” you will feel the
approval of the Lord and, with that approval, an added
measure of faith to share your beliefs again and again.
27. For those using the Internet and mobile phones, there
are new ways to invite others to “come and see.” Let’s
make sharing our faith online more a part of our daily life.
LDS.org, Mormon.org, Facebook, Twitter—all provide
opportunities.
28. To share the gospel, young members in Boston started
several blogs.27 Those who joined the Church began
their learning online, followed by discussions with the
missionaries. This experience also helped the youth
have greater faith in talking about the gospel in person.
One of them said, “This isn’t missionary work. This is
missionary fun.”28
29. We are all in this together. With fellow ward members and
missionaries, we plan and pray and help one another.
Please keep the full-time missionaries in your thoughts
and prayers. Trust them with your family and friends. The
Lord trusts them and has called them to teach and bless
those who seek Him.
30. President Paulo Kretly of the Mozambique Maputo
Mission shared this experience: “It is common in
Mozambique [for] couples to live their lives together
[without being married because] African tradition
require[s] an expensive dowry to marry, a dowry most
couples can’t afford.”29
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31. Members and missionaries thought and prayed about
how to help.
32. The answer to their prayers was that they would
emphasize the law of chastity and the importance of
marriage and eternal families. And while helping couples
to repent and legally marry, they would teach of the
happiness that only comes through following Jesus
Christ.
33. This is a picture of couples from two different cities in
Mozambique. Married on Friday, they were baptized with
their older children on Saturday.30 Friends and family
were invited to “come and see,” and hundreds did
“come and see.”
34. Following the baptism, one sister said, “We needed to
choose whether to follow the traditions of our fathers or
to follow Jesus Christ. We chose to follow Christ.”31
35. You may not live in Mozambique, but in your own way, in
your own culture, you can share the restored gospel of
Jesus Christ.
36. Pray to your Heavenly Father. This is His sacred work. He
will guide you in what to do. He will open doors, remove
roadblocks, and help you overcome obstacles. The Lord
declared, “The voice of warning shall be unto all people,
by the mouths of my disciples, … and none shall stay
them.”32
37. I testify that “the voice of the Lord [shall be] unto the
ends of the earth, that all that will hear may hear.”33 It’s a
miracle. It is a miracle. In the name of Jesus Christ,
amen.
Lesson 8 - The Gathering of Latter-day Israel
Doctrine and Covenants 37:1–3; 38:31–33; 39:15; 45:62–67; 95:8; 110:9; 115:5–6.
Russell M. Nelson, “The Gathering of Scattered Israel,” Ensign or Liahona, Nov. 2006, 79–82.
The Gathering of Scattered Israel
We help to gather the elect of the Lord on both sides of the veil.
1.My beloved brothers and sisters,
thank you for your faith, your
devotion, and your love. We share an
enormous responsibility to be who
the Lord wants us to be and to do
what He wants us to do. We are part
of a great movement—the gathering
of scattered Israel. I speak of this
doctrine today because of its unique
importance in God’s eternal plan.
Anciently, the Lord blessed Father Abraham with a
promise to make his posterity a chosen people.1
References to this covenant occur throughout the
scriptures. Included were promises that the Son of God
would come through Abraham’s lineage, that certain
lands would be inherited, that nations and kindreds of
the earth would be blessed through his seed, and more.2
While some aspects of that covenant have already been
fulfilled, the Book of Mormon teaches that this Abrahamic
covenant will be fulfilled only in these latter days!3 It also
emphasizes that we are among the covenant people of
the Lord.4 Ours is the privilege to participate personally
in the fulfillment of these promises. What an exciting time
to live!
4.
God’s promise for the gathering of scattered Israel was
equally emphatic.7 Isaiah, for example, foresaw that in
the latter days the Lord would send “swift messengers”
to these people who were so “scattered and peeled.”8
This promise of the gathering, woven all through the
fabric of the scriptures, will be fulfilled just as surely as
were the prophecies of the scattering of Israel.9
The Church of Jesus Christ in the Meridian of Time and
the Apostasy
6.
7.
8.
Israel Became Scattered
3.
Israel to Be Gathered
5.
Abrahamic Covenant
2.
returned, they were favored of the Lord, but again they
honored Him not. They rejected and vilified Him. A loving
but grieving Father vowed, “I will scatter you among the
heathen,”6 and that He did—into all nations.
As descendants of Abraham, the tribes of ancient Israel
had access to priesthood authority and blessings of the
gospel, but eventually the people rebelled. They killed
the prophets and were punished by the Lord. Ten tribes
were carried captive into Assyria. From there they
became lost to the records of mankind. (Obviously, the
ten tribes are not lost to the Lord.) Two remaining tribes
continued a short time and then, because of their
rebellion, were taken captive into Babylon.5 When they
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Prior to His Crucifixion, the Lord Jesus Christ had
established His Church. It included apostles, prophets,
seventies, teachers, and so forth.10 And the Master sent
His disciples into the world to preach His gospel.11
After a time the Church as established by the Lord fell
into spiritual decay. His teachings were altered; His
ordinances were changed. The Great Apostasy came as
had been foretold by Paul, who knew that the Lord would
not come again “except there come a falling away
first.”12
This Great Apostasy followed the pattern that had ended
each previous dispensation. The very first was in the
time of Adam. Then came dispensations of Enoch, Noah,
Abraham, Moses, and others. Each prophet had a divine
commission to teach of the divinity and the doctrine of
the Lord Jesus Christ. In each age these teachings were
meant to help the people. But their disobedience
resulted in apostasy. Thus, all previous dispensations
were limited in time and location. They were limited in
time because each ended in apostasy. They were limited
in location to a relatively small segment of planet earth.
The Restoration of All Things
9.
Thus a complete restoration was required. God the
Father and Jesus Christ called upon the Prophet Joseph
Smith to be the prophet of this dispensation. All divine
powers of previous dispensations were to be restored
through him.13 This dispensation of the fulness of times
would not be limited in time or in location. It would not
end in apostasy, and it would fill the world.14
The Gathering of Israel—an Integral Part of the
Restoration of All Things
10. As prophesied by Peter and Paul, all things were to be
restored in this dispensation. Therefore, there must
come, as part of that restoration, the long-awaited
gathering of scattered Israel.15 It is a necessary prelude
to the Second Coming of the Lord.16
11. This doctrine of the gathering is one of the important
teachings of The Church of Jesus Christ of Latter-day
Saints. The Lord has declared: “I give unto you a sign …
that I shall gather in, from their long dispersion, my
people, O house of Israel, and shall establish again
among them my Zion.”17 The coming forth of the Book of
Mormon is a sign to the entire world that the Lord has
commenced to gather Israel and fulfill covenants He
made to Abraham, Isaac, and Jacob.18 We not only
teach this doctrine, but we participate in it. We do so as
we help to gather the elect of the Lord on both sides of
the veil.
12. The Book of Mormon is central to this work. It declares
the doctrine of the gathering.19 It causes people to learn
about Jesus Christ, to believe His gospel, and to join His
Church. In fact, if there were no Book of Mormon, the
promised gathering of Israel would not occur.20
13. To us the honored name of Abraham is important. It is
mentioned in more verses of scriptures of the Restoration
than in all verses of the Bible.21 Abraham is linked to all
members of The Church of Jesus Christ of Latter-day
Saints.22 The Lord reaffirmed the Abrahamic covenant in
our day through the Prophet Joseph Smith.23 In the
temple we receive our ultimate blessings, as the seed of
Abraham, Isaac, and Jacob.24
The Dispensation of the Fulness of Times
14. This dispensation of the fulness of times was foreseen by
God as the time to gather, both in heaven and on earth.
Peter knew that after a period of apostasy, a restoration
would come. He, who had been with the Lord on the
Mount of Transfiguration, declared:
15. “Repent ye therefore, and be converted, that your sins
may be blotted out, when the times of refreshing shall
come from the presence of the Lord; …
16. “Whom the heaven must receive until the times of
restitution of all things, which God hath spoken by the
mouth of all his holy prophets since the world began.”25
17. In modern times the Apostles Peter, James, and John
were sent by the Lord with “the keys of [His] kingdom,
and a dispensation of the gospel for the last times; and
for the fulness of times,” in which He would “gather
together in one all things, both which are in heaven, and
which are on earth.”26
18. In the year 1830 the Prophet Joseph Smith learned of a
heavenly messenger named Elias, who possessed keys
to bring to pass “the restoration of all things.”27
19. Six years later the Kirtland Temple was dedicated. After
the Lord accepted that holy house, heavenly
messengers came with priesthood keys. Moses
appeared28 “and committed … the keys of the gathering
of Israel from the four parts of the earth, and the leading
of the ten tribes from the land of the north.
20. “After this, Elias appeared, and committed the
dispensation of the gospel of Abraham, saying that in us
and our seed all generations after us should be
blessed.”29
21. Then Elijah the prophet came and proclaimed, “Behold,
the time has fully come, which was spoken of by the
mouth of Malachi—testifying that he [Elijah] should be
sent, before the great and dreadful day of the Lord come
—to turn the hearts of the fathers to the children, and the
children to the fathers, lest the whole earth be smitten
with a curse.”30
22. These events occurred on April 3, 1836,31 and thus
fulfilled Malachi’s prophecy.32 Sacred keys of this
dispensation were restored.33
Gathering of Souls on the Other Side of the Veil
23. Mercifully, the invitation to “come unto Christ”34 can also
be extended to those who died without a knowledge of
the gospel.35 Part of their preparation requires earthly
efforts of others. We gather pedigree charts, create
family group sheets, and do temple work vicariously to
gather individuals unto the Lord and into their families.36
To Participate in the Gathering: A Commitment by
Covenant
24. Here on earth, missionary work is crucial to the gathering
of Israel. The gospel was to be taken first to the “lost
sheep of the house of Israel.”37 Consequently, servants
of the Lord have gone forth proclaiming the Restoration.
In many nations our missionaries have searched for
those of scattered Israel; they have hunted for them “out
of the holes of the rocks”; and they have fished for them
as in ancient days.38
25. The choice to come unto Christ is not a matter of
physical location; it is a matter of individual commitment.
People can be “brought to the knowledge of the Lord”39
without leaving their homelands. True, in the early days
of the Church, conversion often meant emigration as
well. But now the gathering takes place in each nation.
The Lord has decreed the establishment of Zion40 in
each realm where He has given His Saints their birth and
nationality. Scripture foretells that the people “shall be
gathered home to the lands of their inheritance, and shall
be established in all their lands of promise.”41 “Every
nation is the gathering place for its own people.”42 The
place of gathering for Brazilian Saints is in Brazil; the
place of gathering for Nigerian Saints is in Nigeria; the
place of gathering for Korean Saints is in Korea; and so
forth. Zion is “the pure in heart.”43 Zion is wherever
righteous Saints are. Publications, communications, and
congregations are now such that nearly all members
have access to the doctrines, keys, ordinances, and
blessings of the gospel, regardless of their location.
26. Spiritual security will always depend upon how one lives,
not where one lives. Saints in every land have equal
claim upon the blessings of the Lord.
27. This work of Almighty God is true. He lives. Jesus is the
Christ. This is His Church, restored to accomplish its
divine destiny, including the promised gathering of
Israel. President Gordon B. Hinckley is God’s prophet
today. I so testify in the name of Jesus Christ, amen.
Page 29 of 136
Lesson 9 - Follow the Living Prophet
Doctrine and Covenants 21:1–6; 28:2, 6–7; 43:1–7; 90:1–6, 16.
Kevin R. Duncan, “Our Very Survival,” Ensign or Liahona, Nov. 2010, 34–36.
Russell M. Nelson, “Sustaining the Prophets,” Ensign or Liahona, Nov. 2014, 74–77.
Our Very Survival
May we have the wisdom to trust in and follow the counsel of the living prophets and apostles.
2.
3.
4.
5.
6.
7.
1.The winter of 1848 was difficult and
challenging for the pioneer settlers in
the Salt Lake Valley. During the
summer of 1847 Brigham Young had
declared that the Saints had finally
reached their destination. “This is the
right place,”1 said Brigham Young,
who had been shown in a vision
where the Saints were to be
established. The early members of the Church had
endured tremendous adversity as the Restoration of the
gospel unfurled. They had been driven from their homes,
persecuted, and hounded. They had suffered untold
hardships as they crossed the plains. But now they were
at last in “the right place.”
And yet the winter of 1848 had been extremely harsh.
The winter had been so cold that some people’s feet had
been badly frozen. A spirit of uneasiness began to
descend upon the Saints. Some Church members
declared that they would not build their homes in the
valley. They wanted to remain in their wagons, for they
were sure that Church leadership would herald them on
to some better location. They had brought seeds and
fruit plants, but they dared not waste them by planting in
the barren desert wasteland. Jim Bridger, a well-known
explorer of the time, told Brigham Young he would give a
thousand dollars for the first bushel of corn raised in the
Salt Lake Valley because, he said, it could not be done.2
To complicate matters, gold had just been discovered in
California. Some Church members envisioned that life
would be simpler and more abundant if they were to
move on to California in search of riches and a better
climate.
Under this cloud of discontent, Brigham Young
addressed the members of the Church. He declared:
“[This valley] is the place God has appointed for His
people.
“We have been kicked out of the frying-pan into the fire,
out of the fire into the middle of the floor, and here we are
and here we will stay. God has shown me that this is the
spot to locate His people, and here is where they will
prosper; He will temper the elements for the good of His
Saints; He will rebuke the frost and the sterility of the soil,
and the land shall become fruitful. Brethren, go, now,
and plant … your … seeds.”
In addition to promising these blessings, President
Young declared that the Salt Lake Valley would become
known as a highway to the nations. Kings and emperors
would visit the land. Best of all, a temple to the Lord
would be erected.3
These were remarkable promises. Many Church
members had faith in Brigham Young’s prophecies, while
others remained skeptical and left for what they
assumed would be a better life. Yet history has shown
that every prophecy Brigham Young declared has come
to pass. The valley did blossom and produce. The Saints
prospered. The winter of 1848 was a great catalyst for
the Lord to teach His people a valuable lesson. They
learned—as we all must learn—that the only sure and
secure road to protection in this life comes through
trusting in and obeying the counsel from the prophets of
God.
8. Surely one of the crowning blessings of membership in
this Church is the blessing of being led by living
prophets of God. The Lord declared, “There is never but
one on the earth at a time on whom this power and the
keys of this priesthood are conferred.”4 The prophet and
President of the Church today, Thomas S. Monson,
receives God’s word for the entire membership of the
Church and for the world. In addition, we sustain as
prophets, seers, and revelators the counselors in the
First Presidency and the members of the Quorum of the
Twelve Apostles.
9. With frozen feet and a barren wasteland, those early
Saints surely needed faith to trust their prophet. Their
very survival and lives were at stake. Yet the Lord
rewarded their obedience and blessed and prospered
those who followed His mouthpiece.
10. And the Lord does the same today for you and me. This
world is full of so many self-help books, so many selfproclaimed experts, so many theorists, educators, and
philosophers who have advice and counsel to give on
any and all subjects. With technology today, information
on a myriad of subjects is available with the click of a
keystroke. It is easy to get caught in the trap of looking to
the “arm of flesh”5 for advice on everything from how to
raise children to how to find happiness. While some
information has merit, as members of the Church we
have access to the source of pure truth, even God
Himself. We would do well to search out answers to our
problems and questions by investigating what the Lord
has revealed through His prophets. With that same
technology today, we have at our fingertips access to the
words of the prophets on nearly any subject. What has
God taught us about marriage and the family through His
prophets? What has He taught us about education and
provident living through His prophets? What has He
taught us about personal happiness and fulfillment
through His prophets?
11. What the prophets teach may to some seem outdated,
unpopular, or even impossible. But God is a God of
order and has established a system whereby we may
know His will. “Surely the Lord God will do nothing, but
he revealeth his secret unto his servants the prophets.”6
At the opening of this, the dispensation of the fulness of
times, the Lord reaffirmed that He would communicate
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12.
13.
14.
15.
16.
17.
18.
with us through His prophets. He stated, “My word …
shall all be fulfilled, whether by mine own voice or by the
voice of my servants, it is the same.”7
Trusting in and following the prophets is more than a
blessing and a privilege. President Ezra Taft Benson
declared that “our [very] salvation hangs on” following
the prophet. He described what he called “Fourteen
Fundamentals in Following the Prophet.” In the session
this morning, Elder Claudio Costa of the Presidency of
the Seventy so eloquently instructed us on these 14
fundamentals. Because they are of such great
importance to our very salvation, I will repeat them again.
“First: The prophet is the only man who speaks for the
Lord in everything.
“Second: The living prophet is more vital to us than the
standard works.
“Third: The living prophet is more important to us than a
dead prophet.
“Fourth: The prophet will never lead the Church astray.
“Fifth: The prophet is not required to have any particular
earthly training or credentials to speak on any subject or
act on any matter at any time.
“Sixth: The prophet does not have to say ‘Thus saith the
Lord’ to give us scripture.
19. “Seventh: The prophet tells us what we need to know, not
always what we want to know.
20. “Eighth: The prophet is not limited by men’s reasoning.
21. “Ninth: The prophet can receive revelation on any matter,
temporal or spiritual.
22. “Tenth: The prophet may be involved in civic matters.
23. “Eleventh: The two groups who have the greatest
difficulty in following the prophet are the proud who are
learned and the proud who are rich.
24. “Twelfth: The prophet will not necessarily be popular with
the world or the worldly.
25. “Thirteenth: The prophet and his counselors make up the
First Presidency—the highest quorum in the Church.
26. “Fourteenth: [Follow] … the living prophet and the First
Presidency … and be blessed; reject them and suffer.”8
27. Brothers and sisters, like the Saints of 1848, we can
choose to follow the prophet, or we can look to the arm
of flesh. May we have the wisdom to trust in and follow
the counsel of the living prophets and apostles. I am a
witness of their goodness. I testify that they are called of
God. I also testify that there is no safer way to approach
life, find answers to our problems, gain peace and
happiness in this world, and protect our very salvation
than by obeying their words. I bear this witness in the
sacred name of the Lord Jesus Christ, amen.
Sustaining the Prophets
Our sustaining of prophets is a personal commitment that we will do our utmost to uphold their prophetic
priorities.
2.
3.
4.
1.President Eyring, we thank you for
your instructive and inspiring
message. My dear brothers and
sisters, we thank you for your faith
and devotion. Yesterday, we were
each invited to sustain Thomas S.
Monson as the prophet of the Lord
and President of the Lord’s Church.
And often we sing, “We thank thee, O God, for a
prophet.”1 Do you and I really understand what that
means? Imagine the privilege the Lord has given us of
sustaining His prophet, whose counsel will be untainted,
unvarnished, unmotivated by any personal aspiration,
and utterly true!
How do we really sustain a prophet? Long before he
became President of the Church, President Joseph F.
Smith explained, “It is an important duty resting upon the
Saints who … sustain the authorities of the Church, to do
so not only by the lifting of the hand, the mere form, but
in deed and in truth.”2
Well do I remember my most unique “deed” to sustain a
prophet. As a medical doctor and cardiac surgeon, I had
the responsibility of performing open-heart surgery on
President Spencer W. Kimball in 1972, when he was
Acting President of the Quorum of the Twelve Apostles.
He needed a very complex operation. But I had no
experience doing such a procedure on a 77-year-old
patient in heart failure. I did not recommend the
operation and so informed President Kimball and the
First Presidency. But, in faith, President Kimball chose to
have the operation, only because it was advised by the
First Presidency. That shows how he sustained his
leaders! And his decision made me tremble!
Thanks to the Lord, the operation was a success. When
President Kimball’s heart resumed beating, it did so with
great power! At that very moment, I had a clear witness
5.
6.
7.
8.
9.
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of the Spirit that this man would one day become
President of the Church!3
You know the outcome. Only 20 months later, President
Kimball became President of the Church. And he
provided bold and courageous leadership for many
years.
Since then we have sustained Presidents Ezra Taft
Benson, Howard W. Hunter, Gordon B. Hinckley, and
now Thomas S. Monson as Presidents of the Church—
prophets in every sense of the word!
My dear brothers and sisters, if the Restoration did
anything, it shattered the age-old myth that God had
stopped talking to His children. Nothing could be further
from the truth. A prophet has stood at the head of God’s
Church in all dispensations, from Adam to the present
day.4 Prophets testify of Jesus Christ—of His divinity and
of His earthly mission and ministry.5 We honor the
Prophet Joseph Smith as the prophet of this last
dispensation. And we honor each man who has
succeeded him as President of the Church.
When we sustain prophets and other leaders,6 we invoke
the law of common consent, for the Lord said, “It shall
not be given to any one to go forth to preach my gospel,
or to build up my church, except he be ordained by
some 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.”7
This gives us, as members of the Lord’s Church,
confidence and faith as we strive to keep the scriptural
injunction to heed the Lord’s voice8 as it comes through
the voice of His servants the prophets.9 All leaders in the
Lord’s Church are called by proper authority. No prophet
or any other leader in this Church, for that matter, has
ever called himself or herself. No prophet has ever been
elected. The Lord made that clear when He said, “Ye
have not chosen me, but I have chosen you, and
10.
11.
12.
13.
14.
15.
ordained you.”10 You and I do not “vote” on Church
leaders at any level. We do, though, have the privilege of
sustaining them.
The ways of the Lord are different from the ways of man.
Man’s ways remove people from office or business when
they grow old or become disabled. But man’s ways are
not and never will be the Lord’s ways. Our sustaining of
prophets is a personal commitment that we will do our
utmost to uphold their prophetic priorities. Our sustaining
is an oath-like indication that we recognize their calling
as a prophet to be legitimate and binding upon us.
Twenty-six years before he became President of the
Church, then-Elder George Albert Smith said: “The
obligation that we make when we raise our hands … is a
most sacred one. It does not mean that we will go quietly
on our way and be willing that the prophet of the Lord
shall direct this work, but it means … that we will stand
behind him; we will pray for him; we will defend his good
name, and we will strive to carry out his instructions as
the Lord shall direct.”11
The living Lord leads His living Church!12 The Lord
reveals His will for the Church to His prophet. Yesterday,
after we were invited to sustain Thomas S. Monson as
President of the Church, we also had the privilege to
sustain him, the counselors in the First Presidency, and
members of the Quorum of the Twelve Apostles as
prophets, seers, and revelators. Think of that! We sustain
15 men as prophets of God! They hold all the priesthood
keys that have ever been conferred upon man in this
dispensation.
The calling of 15 men to the holy apostleship provides
great protection for us as members of the Church. Why?
Because decisions of these leaders must be unanimous.
13 Can you imagine how the Spirit needs to move upon
15 men to bring about unanimity? These 15 men have
varied educational and professional backgrounds, with
differing opinions about many things. Trust me! These 15
men—prophets, seers, and revelators—know what the
will of the Lord is when unanimity is reached! They are
committed to see that the Lord’s will truly will be done.
The Lord’s Prayer provides the pattern for each of these
15 men when they pray: “Thy will be done on earth as it
is in heaven.”14
The Apostle with the longest seniority in the office of
Apostle presides.15 That system of seniority will usually
bring older men to the office of President of the Church.16
It provides continuity, seasoned maturity, experience,
and extensive preparation, as guided by the Lord.
The Church today has been organized by the Lord
Himself. He has put in place a remarkable system of
governance that provides redundancy and backup. That
system provides for prophetic leadership even when the
inevitable illnesses and incapacities may come with
advancing age.17 Counterbalances and safeguards
abound so that no one can ever lead the Church astray.
Senior leaders are constantly being tutored such that
one day they are ready to sit in the highest councils.
They learn how to hear the voice of the Lord through the
whisperings of the Spirit.
16. While serving as First Counselor to President Ezra Taft
Benson, who was then nearing the end of his mortal life,
President Gordon B. Hinckley explained:
17. “The principles and procedures which the Lord has put
in place for the governance of His church make
provision for any … circumstance. It is important … that
there be no doubts or concerns about the governance of
the Church and the exercise of the prophetic gifts,
including the right to inspiration and revelation in
administering the affairs and programs of the Church,
when the President may be ill or is not able to function
fully.
18. “The First Presidency and the Council of the Twelve
Apostles, called and ordained to hold the keys of the
priesthood, have the authority and responsibility to
govern the Church, to administer its ordinances, to
expound its doctrine, and to establish and maintain its
practices.”
19. President Hinckley continued:
“When the President is ill or not able to function fully in all
of the duties of his office, his two Counselors together
comprise a Quorum of the First Presidency. They carry
on with the day-to-day work of the Presidency. …
“… But any major questions of policy, procedures,
programs, or doctrine are considered deliberately and
prayerfully by the First Presidency and the Twelve
together.”18
20. Last year, when President Monson reached the milestone
of 5 years of service as President of the Church, he
reflected on his 50 years of apostolic service and made
this statement: “Age eventually takes its toll on all of us.
However, we join our voices with King Benjamin, who
said, … ‘I am like as yourselves, subject to all manner of
infirmities in body and mind; yet I have been chosen …
and consecrated by my father, … and have been kept
and preserved by his matchless power, to serve you with
all the might, mind and strength which the Lord hath
granted unto me’ (Mosiah 2:11).”
21. President Monson continued: “Despite any health
challenges that may come to us, despite any weakness
in body or mind, we serve to the best of our ability. I
assure you that the Church is in good hands. The system
set up for the Council of the First Presidency and
Quorum of the Twelve [Apostles] assures [us] that it will
always be in good hands and that, come what may, there
is no need to worry or to fear. Our Savior, Jesus Christ,
whom we follow, whom we worship, and whom we serve,
is ever at the helm.”19
22. President Monson, we thank you for those truths! And we
thank you for your lifetime of exemplary and dedicated
service. May I presume to speak for the members of the
Church throughout the world in our united and sincere
expression of gratitude for you. We honor you! We love
you! We sustain you, not only with uplifted hands but
with all our hearts and consecrated efforts. Humbly and
fervently, “we ever pray for thee, our prophet dear”!20 In
the name of Jesus Christ, amen.
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Lesson 10 - Seek Truth
Doctrine and Covenants 88:118–26; 91:1–6.
Dieter F. Uchtdorf, “What Is Truth?” (Church Educational System devotional, Jan. 13, 2013), lds.org/broadcasts.
David A. Bednar, “Quick to Observe,” Ensign or Liahona, Dec. 2006, 31–36.
What Is Truth?
2.
1.My beloved brothers and sisters,
my dear young friends, I am grateful
for the privilege to be with you today.
It always lifts my spirits to be
surrounded by the young adults of
the Church, and you inspire me to
declare, “Let Zion in her beauty rise.”
As you are living all around the
world, you represent in a beautiful
way the future and strength of the
Church. Because of your righteous
desires and your commitment to
follow the Savior, the future of this Church looks bright.
I bring you the love and blessing of President Thomas S.
Monson. The First Presidency prays for you often. We
always ask the Lord to bless, keep, and guide you.
4.
6.
7.
The Blind Men and the Elephant
3.
5.
Well over one hundred years ago, an American poet put
to rhyme an ancient parable. The first verse of the poem
speaks about:
Six men of Indostan
To learning much inclined,
Who went to see the Elephant
(Though all of them were blind),
That each by observation
Might satisfy his mind.
In the poem each of the six travelers takes hold of a
different part of the elephant and then describes to the
others what he has discovered.
One of the men finds the elephant’s leg and describes it
as being round and rough like a tree. Another feels the
tusk and describes the elephant as a spear. A third
grabs the tail and insists that an elephant is like a rope.
A fourth discovers the trunk and insists that the elephant
is like a large snake.
Each is describing truth.
And because his truth comes from personal experience,
each insists that he knows what he knows.
The poem concludes:
And so these men of Indostan
Disputed loud and long,
Each in his own opinion
Exceeding stiff and strong,
Though each was partly in the right,
And all were in the wrong!1
We look at this story from a distance and smile. After all,
we know what an elephant looks like. We have read
about them and watched them on film, and many of us
have even seen one with our own eyes. We believe we
know the truth of what an elephant is. That someone
could make a judgment based on one aspect of truth
and apply it to the whole seems absurd or even
unbelievable. On the other hand, can’t we recognize
ourselves in these six blind men? Have we ever been
guilty of the same pattern of thought?
8.
9.
10.
11.
12.
13.
14.
15.
I suppose the reason this story has remained so popular
in so many cultures and over so many years is because
of its universal application. The Apostle Paul said that in
this world the light is dim and we see only part of the
truth as though we are looking “through a glass, darkly.”2
And yet it seems to be part of our nature as human
beings to make assumptions about people, politics, and
piety based on our incomplete and often misleading
experience.
I am reminded of a story about a couple who had been
married for 60 years. They had rarely argued during that
time, and their days together passed in happiness and
contentment. They shared everything and had no
secrets between them—except one. The wife had a box
that she kept at the top of a sideboard, and she told her
husband when they were married that he should never
look inside.
As the decades passed, the moment came that her
husband took the box down and asked if he could finally
know what it contained. The wife consented, and he
opened it to discover two doilies and $25,000. When he
asked his wife what this meant, she responded, “When
we were married, my mother told me that whenever I was
angry with you or whenever you said or did something I
didn’t like, I should knit a small doily and then talk things
through with you.”
The husband was moved to tears by this sweet story. He
marveled that during 60 years of marriage he had only
disturbed his wife enough for her to knit two doilies.
Feeling extremely good about himself, he took his wife’s
hand and said, “That explains the doilies, but what about
the $25,000?”
His wife smiled sweetly and said, “That’s the money I got
from selling all the doilies I’ve knitted over the years.”
Not only does this story teach an interesting way to deal
with disagreements in marriage, but it also illustrates the
folly of jumping to conclusions based on limited
information.
So often the “truths” we tell ourselves are merely
fragments of the truth, and sometimes they’re not really
the truth at all.
Today I would like to speak of truth. As I do, I invite you
to ponder a few important questions.
The first question is “What is truth?”
The second, “Is it really possible to know the truth?”
And third, “How should we react to things that contradict
truths which we have learned previously?”
What Is Truth?
16. What is truth? During the closing hours of His life, the
Savior was brought before Pontius Pilate. The elders of
the Jews had accused Jesus of sedition and treason
against Rome and insisted that He be put to death.
17. When Pilate came face to face with the Man of Galilee,
he asked, “Are you a king?”
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18. Jesus replied, “For this cause came I into the world, that
I should bear witness unto the truth. Every one that is of
the truth heareth my voice.”3
19. I don’t know what kind of man Pilate was, nor do I know
what he was thinking. However, I suspect that he was
well educated and had seen much of the known world.
20. I sense a certain weary cynicism in Pilate’s reply. I hear
in his words the voice of a man who may once have
been an idealist but now—after a great deal of life
experience—seems a little hardened, even tired.
21. I don’t believe Pilate was encouraging a dialogue when
he responded with three simple words: “What is truth?”4
22. To amplify, I wonder if what he really was asking was
“How can anyone possibly know the truth?”
23. And that is a question for all time and for all people.
Can Anyone Know the Truth?
24. Now, can anyone know the truth? Some of the greatest
minds that have ever lived on this earth have attempted
to answer that question. The elusive nature of truth has
been a favorite theme of history’s great poets and
storytellers. Shakespeare seemed especially intrigued
with it. The next time you read one of Shakespeare’s
tragedies, notice how often the plot turns on a
misunderstanding of an important truth.
25. Now, never in the history of the world have we had easier
access to more information—some of it true, some of it
false, and much of it partially true.
26. Consequently, never in the history of the world has it
been more important to learn how to correctly discern
between truth and error.
27. Part of our problem in the quest for truth is that human
wisdom has disappointed us so often. We have so many
examples of things that mankind once “knew” were true
but have since been proven false.
28. For example, in spite of one-time overwhelming
consensus, the earth isn’t flat. The stars don’t revolve
around the earth. Eating a tomato will not cause instant
death. And, of course, man actually can fly—even break
the sound barrier.
29. The scriptures are filled with stories of men and women
who misinterpreted “truth.”
30. In the Old Testament, Balaam could not resist the
“wages of unrighteousness”5 offered him by the
Moabites. So he convinced himself to believe a new truth
and helped the Moabites get the Israelites to curse
themselves through immorality and disobedience.6
31. The apostate Korihor, after leading many away from the
truth, confessed that the devil had deceived him to the
point where he actually believed that what he was saying
was the truth.7
32. In the Book of Mormon, both the Nephites as well as the
Lamanites created their own “truths” about each other.
The Nephites’ “truth” about the Lamanites was that they
“were a wild, and ferocious, and a blood-thirsty people,”8
never able to accept the gospel. The Lamanites’ “truth”
about the Nephites was that Nephi had stolen his
brother’s birthright and that Nephi’s descendants were
liars who continued to rob the Lamanites of what was
rightfully theirs.9 These “truths” fed their hatred for one
another until it finally consumed them all.
33. Needless to say, there are many examples in the Book of
Mormon that contradict both of these stereotypes.
Nevertheless, the Nephites and Lamanites believed
these “truths” that shaped the destiny of this oncemighty and beautiful people.
34. In some way we are all susceptible to such strange
thinking.
35. The “truths” we cling to shape the quality of our societies
as well as our individual characters. All too often these
“truths” are based on incomplete and inaccurate
evidence, and at times they serve very selfish motives.
36. Part of the reason for poor judgment comes from the
tendency of mankind to blur the line between belief and
truth. We too often confuse belief with truth, thinking that
because something makes sense or is convenient, it
must be true. Conversely, we sometimes don’t believe
truth or reject it—because it would require us to change
or admit that we were wrong. Often, truth is rejected
because it doesn’t appear to be consistent with previous
experiences.
37. When the opinions or “truths” of others contradict our
own, instead of considering the possibility that there
could be information that might be helpful and augment
or complement what we know, we often jump to
conclusions or make assumptions that the other person
is misinformed, mentally challenged, or even intentionally
trying to deceive.
38. Unfortunately, this tendency can spread to all areas of
our lives—from sports to family relationships and from
religion to politics.
Ignaz Semmelweis
39. A tragic example of this tendency is the story of Ignaz
Semmelweis, a Hungarian physician who practiced
medicine during the mid-19th century. Early in his career,
Dr. Semmelweis learned that 10 percent of the women
who came to his clinic died of childbed fever, while the
death rate at a nearby clinic was less than 4 percent. He
was determined to find out why.
40. After investigating the two clinics, Dr. Semmelweis
concluded that the only significant difference was that
his was a teaching clinic where corpses were examined.
He observed doctors who went directly from performing
autopsies to delivering babies. He concluded that
somehow the corpses had contaminated their hands and
caused the deadly fevers.
41. When he began to recommend that doctors scrub their
hands with a chlorinated lime solution, he was met with
indifference and even scorn. His conclusions
contradicted the “truths” of other doctors. Some of his
colleagues even believed that it was absurd to think that
a doctor’s hand could be impure or cause sickness.
42. But Semmelweis insisted, and he made it a policy for
doctors in his clinic to wash their hands before delivering
babies. As a consequence, the death rate promptly
dropped by 90 percent. Semmelweis felt vindicated and
was certain that this practice would now be adopted
throughout the medical community. But he was wrong.
Even his dramatic results were not enough to change the
minds of many doctors of the day.
Is It Possible to Know the Truth?
43. The thing about truth is that it exists beyond belief. It is
true even if nobody believes it.
44. We can say west is north and north is west all day long
and even believe it with all our heart, but if, for example,
we want to fly from Quito, Ecuador, to New York City in
the United States, there is only one direction that will lead
us there, and that is north—west just won’t do.
Human Nature and Truth
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45. Of course, this is just a simple aviation analogy.
However, there is indeed such a thing as absolute truth
—unassailable, unchangeable truth.
46. This truth is different from belief. It is different from hope.
Absolute truth is not dependent upon public opinion or
popularity. Polls cannot sway it. Not even the
inexhaustible authority of celebrity endorsement can
change it.
incorruptible. That source is our infinitely wise and allknowing Heavenly Father. He knows truth as it was, as it
is, and as it yet will be.14 “He comprehendeth all things,
… and he is above all things, … and all things are by
him, and of him.”15
59. Our loving Heavenly Father offers His truth to us, His
mortal children.
Now, what is this truth?
So how can we find truth?
47. I believe that our Father in Heaven is pleased with His
children when they use their talents and mental faculties
to earnestly discover truth. Over the centuries many wise
men and women—through logic, reason, scientific
inquiry, and, yes, through inspiration—have discovered
truth. These discoveries have enriched mankind,
improved our lives, and inspired joy, wonder, and awe.
48. Even so, the things we once thought we knew are
continually being enhanced, modified, or even
contradicted by enterprising scholars who seek to
understand truth.
49. As we all know, it is difficult enough to sort out the truth
from our own experiences. To make matters worse, we
have an adversary, “the devil, [who] as a roaring lion,
walketh about, seeking whom he may devour.”10
50. Satan is the great deceiver, “the accuser of [the]
brethren,”11 the father of all lies,12 who continually seeks
to deceive that he might overthrow us.13
51. The adversary has many cunning strategies for keeping
mortals from the truth. He offers the belief that truth is
relative; appealing to our sense of tolerance and
fairness, he keeps the real truth hidden by claiming that
one person’s “truth” is as valid as any other.
52. Some he entices to believe that there is an absolute truth
out there somewhere but that it is impossible for anyone
to know it.
53. For those who already embrace the truth, his primary
strategy is to spread the seeds of doubt. For example,
he has caused many members of the Church to stumble
when they discover information about the Church that
seems to contradict what they had learned previously.
54. If you experience such a moment, remember that in this
age of information there are many who create doubt
about anything and everything, at any time and every
place.
55. You will find even those who still claim that they have
evidence that the earth is flat, that the moon is a
hologram, and that certain movie stars are really aliens
from another planet. And it is always good to keep in
mind, just because something is printed on paper,
appears on the Internet, is frequently repeated, or has a
powerful group of followers doesn’t make it true.
56. Sometimes untrue claims or information are presented in
such a way that they appear quite credible. However,
when you are confronted with information that is in
conflict with the revealed word of God, remember that
the blind men in the parable of the elephant would never
be able to accurately describe the full truth.
57. We simply don’t know all things—we can’t see
everything. What may seem contradictory now may be
perfectly understandable as we search for and receive
more trustworthy information. Because we see through a
glass darkly, we have to trust the Lord, who sees all
things clearly.
58. Yes, our world is full of confusion. But eventually all of our
questions will be answered. All of our doubts will be
replaced by certainty. And that is because there is one
source of truth that is complete, correct, and
60. It is His gospel. It is the gospel of Jesus Christ. Jesus
Christ is “the way, the truth, and the life.”16
61. If we will only have enough courage and faith to walk in
His path, it will lead us to peace of heart and mind, to
lasting meaning in life, to happiness in this world, and to
joy in the world to come. The Savior is “not far from every
one of us.”17 We have His promise that if we seek Him
diligently, we will find Him.18
62. Our Obligation to Seek for Truth
63. But how can we know that this “truth” is different from
any other? How can we trust this “truth”?
64. The invitation to trust the Lord does not relieve us from
the responsibility to know for ourselves. This is more than
an opportunity; it is an obligation—and it is one of the
reasons we were sent to this earth.
65. Latter-day Saints are not asked to blindly accept
everything they hear. We are encouraged to think and
discover truth for ourselves. We are expected to ponder,
to search, to evaluate, and thereby to come to a personal
knowledge of the truth.
66. Brigham Young said: “I am … afraid that this people
have so much confidence in their leaders that they will
not inquire for themselves of God whether they are led
by him. I am fearful they settle down in a state of blind
self-security. … Let every man and woman know, by the
whispering of the Spirit of God to themselves, whether
their leaders are walking in the path the Lord dictates.”19
67. We seek for truth wherever we may find it. The Prophet
Joseph Smith taught that “Mormonism is truth. … The
first and fundamental principle of our holy religion is, that
we believe that we have a right to embrace all, and every
item of truth, without limitation or … being … prohibited
by the creeds or superstitious notions of men.”20
68. Yes, we do have the fulness of the everlasting gospel,
but that does not mean that we know everything. In fact,
one principle of the restored gospel is our belief that God
“will yet reveal many great and important things.”21
69. The Restoration of the gospel of Jesus Christ came
about because of a young man with a humble heart and
a keen mind seeking for truth. Joseph studied and then
acted accordingly. He discovered that if a man lacks
wisdom, he can ask of God and the truth really will be
given unto him.22
70. The great miracle of the Restoration was not just that it
corrected false ideas and corrupt doctrines—though it
certainly did that—but that it flung open the curtains of
heaven and initiated a steady downpour of new light and
knowledge that has continued to this day.
71. So we continually seek truth from all good books and
other wholesome sources. “If there is anything virtuous,
lovely, or of good report or praiseworthy, we seek after
these things.”23 In this manner we can resist the deceit of
the evil one. In this manner we learn the truth “precept
upon precept; line upon line.”24 And we will learn that
intelligence cleaves unto intelligence, and wisdom
receives wisdom, and truth embraces truth.25
72. My young friends, as you accept the responsibility to
seek after truth with an open mind and a humble heart,
you will become more tolerant of others, more open to
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listen, more prepared to understand, more inclined to
build up instead of tearing down, and more willing to go
where the Lord wants you to go.
The Holy Ghost—Our Guide to All Truth
80.
73. Just think about it. You actually have a powerful
companion and trustworthy guide in this ongoing search
for truth. Who is it? It is the Holy Ghost. Our Heavenly
Father knew how difficult it would be for us to sift through
all the competing noise and discover truth during our
mortality. He knew we would see only a portion of the
truth, and He knew that Satan would try to deceive us.
So He gave us the heavenly gift of the Holy Ghost to
illuminate our minds, teach us, and testify to us of the
truth.
74. The Holy Ghost is a revelator. He is the Comforter, who
teaches us “the truth of all things; … [who] knoweth all
things, and hath all power according to wisdom, mercy,
truth, justice, and judgment.”26
75. The Holy Ghost is a certain and safe guide to assist all
mortals who seek God as they navigate the often
troubling waters of confusion and contradiction.
76. The Witness of truth from the Holy Ghost is available to
all, everywhere, all around the globe. All who seek to
know the truth, who study it out in their minds,27 and who
“ask with a sincere heart, with real intent, having faith in
Christ, [will know] the truth … by the power of the Holy
Ghost.”28
77. And there is the additional, unspeakable Gift of the Holy
Ghost available to all who qualify themselves through
baptism and by living worthy of His constant
companionship.
78. Yes, your loving Father in Heaven would never leave you
alone in this mortality to wander in the dark. You need
not be deceived. You can overcome the darkness of this
world and discover divine truth.
79. Some, however, do not seek for truth so much as they
strive for contention. They do not sincerely seek to learn;
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rather, they desire to dispute, to show off their supposed
learning and thus cause contention. They ignore or reject
the counsel of the Apostle Paul to Timothy: “Foolish and
unlearned questions avoid, knowing that they do
[generate contention].”29
As disciples of Jesus Christ, we know that such
contention is completely inconsistent with the Spirit upon
whom we depend in our search for truth. As the Savior
warned the Nephites, “For verily … I say unto you, he
that hath the spirit of contention is not of me, but is of the
devil, who is the father of contention.”30
If you follow the Spirit, your personal search for the truth
inevitably leads you to the Lord and Savior, even Jesus
Christ, for He is “the way, the truth, and the life.”31 This
may not be the most convenient way; it will probably also
be the road less traveled, and it will be the path with
mountains to climb, swift rivers to cross, but it will be His
way—the Savior’s redeeming way.
I add my witness as an Apostle of the Lord, that Jesus is
the Christ, the Son of the living God. I know this with all
my heart and mind. I know this by the witness and power
of the Holy Ghost.
I ask you to spare no efforts in your search to know this
truth for yourself—because this truth will make you free.32
My dear young friends, you are the hope of Israel. We
love you. The Lord knows you; He loves you. The Lord
has great confidence in you. He knows your successes,
and He is mindful of your challenges and questions in
life.
It is my prayer that you will seek the truth earnestly and
unceasingly, that you will yearn to drink from the fount of
all truth, whose waters are pure and sweet, “a well of
water springing up into everlasting life.”33
I bless you with confidence in the Lord and a deeprooted desire to rightfully discern truth from error—now
and throughout your life. This is my prayer and my
blessing, in the sacred name of Jesus Christ, amen.
Quick to Observe
From a devotional address given at Brigham Young University on May 10, 2005.
2.
1.In October 1987 Elder Marvin J.
Ashton, a member of the Quorum of
the Twelve Apostles, spoke in
general conference about spiritual
gifts. I recall with fondness the
impact his message had upon me at
that time, and the things he taught
then continue to influence me today.
In his message Elder Ashton detailed
and described a number of less conspicuous spiritual
gifts—attributes and abilities that many of us might not
have considered being spiritual gifts. For example, Elder
Ashton highlighted the gifts of asking; of listening; of
hearing and using a still, small voice; of being able to
weep; of avoiding contention; of being agreeable; of
avoiding vain repetition; of seeking that which is
righteous; of looking to God for guidance; of being a
disciple; of caring for others; of being able to ponder; of
bearing mighty testimony; and of receiving the Holy
Ghost (see “There Are Many Gifts,” Ensign, Nov. 1987,
20).
Another seemingly simple and perhaps
underappreciated spiritual gift—the capacity of being
“quick to observe” (Mormon 1:2)—is vitally important for
you and for me in the world in which we do now and will
yet live.
The Spiritual Gift of Being Quick to Observe
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All of us have learned important lessons from the central
characters in the Book of Mormon. As we read about
and study the lives of Nephi, Laman, Alma, King Noah,
Moroni, and many others, we discover things we should
and should not do, and we realize more completely the
kinds of people we should and should not become.
In my study of the Book of Mormon I have been
especially impressed with a particular description of
Mormon, the principal compiler of the Nephite record.
The specific depiction of this noble prophet to which I
would direct our attention is contained in the first five
verses of the first chapter of Mormon:
“And now I, Mormon, make a record of the things which I
have both seen and heard, and call it the Book of
Mormon.
“And about the time that Ammaron hid up the records
unto the Lord, he came unto me, (I being about ten years
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of age … ) and Ammaron said unto me: I perceive that
thou art a sober child, and art quick to observe;
“Therefore, when ye are about twenty and four years old
I would that ye should remember the things that ye have
observed concerning this people; …
“And behold, … ye shall engrave on the plates of Nephi
all the things that ye have observed concerning this
people.
“And I, Mormon, … remembered the things which
Ammaron commanded me” (Mormon 1:1–5; emphasis
added).
Please note that the root word observe is used three
times in these verses. And Mormon, even in his youth, is
described as being “quick to observe.” As you study
and learn and grow, I hope you also are learning about
and becoming quick to observe. Your future success
and happiness will in large measure be determined by
this spiritual capacity.
Please consider the significance of this important
spiritual gift. As used in the scriptures, the word observe
has two primary uses. One use denotes “to look” or “to
see” or “to notice”—as we learn in Isaiah 42:20: “Seeing
many things, but thou observest not; opening the ears,
but he heareth not” (emphasis added).
The second use of the word observe suggests “to obey”
or “to keep”—as is evident in the Doctrine and
Covenants: “But blessed are they who have kept the
covenant and observed the commandment, for they shall
obtain mercy” (D&C 54:6; emphasis added).
Thus when we are quick to observe, we promptly look or
notice and obey. Both of these fundamental elements—
looking and obeying—are essential to being quick to
observe. And the prophet Mormon is an impressive
example of this gift in action.
I now want to present several examples of the lessons
that can be learned when you and I are blessed to be
quick to observe.
I have a dear friend who served as a stake president.
The patriarch in the stake over which he presided had
experienced some health challenges and was unable to
perform in his calling. The ailing patriarch had difficulty
moving about and dressing and caring for himself, and
his strength was limited. One Sabbath afternoon this
good stake president visited the home of the patriarch to
encourage him and check on his well-being. As the
stake president entered the home, he found the patriarch
dressed in his suit and white shirt and tie, sitting in a
recliner in the front room. The stake president greeted
the dear patriarch and, knowing how hard it must have
been to dress himself, graciously suggested to the
patriarch that it was not necessary for him to get dressed
up on the Sabbath or to meet visitors. In a kind but firm
voice, the patriarch reproved the stake president and
said, “Don’t you know that this is the only way I have left
to show the Lord how much I love Him?”
The stake president was quick to observe. He both
heard and felt the lesson, and he applied it. Reverence
for the Sabbath day and the importance of respect and
appropriate demeanor and dress took on added
importance in the ministry of the stake president. The
spiritual ability to see, hear, remember, and act upon that
lesson was a great blessing in his life—and in the lives of
many others.
Before attending her sacrament meetings, Sister Bednar
frequently prays for the spiritual eyes to see those who
have a need. Often as she observes the brothers and
sisters and children in the congregation, she will feel a
spiritual nudge to visit with or make a phone call to a
particular person. And when Sister Bednar receives such
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an impression, she promptly responds and obeys. It
often is the case that as soon as the “amen” is spoken in
the benediction, she will talk with a teenager or hug a
sister or, upon returning home, immediately pick up the
phone and make a call. As long as I have known Sister
Bednar, people have marveled at her capacity to discern
and respond to their needs. Often they will ask her, “How
did you know?” The spiritual gift of being quick to
observe has enabled her to see and to act promptly and
has been a great blessing in the lives of many people.
Sister Bednar and I are acquainted with a returned
missionary who had dated a special young woman for a
period of time. He cared for her very much, and he was
desirous of making his relationship with her more
serious. He was considering and hoping for engagement
and marriage. This relationship was developing during
the time that President Hinckley counseled the Relief
Society sisters and young women of the Church to wear
only one earring in each ear.
The young man waited patiently over a period of time for
the young woman to remove her extra earrings, but she
did not take them out. This was a valuable piece of
information for this young man, and he felt unsettled
about her nonresponsiveness to a prophet’s pleading.
For this and other reasons, he ultimately stopped dating
the young woman, because he was looking for an eternal
companion who had the courage to promptly and quietly
obey the counsel of the prophet in all things and at all
times. The young man was quick to observe that the
young woman was not quick to observe.
I presume that some of you might have difficulty with my
last example. You may believe the young man was too
judgmental or that basing an eternally important
decision, even in part, upon such a supposedly minor
issue is silly or fanatical. Perhaps you are bothered
because the example focuses upon a young woman who
failed to respond to prophetic counsel instead of upon a
young man. I simply invite you to consider and ponder
the power of being quick to observe and what was
actually observed in the case I just described. The issue
was not earrings!
One final example. I have long been fascinated by the
nature of the interaction between the Spirit of the Lord
and Nephi found in chapters 11 through 14 of 1 Nephi.
Nephi desired to see and hear and know the things his
father, Lehi, had seen in the vision of the tree of life (see
1 Nephi 8). In chapters 11 through 14 the Holy Ghost
assisted Nephi in learning about the nature and meaning
of his father’s vision. Interestingly, 13 times in these
chapters the Spirit of the Lord directed Nephi to “look” as
a fundamental feature of the learning process. Nephi
repeatedly was counseled to look, and because he was
quick to observe, he beheld the tree of life (see 1 Nephi
11:8), the mother of the Savior (see 1 Nephi 11:20), the
rod of iron (see 1 Nephi 11:25), and the Lamb of God,
the Son of the Eternal Father (see 1 Nephi 11:21).
I have described only a few of the spiritually significant
things Nephi saw. You may want to study these chapters
in greater depth and learn from and about Nephi’s
learning. As you study and ponder, please keep in mind
that Nephi would not have seen what he desired to see,
would not have known what he needed to know, and
could not have done what he ultimately needed to do if
he had not been quick to observe. That same truth
applies to you and to me!
Quick to observe. Prompt to watch and to obey. A simple
gift that blesses us individually and in our families and
extends blessings to so many other people. Each of us
can and should strive to be worthy of this significant
spiritual gift—even the capacity of being quick to
observe.
The Importance of Being Quick to Observe
33.
24. Let me now address the question of why the spiritual gift
of being quick to observe is so vital for us in the world in
which we do now and will yet live. Simply stated, being
quick to observe is an antecedent to and is linked with
the spiritual gift of discernment. And for you and for me,
discernment is a light of protection and direction in a
world that grows increasingly dark.
25. Much like faith precedes the miracle, much like baptism
by water comes before the baptism by fire, much like
gospel milk should be digested before gospel meat,
much like clean hands can lead to a pure heart, and
much like the ordinances of the Aaronic Priesthood are
necessary before a person can receive the higher
ordinances of the Melchizedek Priesthood, so being
quick to observe is a prerequisite to and a preparation
for the gift of discernment. We can hope to obtain that
supernal gift of discernment and its light of protection
and direction only if we are quick to observe—if we both
look and obey.
26. President George Q. Cannon (1827–1901), who served
as a counselor to four Presidents of the Church, taught
powerfully about the gift of discernment:
27. “One of the gifts of the Gospel which the Lord has
promised to those who enter into covenant with Him is
the gift of discerning of spirits—a gift which is not much
thought of by many and probably seldom prayed for; yet
it is a gift that is of exceeding value and one that should
be enjoyed by every Latter-day Saint. …
28. “Now, the gift of discerning of spirits not only gives men
and women who have it the power to discern the spirit
with which others may be possessed or influenced, but it
gives them the power to discern the spirit which
influences themselves. They are able to detect a false
spirit and also to know when the Spirit of God reigns
within them. In private life this gift is of great importance
to the Latter-day Saints. Possessing and exercising this
gift they will not allow any evil influence to enter into their
hearts or to prompt them in their thoughts, their words or
their acts. They will repel it; and if perchance such a
spirit should get possession of them, as soon as they
witness its effects they will expel it or, in other words,
refuse to be led or prompted by it.”1
29. Can we recognize how crucial this spiritual gift is in our
lives today and how being quick to observe is a powerful
invitation for the blessings of discernment?
30. President Stephen L Richards (1879–1959), who served
as a counselor to President David O. McKay, has
provided additional instruction about the nature and
blessings of discernment:
31. “First, I mention the gift of discernment, embodying the
power to discriminate … between right and wrong. I
believe that this gift when highly developed arises
largely out of an acute sensitivity to impressions—
spiritual impressions, if you will—to read under the
surface as it were, to detect hidden evil, and more
importantly to find the good that may be concealed. The
highest type of discernment is that which perceives in
others and uncovers for them their better natures, the
good inherent within them. …
32. “… Every member in the restored Church of Christ could
have this gift if he willed to do so. He could not be
deceived with the sophistries of the world. He could not
be led astray by pseudo-prophets and subversive cults.
Even the inexperienced would recognize false
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teachings, in a measure at least. … We ought to be
grateful every day of our lives for this sense which keeps
alive a conscience which constantly alerts us to the
dangers inherent in wrongdoers and sin.”2
As we integrate the teachings of Presidents Cannon and
Richards, we learn that the gift of discernment operates
basically in four major ways.
First, as we “read under the surface,” discernment helps
us detect hidden error and evil in others.
Second, and more important, it helps us detect hidden
errors and evil in ourselves. Thus the spiritual gift of
discernment is not exclusively about discerning other
people and situations, but, as President Cannon taught,
it is also about discerning things as they really are within
us.
Third, it helps us find and bring forth the good that may
be concealed in others.
And fourth, it helps us find and bring forth the good that
may be concealed in us. Oh, what a blessing and a
source of protection and direction is the spiritual gift of
discernment!
The teachings of Presidents Cannon and Richards
concerning the power of discernment to detect hidden
evil and to identify good that may be concealed become
even more important to you and to me in light of a
specific element of Lehi’s vision. In the vision various
groups of individuals were pressing forward that they
might obtain the path which led unto the tree of life. The
strait and narrow path came along by the rod of iron,
even to the tree. The mist of darkness described in the
vision represents the temptations of the devil that blind
the eyes of the children of men and lead them into broad
roads so that they are lost (see 1 Nephi 12:17).
Now please pay particular attention to verse 23 in 1
Nephi 8, and let us liken this scripture to our day and the
challenges we face in an increasingly wicked world:
“And it came to pass that there arose a mist of darkness;
yea, even an exceedingly great mist of darkness,
insomuch that they who had commenced in the path did
lose their way, that they wandered off and were lost.”
I repeat again for emphasis the truth that discernment is
a light of protection and direction in a world that grows
increasingly dark. You and I can press forward safely
and successfully through the mist of darkness and have
a clear sense of spiritual direction. Discernment is so
much more than recognizing right from wrong. It helps
us distinguish the relevant from the irrelevant, the
important from the unimportant, and the necessary from
that which is merely nice.
The gift of discernment opens to us vistas that stretch far
beyond what can be seen with natural eyes or heard with
natural ears. Discerning is seeing with spiritual eyes and
feeling with the heart—seeing and feeling the falsehood
of an idea or the goodness in another person. Discerning
is hearing with spiritual ears and feeling with the heart—
hearing and feeling the unspoken concern in a statement
or the truthfulness of a testimony or doctrine.
I frequently have heard President Boyd K. Packer, Acting
President of the Quorum of the Twelve Apostles, counsel
members and priesthood leaders, “If all you know is
what you see with your natural eyes and hear with your
natural ears, then you will not know very much.” His
observation should help all of us to appropriately desire
and seek these spiritual gifts.
Observing and discerning also enable us to assist others
who are seeking to obtain the path and who desire to
press forward with steadfastness in Christ. Blessed with
these spiritual gifts, we will not lose our way; we will not
wander off; we will not be lost. And we can hope to
obtain the supernal gift of discernment and its light of
protection and direction only if we are quick to observe.
As Alma taught his son Helaman, “See that ye take care
of these sacred things, yea, see that ye look to God and
live” (Alma 37:47).
45. I declare my special witness that Jesus is the Christ, our
Redeemer and our Savior. I know that He lives. I invoke
His blessing upon each of you—that you may desire to
be and become quick to observe and truly discerning.
Lesson 11 - The Lord’s Voice in the Doctrine and Covenants
Introduction to the Doctrine and Covenants; Doctrine and Covenants 1:1–39; 5:10.
Ezra Taft Benson, “The Book of Mormon and the Doctrine and Covenants,” Ensign, Jan. 2005, 24–28.
The Book of Mormon and the Doctrine and Covenants
Ezra Taft Benson was born on August 4, 1899, in Whitney, Idaho, to Sarah Dunkley and George
Taft Benson Jr. He married Flora Smith Amussen on September 10, 1926. At the age of 44, on
October 7, 1943, he was ordained an Apostle by President Heber J. Grant. Elder Benson served
as United States secretary of agriculture from 1953 to 1961. On December 30, 1973, he was
ordained and set apart as President of the Quorum of the Twelve Apostles. He became thirteenth
President of the Church at age 86 on November 10, 1985, and served in that capacity for more
than eight years. President Benson died in Salt Lake City on May 30, 1994. A great proponent of
studying the scriptures, he testified of the Book of Mormon and Doctrine and Covenants.
I would like to speak about two sacred volumes of modern scripture—the Book of Mormon and
the Doctrine and Covenants.
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1.The Book of Mormon and
the Doctrine and Covenants
are bound together as
revelations from Israel’s
God to gather and prepare
His people for the Second Coming of the Lord.
The bringing forth of these sacred volumes of scripture
“for the salvation of a ruined world” cost “the best blood
of the nineteenth century”—that of Joseph Smith and his
brother Hyrum (D&C 135:6).
Each divine witness contains a great proclamation to all
the world—the of the Book of Mormon, and section 1
[D&C 1], the Lord’s preface to the Doctrine and
Covenants.
“This generation,” said the Lord to Joseph Smith, “shall
have my word through you” (D&C 5:10). And so it has
through the Book of Mormon, the Doctrine and
Covenants, and other modern revelations.
The Book of Mormon and the Doctrine and Covenants
testify of each other. You cannot believe one and not the
other.
The Book of Mormon testifies of modern books of
scripture. It refers to them as “other books” and “last
records” which “establish the truth” of the Bible and
make known the “plain and precious things which have
been taken away” from the Bible (1 Ne. 13:39–40).
Excluding the witnesses to the Book of Mormon, the
Doctrine and Covenants is by far the greatest external
witness and evidence which we have from the Lord that
the Book of Mormon is true. At least 13 sections in the
Doctrine and Covenants give us confirming knowledge
and divine witness that the Book of Mormon is the word
of God (see D&C 1; D&C 3; D&C 5; D&C 8; D&C 10;
D&C 11; D&C 17; D&C 18; D&C 20; D&C 27; D&C 42;
D&C 84; D&C 135).
The Doctrine and Covenants is the binding link between
the Book of Mormon and the continuing work of the
Restoration through the Prophet Joseph Smith and his
successors.
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In the Doctrine and Covenants we learn of temple work,
eternal families, the degrees of glory, Church
organization, and many other great truths of the
Restoration.
“Search these commandments,” said the Lord of the
Doctrine and Covenants, “for they are true and faithful,
and the prophecies and promises which are in them
shall all be fulfilled.
“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” (D&C 1:37–38).
The Book of Mormon brings men to Christ. The Doctrine
and Covenants brings men to Christ’s kingdom, even
The Church of Jesus Christ of Latter-day Saints, “the only
true and living church upon the face of the whole
earth” (D&C 1:30). I know that.
The Book of Mormon is the “keystone” of our religion,
and the Doctrine and Covenants is the capstone, with
continuing latter-day revelation. The Lord has placed His
stamp of approval on both the keystone and the
capstone.
The ancient preparation of the Book of Mormon, its
preservation, and its publication verify Nephi’s words that
“the Lord knoweth all things from the beginning;
wherefore, he prepareth a way to accomplish all his
works among the children of men; for behold, he hath all
power unto the fulfilling of all his words” (1 Ne. 9:6).
We are not required to prove that the Book of Mormon is
true or is an authentic record through external evidences
—though there are many. It never has been the case, nor
is it so now, that the studies of the learned will prove the
Book of Mormon true or false. The origin, preparation,
translation, and verification of the truth of the Book of
Mormon have all been retained in the hands of the Lord,
and the Lord makes no mistakes. You can be assured of
that.
God has built in His own proof system of the Book of
Mormon as found in Moroni, chapter 10, and in the
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testimonies of the Three and the Eight Witnesses and in
various sections of the Doctrine and Covenants.
We each need to get our own testimony of the Book of
Mormon through the Holy Ghost. Then our testimony,
coupled with the Book of Mormon, should be shared with
others so that they, too, can know through the Holy Ghost
of its truthfulness.
Nephi testifies that the Book of Mormon contains the
“words of Christ” and that if people “believe in Christ,”
they will believe in the Book of Mormon (2 Ne. 33:10).
It is important that in our teaching we make use of the
language of holy writ. Alma said, “I … do command you
in the language of him who hath commanded me” (Alma
5:61).
The words and the way they are used in the Book of
Mormon by the Lord should become our source of
understanding and should be used by us in teaching
gospel principles.
God uses the power of the word of the Book of Mormon
as an instrument to change people’s lives: “As the
preaching of the word had a great tendency to lead the
people to do that which was just—yea, it had had more
powerful effect upon the minds of the people than the
sword, or anything else, which had happened unto them
—therefore Alma thought it was expedient that they
should try the virtue of the word of God” (Alma 31:5).
Alma reminded his brethren of the Church how God
delivered their fathers’ souls from hell: “Behold, he
changed their hearts; yea, he awakened them out of a
deep sleep, and they awoke unto God. Behold, they
were in the midst of darkness; nevertheless, their souls
were illuminated by the light of the everlasting
word” (Alma 5:7).
We need to use the everlasting word to awaken those in
deep sleep so they will awake “unto God.”
I am deeply concerned about what we are doing to
teach the Saints at all levels the gospel of Jesus Christ
as completely and authoritatively as do the Book of
Mormon and the Doctrine and Covenants. By this I mean
teaching the “great plan of the Eternal God,” to use the
words of Amulek (Alma 34:9).
Are we using the messages and the method of teaching
found in the Book of Mormon and other scriptures of the
Restoration to teach this great plan of the Eternal God?
There are many examples of teaching this great plan, but
I will quote just one. It is Mormon’s summary statement of
Aaron’s work as a missionary:
“And it came to pass that when Aaron saw that the king
would believe his words, he began from the creation of
Adam, reading the scriptures unto the king—how God
created man after his own image, and that God gave him
commandments, and that because of transgression,
man had fallen.
“And Aaron did expound unto him the scriptures from the
creation of Adam, laying the fall of man before him, and
their carnal state and also the plan of redemption, which
was prepared from the foundation of the world, through
Christ, for all whosoever would believe on his name.
“And since man had fallen he could not merit anything of
himself; but the sufferings and death of Christ atone for
their sins, through faith and repentance” (Alma 22:12–
14).
The Book of Mormon Saints knew that the plan of
redemption must start with the account of the Fall of
Adam. In the words of Moroni: “By Adam came the fall of
man. And because of the fall of man came Jesus Christ,
… and because of Jesus Christ came the redemption of
man” (Morm. 9:12).
31. Just as a man does not really desire food until he is
hungry, so he does not desire the salvation of Christ until
he knows why he needs Christ.
32. No one adequately and properly knows why he needs
Christ until he understands and accepts the doctrine of
the Fall and its effect upon all mankind. And no other
book in the world explains this vital doctrine nearly as
well as the Book of Mormon.
33. Brethren and sisters, we all need to take a careful
inventory of our performance and also the performance
of those over whom we preside to be sure that we are
teaching the “great plan of the Eternal God” to the
Saints.
34. Are we accepting and teaching what the revelations tell
us about the Creation, Adam and the Fall of man, and
redemption from that fall through the Atonement of
Christ? Do we frequently review the crucial questions
which Alma asks the members of the Church in the fifth
chapter of Alma in the Book of Mormon?
35. Do we understand and are we effective in teaching and
preaching the Atonement? What personal meaning does
the Lord’s suffering in Gethsemane and on Calvary have
for each of us?
36. What does redemption from the Fall mean to us? In the
words of Alma, do we “sing the song of redeeming
love”? (Alma 5:26).
37. Now, what should be the source for teaching the great
plan of the Eternal God? The scriptures, of course—
particularly the Book of Mormon. This should also
include the other modern-day revelations. These should
be coupled with the words of the apostles and prophets
and the promptings of the Spirit.
38. Alma “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” (Mosiah 18:19).
39. The Doctrine and Covenants states, “Let them journey
from thence preaching the word by the way, saying none
other things than that which the prophets and apostles
have written, and that which is taught them by the
Comforter through the prayer of faith” (D&C 52:9).
40. Now, after we teach the great plan of the Eternal God,
we must personally bear our testimonies of its
truthfulness.
41. Alma, after giving a great message to the Saints about
being born again and the need for them to experience a
“mighty change” in their hearts, sealed his teaching with
his testimony in these words:
42. “And this is not all. Do ye not suppose that I know of
these things myself? Behold, I testify unto you that I do
know that these things whereof I have spoken are true.
And how do ye suppose that I know of their surety?
43. “Behold, I say unto you they are made known unto me by
the Holy Spirit of God. Behold, I have fasted and prayed
many days that I might know these things of myself. And
now I do know of myself that they are true; for the Lord
God hath made them manifest unto me by his Holy Spirit;
and this is the spirit of revelation which is in me” (Alma
5:45–46).
44. Later Amulek joined Alma as his missionary companion.
After Alma had delivered to the Zoramites his message
concerning faith in Christ, Amulek sealed with his
testimony the message of his companion in these words:
45. “And now, behold, I will testify unto you of myself that
these things are true. Behold, I say unto you, that I do
know that Christ shall come among the children of men,
to take upon him the transgressions of his people, and
that he shall atone for the sins of the world; for the Lord
God hath spoken it” (Alma 34:8).
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46. In His preface to the Doctrine and Covenants, the Lord
said that the “voice of warning shall be unto all people,
by the mouths of my disciples, whom I have chosen in
these last days” (D&C 1:4).
47. The responsibility of the seed of Abraham, which we are,
is to be missionaries to “bear this ministry and
Priesthood unto all nations” (Abr. 2:9). Moses bestowed
upon Joseph Smith in the Kirtland Temple the keys to
gather Israel (see D&C 110:11).
48. Now, what is the instrument that God has designed for
this gathering? It is the same instrument that is designed
to convince the world that Jesus is the Christ, that
Joseph Smith is His prophet, and that The Church of
Jesus Christ of Latter-day Saints is true. It is that
scripture which is the keystone of our religion.
49. It is that most correct book which, if men will abide by its
precepts, will get them closer to God than any other
book. It is the Book of Mormon (see Introduction to the
Book of Mormon).
50. God bless us all to use all the scriptures, but in particular
the instrument He designed to bring us to Christ—the
Book of Mormon, the keystone of our religion—along with
its companion volume, the capstone, the Doctrine and
Covenants, the instrument to bring us to Christ’s
kingdom, The Church of Jesus Christ of Latter-day
Saints. …
51. I promise you that as you more diligently study modern
revelation on gospel subjects, your power to teach and
preach will be magnified and you will so move the cause
of Zion that added numbers will enter into the house of
the Lord as well as the mission field.
52. I bless you with increased desire to flood the earth with
the Book of Mormon, to gather out from the world the
elect of God who are yearning for the truth but know not
where to find it.
Lesson 12 - Additional Scriptures in Our Day
Doctrine and Covenants 1:38; 42:56; 45:60–62; 68:3–5; 76:15–19; 93:53; 94:10.
Jeffrey R. Holland, “My Words … Never Cease,” Ensign or Liahona, May 2008, 91–94.
“Translation and Historicity of the Book of Abraham,” Gospel Topics, lds.org/topics.
“My Words … Never Cease”
We invite all to inquire into the wonder of what God has said since biblical times and is saying even now.
“My Words … Never Cease”
1.President Monson, may I claim a
moment of personal privilege? As the
first of the Brethren invited to speak
following your singular message to
the Church this morning, may I say
something on behalf of all your
Brethren of the General Authorities
and indeed on behalf of all the
2.
3.
Church.
Of the many privileges we have had in this historic
conference, including participation in a solemn assembly
in which we were able to stand and sustain you as
prophet, seer, and revelator, I cannot help but feel that
the most important privilege we have all had has been to
witness personally the settling of the sacred, prophetic
mantle upon your shoulders, almost as it were by the
very hands of angels themselves. Those in attendance at
last night’s general priesthood meeting and all who were
present in the worldwide broadcast of this morning’s
session have been eyewitness to this event. For all the
participants, I express our gratitude for such a moment. I
say that with love to President Monson and especially
love to our Father in Heaven for the wonderful
opportunity it has been to be “eyewitnesses of his
majesty” (2 Peter 1:16), as the Apostle Peter once said.
In general conference last October, I said there were two
principal reasons The Church of Jesus Christ of Latterday Saints is accused, erroneously, of not being
Christian. At that time I addressed one of those doctrinal
issues—our scripturally based view of the Godhead.
Today I would like to address the other major doctrine
which characterizes our faith but which causes concern
to some, namely the bold assertion that God continues to
4.
5.
6.
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speak His word and reveal His truth, revelations which
mandate an open canon of scripture.
Some Christians, in large measure because of their
genuine love for the Bible, have declared that there can
be no more authorized scripture beyond the Bible. In
thus pronouncing the canon of revelation closed, our
friends in some other faiths shut the door on divine
expression that we in The Church of Jesus Christ of
Latter-day Saints hold dear: the Book of Mormon, the
Doctrine and Covenants, the Pearl of Great Price, and
the ongoing guidance received by God’s anointed
prophets and apostles. Imputing no ill will to those who
take such a position, nevertheless we respectfully but
resolutely reject such an unscriptural characterization of
true Christianity.
One of the arguments often used in any defense of a
closed canon is the New Testament passage recorded in
Revelation 22:18: “For I testify unto every man that
heareth the words of … this book, If any man shall add
unto these things, God shall add unto him the plagues
that are written in this book.” However, there is now
overwhelming consensus among virtually all biblical
scholars that this verse applies only to the book of
Revelation, not the whole Bible. Those scholars of our
day acknowledge a number of New Testament “books”
that were almost certainly written after John’s revelation
on the Isle of Patmos was received. Included in this
category are at least the books of Jude, the three
Epistles of John, and probably the entire Gospel of John
itself.1 Perhaps there are even more than these.
But there is a simpler answer as to why that passage in
the final book of the current New Testament cannot apply
to the whole Bible. That is because the whole Bible as
we know it—one collection of texts bound in a single
volume—did not exist when that verse was written. For
centuries after John produced his writing, the individual
books of the New Testament were in circulation singly or
perhaps in combinations with a few other texts but
almost never as a complete collection. Of the entire
corpus of 5,366 known Greek New Testament
manuscripts, only 35 contain the whole New Testament
as we now know it, and 34 of those were compiled after
A.D. 1000.2
7. The fact of the matter is that virtually every prophet of the
Old and New Testament has added scripture to that
received by his predecessors. If the Old Testament
words of Moses were sufficient, as some could have
mistakenly thought them to be,3 then why, for example,
the subsequent prophecies of Isaiah or of Jeremiah, who
follows him? To say nothing of Ezekiel and Daniel, of
Joel, Amos, and all the rest. If one revelation to one
prophet in one moment of time is sufficient for all time,
what justifies these many others? What justifies them was
made clear by Jehovah Himself when He said to Moses,
“My works are without end, and … my words … never
cease.”4
8. One Protestant scholar has inquired tellingly into the
erroneous doctrine of a closed canon. He writes: “On
what biblical or historical grounds has the inspiration of
God been limited to the written documents that the
church now calls its Bible? … If the Spirit inspired only
the written documents of the first century, does that
mean that the same Spirit does not speak today in the
church about matters that are of significant concern?”5
We humbly ask those same questions.
9. Continuing revelation does not demean or discredit
existing revelation. The Old Testament does not lose its
value in our eyes when we are introduced to the New
Testament, and the New Testament is only enhanced
when we read the Book of Mormon: Another Testament
of Jesus Christ. In considering the additional scripture
accepted by Latter-day Saints, we might ask: Were those
early Christians who for decades had access only to the
primitive Gospel of Mark (generally considered the first
of the New Testament Gospels to be written)—were they
offended to receive the more detailed accounts set forth
later by Matthew and Luke, to say nothing of the
unprecedented passages and revelatory emphasis
offered later yet by John? Surely they must have rejoiced
that ever more convincing evidence of the divinity of
Christ kept coming. And so do we rejoice.
10. Please do not misunderstand. We love and revere the
Bible, as Elder M. Russell Ballard taught so clearly from
this pulpit just one year ago.6 The Bible is the word of
God. It is always identified first in our canon, our
“standard works.” Indeed, it was a divinely ordained
encounter with the fifth verse of the first chapter of the
book of James that led Joseph Smith to his vision of the
Father and the Son, which gave birth to the Restoration
of the gospel of Jesus Christ in our time. But even then,
Joseph knew the Bible alone could not be the answer to
all the religious questions he and others like him had. As
he said in his own words, the ministers of his community
were contending—sometimes angrily—over their
doctrines. “Priest [was] contending against priest, and
convert [was contending] against convert … in a strife of
words and a contest about opinions,” he said. About the
only thing these contending religions had in common
was, ironically, a belief in the Bible, but, as Joseph wrote,
“the teachers of religion of the different sects understood
the same passages of scripture so differently as to
11.
12.
13.
14.
15.
16.
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destroy all confidence in settling the question [regarding
which church was true] by an appeal to the Bible.”7
Clearly the Bible, so frequently described at that time as
“common ground,” was nothing of the kind—
unfortunately it was a battleground.
Thus one of the great purposes of continuing revelation
through living prophets is to declare to the world through
additional witnesses that the Bible is true. “This is
written,” an ancient prophet said, speaking of the Book
of Mormon, “for the intent that ye may believe that,”
speaking of the Bible.8 In one of the earliest revelations
received by Joseph Smith, the Lord said, “Behold, I do
not bring [the Book of Mormon forth] to destroy [the
Bible] but to build it up.”9
One other point needs to be made. Since it is clear that
there were Christians long before there was a New
Testament or even an accumulation of the sayings of
Jesus, it cannot therefore be maintained that the Bible is
what makes one a Christian. In the words of esteemed
New Testament scholar N. T. Wright, “The risen Jesus, at
the end of Matthew’s Gospel, does not say, ‘All authority
in heaven and on earth is given to the books you are all
going to write,’ but [rather] ‘All authority in heaven and
on earth is given to me.’ ”10 In other words, “Scripture
itself points … away from itself and to the fact that final
and true authority belongs to God himself.”11 So the
scriptures are not the ultimate source of knowledge for
Latter-day Saints. They are manifestations of the ultimate
source. The ultimate source of knowledge and authority
for a Latter-day Saint is the living God. The
communication of those gifts comes from God as living,
vibrant, divine revelation.12
This doctrine lies at the very heart of The Church of
Jesus Christ of Latter-day Saints and of our message to
the world. It dramatizes the significance of a solemn
assembly yesterday, in which we sustained Thomas S.
Monson as a prophet, a seer, and a revelator. We believe
in a God who is engaged in our lives, who is not silent,
not absent, nor, as Elijah said of the god of the priests of
Baal, is He “[on] a journey, or peradventure he sleepeth,
and must be [awakened].”13 In this Church, even our
young Primary children recite, “We believe all that God
has revealed, all that He does now reveal, and we
believe that He will yet reveal many great and important
things pertaining to the Kingdom of God.”14
In declaring new scripture and continuing revelation, we
pray we will never be arrogant or insensitive. But after a
sacred vision in a now sacred grove answered in the
affirmative the question “Does God exist?” what Joseph
Smith and The Church of Jesus Christ of Latter-day
Saints force us to face is the next interrogative, which
necessarily follows: “Does He speak?” We bring the
good news that He does and that He has. With a love
and affection born of our Christianity, we invite all to
inquire into the wonder of what God has said since
biblical times and is saying even now.
In a sense Joseph Smith and his prophetic successors in
this Church answer the challenge Ralph Waldo Emerson
put to the students of the Harvard Divinity School 170
years ago this coming summer. To that group of the
Protestant best and brightest, the great sage of Concord
pled that they teach “that God is, not was; that He
speaketh, not spake.”15
I testify that the heavens are open. I testify that Joseph
Smith was and is a prophet of God, that the Book of
Mormon is truly another testament of Jesus Christ. I
testify that Thomas S. Monson is God’s prophet, a
modern apostle with the keys of the kingdom in his
hands, a man upon whom I personally have seen the
mantle fall. I testify that the presence of such authorized,
prophetic voices and ongoing canonized revelations
have been at the heart of the Christian message
whenever the authorized ministry of Christ has been on
the earth. I testify that such a ministry is on the earth
again, and it is found in this, The Church of Jesus Christ
of Latter-day Saints.
17. In our heartfelt devotion to Jesus of Nazareth as the very
Son of God, the Savior of the world, we invite all to
examine what we have received of Him, to join with us,
drinking deeply at the “well of water springing up into
everlasting life,”16 these constantly flowing reminders
that God lives, that He loves us, and that He speaks. I
express the deepest personal thanks that His works
never end and His “words … never cease.” I bear
witness of such divine loving attention and the recording
of it, in the sacred name of Jesus Christ, amen.
Translation and Historicity of the Book of Abraham
1.
2.
3.
4.
The Church of Jesus Christ of Latter-day Saints
embraces the book of Abraham as scripture. This book,
a record of the biblical prophet and patriarch Abraham,
recounts how Abraham sought the blessings of the
priesthood, rejected the idolatry of his father, covenanted
with Jehovah, married Sarai, moved to Canaan and
Egypt, and received knowledge about the Creation. The
book of Abraham largely follows the biblical narrative but
adds important information regarding Abraham’s life and
teachings.
The book of Abraham was first published in 1842 and
was canonized as part of the Pearl of Great Price in
1880. The book originated with Egyptian papyri that
Joseph Smith translated beginning in 1835. Many people
saw the papyri, but no eyewitness account of the
translation survives, making it impossible to reconstruct
the process. Only small fragments of the long papyrus
scrolls once in Joseph Smith’s possession exist today.
The relationship between those fragments and the text
we have today is largely a matter of conjecture.
We do know some things about the translation process.
The word translation typically assumes an expert
knowledge of multiple languages. Joseph Smith claimed
no expertise in any language. He readily acknowledged
that he was one of the “weak things of the world,” called
to speak words sent “from heaven.”1 Speaking of the
translation of the Book of Mormon, the Lord said, “You
cannot write that which is sacred save it be given you
from me.”2 The same principle can be applied to the
book of Abraham. The Lord did not require Joseph Smith
to have knowledge of Egyptian. By the gift and power of
God, Joseph received knowledge about the life and
teachings of Abraham.
On many particulars, the book of Abraham is consistent
with historical knowledge about the ancient world.3
Some of this knowledge, which is discussed later in this
essay, had not yet been discovered or was not well
known in 1842. But even this evidence of ancient origins,
substantial though it may be, cannot prove the
truthfulness of the book of Abraham any more than
archaeological evidence can prove the exodus of the
Israelites from Egypt or the Resurrection of the Son of
God. The book of Abraham’s status as scripture
ultimately rests on faith in the saving truths found within
the book itself as witnessed by the Holy Ghost.
The Book of Abraham as Scripture
5.
6.
Thousands of years ago, the prophet Nephi learned that
one purpose of the Book of Mormon was to “establish
the truth” of the Bible.4 In a similar way, the book of
Abraham supports, expands, and clarifies the biblical
account of Abraham’s life.
In the biblical account, God covenants with Abraham to
“make of thee a great nation.”5 The book of Abraham
provides context for that covenant by showing that
7.
8.
Abraham was a seeker of “great knowledge” and a
“follower of righteousness” who chose the right path in
spite of great hardship. He rejected the wickedness of
his father’s household and spurned the idols of the
surrounding culture, despite the threat of death.6
In the Bible, God’s covenant with Abraham appears to
begin during Abraham’s life. According to the book of
Abraham, the covenant began before the foundation of
the earth and was passed down through Adam, Noah,
and other prophets.7 Abraham thus takes his place in a
long line of prophets and patriarchs whose mission is to
preserve and extend God’s covenant on earth. The heart
of this covenant is the priesthood, through which “the
blessings of salvation, even of life eternal” are conveyed.
The book of Abraham clarifies several teachings that are
obscure in the Bible. Life did not begin at birth, as is
commonly believed. Prior to coming to earth, individuals
existed as spirits. In a vision, Abraham saw that one of
the spirits was “like unto God.”9 This divine being, Jesus
Christ, led other spirits in organizing the earth out of
“materials” or preexisting matter, not ex nihilo or out of
nothing, as many Christians later came to believe.10
Abraham further learned that mortal life was crucial to
the plan of happiness God would provide for His
children: “We will prove them herewith,” God stated, “to
see if they will do all things whatsoever the Lord their
God shall command them,” adding a promise to add
glory forever upon the faithful.11 Nowhere in the Bible is
the purpose and potential of earth life stated so clearly
as in the book of Abraham.
Origin of the Book of Abraham
9.
The powerful truths found in the book of Abraham
emerged from a set of unique historical events. In the
summer of 1835, an entrepreneur named Michael
Chandler arrived at Church headquarters in Kirtland,
Ohio, with four mummies and multiple scrolls of papyrus.
12 Chandler found a ready audience. Due partly to the
exploits of the French emperor Napoleon, the antiquities
unearthed in the catacombs of Egypt had created a
fascination across the Western world.13 Chandler
capitalized on this interest by touring with ancient
Egyptian artifacts and charging visitors a fee to see
them.
10. These artifacts had been uncovered by Antonio Lebolo,
a former cavalryman in the Italian army. Lebolo, who
oversaw some of the excavations for the consul general
of France, pulled 11 mummies from a tomb not far from
the ancient city of Thebes. Lebolo shipped the artifacts
to Italy, and after his death, they ended up in New York.
At some point the mummies and scrolls came into
Chandler’s possession.14
11. By the time the collection arrived in Kirtland, all but four
mummies and several papyrus scrolls had already been
sold. A group of Latter-day Saints in Kirtland purchased
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the remaining artifacts for the Church. After Joseph
Smith examined the papyri and commenced “the
translation of some of the characters or hieroglyphics,”
his history recounts, “much to our joy [we] found that one
of the rolls contained the writings of Abraham.”15
18.
Translation and the Book of Abraham
12. Joseph Smith worked on the translation of the book of
Abraham during the summer and fall of 1835, by which
time he completed at least the first chapter and part of
the second chapter.16 His journal next speaks of
translating the papyri in the spring of 1842, after the
Saints had relocated to Nauvoo, Illinois. All five chapters
of the book of Abraham, along with three illustrations
(now known as facsimiles 1, 2, and 3), were published in
the Times and Seasons, the Church’s newspaper in
Nauvoo, between March and May 1842.17
13. The book of Abraham was the last of Joseph Smith’s
translation efforts. In these inspired translations, Joseph
Smith did not claim to know the ancient languages of the
records he was translating. Much like the Book of
Mormon, Joseph’s translation of the book of Abraham
was recorded in the language of the King James Bible.
This was the idiom of scripture familiar to early Latter-day
Saints, and its use was consistent with the Lord’s pattern
of revealing His truths “after the manner of their [His
servants’] language, that they might come to
understanding.”18
14. Joseph’s translations took a variety of forms. Some of his
translations, like that of the Book of Mormon, utilized
ancient documents in his possession. Other times, his
translations were not based on any known physical
records. Joseph’s translation of portions of the Bible, for
example, included restoration of original text,
harmonization of contradictions within the Bible itself,
and inspired commentary.19
15. Some evidence suggests that Joseph studied the
characters on the Egyptian papyri and attempted to
learn the Egyptian language. His history reports that, in
July 1835, he was “continually engaged in translating an
alphabet to the Book of Abraham, and arrangeing a
grammar of the Egyptian language as practiced by the
ancients.”20 This “grammar,” as it was called, consisted
of columns of hieroglyphic characters followed by
English translations recorded in a large notebook by
Joseph’s scribe, William W. Phelps. Another manuscript,
written by Joseph Smith and Oliver Cowdery, has
Egyptian characters followed by explanations.21
16. The relationship of these documents to the book of
Abraham is not fully understood. Neither the rules nor the
translations in the grammar book correspond to those
recognized by Egyptologists today. Whatever the role of
the grammar book, it appears that Joseph Smith began
translating portions of the book of Abraham almost
immediately after the purchase of the papyri.22 Phelps
apparently viewed Joseph Smith as uniquely capable of
understanding the Egyptian characters: “As no one
could translate these writings,” he told his wife, “they
were presented to President Smith. He soon knew what
they were.”23
19.
20.
21.
22.
The Papyri
17. After the Latter-day Saints left Nauvoo, the Egyptian
artifacts remained behind. Joseph Smith’s family sold the
papyri and the mummies in 1856. The papyri were
divided up and sold to various parties; historians believe
that most were destroyed in the Great Chicago Fire of
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1871. Ten papyrus fragments once in Joseph Smith’s
possession ended up in the Metropolitan Museum of Art
in New York City.24 In 1967, the museum transferred
these fragments to the Church, which subsequently
published them in the Church’s magazine, the
Improvement Era.25
The discovery of the papyrus fragments renewed debate
about Joseph Smith’s translation. The fragments
included one vignette, or illustration, that appears in the
book of Abraham as facsimile 1. Long before the
fragments were published by the Church, some
Egyptologists had said that Joseph Smith’s explanations
of the various elements of these facsimiles did not match
their own interpretations of these drawings. Joseph
Smith had published the facsimiles as freestanding
drawings, cut off from the hieroglyphs or hieratic
characters that originally surrounded the vignettes. The
discovery of the fragments meant that readers could now
see the hieroglyphs and characters immediately
surrounding the vignette that became facsimile 1.26
None of the characters on the papyrus fragments
mentioned Abraham’s name or any of the events
recorded in the book of Abraham. Mormon and nonMormon Egyptologists agree that the characters on the
fragments do not match the translation given in the book
of Abraham, though there is not unanimity, even among
non-Mormon scholars, about the proper interpretation of
the vignettes on these fragments.27 Scholars have
identified the papyrus fragments as parts of standard
funerary texts that were deposited with mummified
bodies. These fragments date to between the third
century B.C.E. and the first century C.E., long after
Abraham lived.
Of course, the fragments do not have to be as old as
Abraham for the book of Abraham and its illustrations to
be authentic. Ancient records are often transmitted as
copies or as copies of copies. The record of Abraham
could have been edited or redacted by later writers
much as the Book of Mormon prophet-historians Mormon
and Moroni revised the writings of earlier peoples.28
Moreover, documents initially composed for one context
can be repackaged for another context or purpose.29
Illustrations once connected with Abraham could have
either drifted or been dislodged from their original
context and reinterpreted hundreds of years later in
terms of burial practices in a later period of Egyptian
history. The opposite could also be true: illustrations with
no clear connection to Abraham anciently could, by
revelation, shed light on the life and teachings of this
prophetic figure.
Some have assumed that the hieroglyphs adjacent to
and surrounding facsimile 1 must be a source for the text
of the book of Abraham. But this claim rests on the
assumption that a vignette and its adjacent text must be
associated in meaning. In fact, it was not uncommon for
ancient Egyptian vignettes to be placed some distance
from their associated commentary.30
Neither the Lord nor Joseph Smith explained the process
of translation of the book of Abraham, but some insight
can be gained from the Lord’s instructions to Joseph
regarding translation. In April 1829, Joseph received a
revelation for Oliver Cowdery that taught that both
intellectual work and revelation were essential to
translating sacred records. It was necessary to “study it
out in your mind” and then seek spiritual confirmation.
Records indicate that Joseph and others studied the
papyri and that close observers also believed that the
translation came by revelation. As John Whitmer
observed, “Joseph the Seer saw these Record[s] and by
the revelation of Jesus Christ could translate these
records.”31
23. It is likely futile to assess Joseph’s ability to translate
papyri when we now have only a fraction of the papyri he
had in his possession. Eyewitnesses spoke of “a long
roll” or multiple “rolls” of papyrus.32 Since only
fragments survive, it is likely that much of the papyri
accessible to Joseph when he translated the book of
Abraham is not among these fragments. The loss of a
significant portion of the papyri means the relationship of
the papyri to the published text cannot be settled
conclusively by reference to the papyri.
24. Alternatively, Joseph’s study of the papyri may have led
to a revelation about key events and teachings in the life
of Abraham, much as he had earlier received a
revelation about the life of Moses while studying the
Bible. This view assumes a broader definition of the
words translator and translation.33 According to this
view, Joseph’s translation was not a literal rendering of
the papyri as a conventional translation would be.
Rather, the physical artifacts provided an occasion for
meditation, reflection, and revelation. They catalyzed a
process whereby God gave to Joseph Smith a revelation
about the life of Abraham, even if that revelation did not
directly correlate to the characters on the papyri.34
The Book of Abraham and the Ancient World
25. A careful study of the book of Abraham provides a better
measure of the book’s merits than any hypothesis that
treats the text as a conventional translation. Evidence
suggests that elements of the book of Abraham fit
comfortably in the ancient world and supports the claim
that the book of Abraham is an authentic record.
26. The book of Abraham speaks disapprovingly of human
sacrifice offered on an altar in Chaldea. Some victims
were placed on the altar as sacrifices because they
rejected the idols worshipped by their leaders.35 Recent
scholarship has found instances of such punishment
dating to Abraham’s time. People who challenged the
standing religious order, either in Egypt or in the regions
over which it had influence (such as Canaan), could and
did suffer execution for their offenses.36 The conflict
over the religion of Pharaoh, as described in Abraham
1:11–12, is an example of punishment now known to
have been meted out during the Abrahamic era.
27. The book of Abraham contains other details that are
consistent with modern discoveries about the ancient
world. The book speaks of “the plain of Olishem,” a
name not mentioned in the Bible. An ancient inscription,
not discovered and translated until the 20th century,
mentions a town called “Ulisum,” located in northwestern
Syria.37 Further, Abraham 3:22–23 is written in a poetic
structure more characteristic of Near Eastern languages
than early American writing style.38
28. Joseph Smith’s explanations of the facsimiles of the book
of Abraham contain additional earmarks of the ancient
world. Facsimile 1 and Abraham 1:17 mention the
idolatrous god Elkenah. This deity is not mentioned in the
Bible, yet modern scholars have identified it as being
among the gods worshipped by ancient Mesopotamians.
39 Joseph Smith represented the four figures in figure 6
of facsimile 2 as “this earth in its four quarters.” A similar
interpretation has been argued by scholars who study
identical figures in other ancient Egyptian texts.40
Facsimile 1 contains a crocodile deity swimming in what
Joseph Smith called “the firmament over our heads.”
This interpretation makes sense in light of scholarship
that identifies Egyptian conceptions of heaven with “a
heavenly ocean.”41
29. The book of Abraham is consistent with various details
found in nonbiblical stories about Abraham that
circulated in the ancient world around the time the papyri
were likely created. In the book of Abraham, God
teaches Abraham about the sun, the moon, and the
stars. “I show these things unto thee before ye go into
Egypt,” the Lord says, “that ye may declare all these
words.”42 Ancient texts repeatedly refer to Abraham
instructing the Egyptians in knowledge of the heavens.
For example, Eupolemus, who lived under Egyptian rule
in the second century B.C.E., wrote that Abraham taught
astronomy and other sciences to the Egyptian priests.43
A third-century papyrus from an Egyptian temple library
connects Abraham with an illustration similar to facsimile
1 in the book of Abraham.44 A later Egyptian text,
discovered in the 20th century, tells how the Pharaoh
tried to sacrifice Abraham, only to be foiled when
Abraham was delivered by an angel. Later, according to
this text, Abraham taught members of the Pharaoh’s
court through astronomy.45 All these details are found in
the book of Abraham.
30. Other details in the book of Abraham are found in
ancient traditions located across the Near East. These
include Terah, Abraham’s father, being an idolator; a
famine striking Abraham’s homeland; Abraham’s
familiarity with Egyptian idols; and Abraham's being
younger than 75 years old when he left Haran, as the
biblical account states. Some of these extrabiblical
elements were available in apocryphal books or biblical
commentaries in Joseph Smith’s lifetime, but others were
confined to nonbiblical traditions inaccessible or
unknown to 19th-century Americans.46
Conclusion
31. The veracity and value of the book of Abraham cannot
be settled by scholarly debate concerning the book’s
translation and historicity. The book’s status as scripture
lies in the eternal truths it teaches and the powerful spirit
it conveys. The book of Abraham imparts profound truths
about the nature of God, His relationship to us as His
children, and the purpose of this mortal life. The truth of
the book of Abraham is ultimately found through careful
study of its teachings, sincere prayer, and the
confirmation of the Spirit.
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Lesson 13 - “The Vision”
Doctrine and Covenants 76.
L. Tom Perry, “The Plan of Salvation,” Ensign or Liahona, Nov. 2006, 69–72.
The Plan of Salvation
We are not left alone to wander through mortality without knowing of the master plan which the Lord has
designed for His children.
3.
4.
5.
6.
7.
1.While attending a sacrament
meeting during the summer months,
I was fortunate to hear messages
from three students who were home
from school for the summer. One of
the talks especially interested me.
2.She had been working during the
summer recess in a restaurant
frequented by truck drivers. One driver who had a
regular run stopped at the restaurant on the same day
each week to eat. The regularity of the stop created an
opportunity for short visits. He asked the young lady
where she lived. She reported that she was home for the
summer to earn money to return to school in the fall. His
next question was, “Where do you attend school?” Her
answer with pride: “BYU–Idaho.” He wanted to know
more about the school, which led to a gospel discussion.
Her first approach was to teach him about the Word of
Wisdom. She was successful. She convinced him to give
up smoking.
Then her shift was changed, and she no longer had the
opportunity to serve him, so she wrote him a note and
enclosed a Church missionary tract about the plan of
salvation. After several days she received a note from
the driver. It simply stated, “You’ve created a monster.”
Thanks to this young woman he had found information
which caused him to think about the changes he must
make in his life. I do not know the full outcome of this
little encounter between a waitress and a truck driver, but
clearly his life was affected.
She then went on to explain how easy it is to let others
know about the beauties of the gospel. Opportunities are
there every day in our normal pursuits of life to open our
mouths to let people know of the gospel truths that will
bless them here and now and into the eternities to come.
Many people wonder, “Where did we come from? Why
are we here? Where are we going?” Our Eternal Father
did not send us to earth on an aimless, meaningless
journey. He provided for us a plan to follow. He is the
author of that plan. It is designed for man’s progress and
ultimate salvation and exaltation. Quoting from the
missionary guide Preach My Gospel:
“God is the Father of our spirits. We are literally His
children, and He loves us. We lived as spirit children of
our Father in Heaven before we were born on this earth.
We were not, however, like our Heavenly Father, nor
could we ever become like Him and enjoy all the
blessings that He enjoys without the experience of living
in mortality with a physical body.
“God’s whole purpose—His work and His glory—is to
enable each of us to enjoy all His blessings. He has
provided a perfect plan to accomplish His purpose. We
understood and accepted this plan before we came to
the earth” ([2004], 48).
8.
9.
10.
11.
12.
13.
14.
15.
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Yet many people in the world today continue to struggle
to find answers to life’s most basic questions. The cries
of “Lo, here” and “Lo, there” only grow louder and many,
many times more confusing. Technology has multiplied
the confusion by spreading these messages throughout
the airwaves and across the massive amounts of cable
lines that now cover the earth. There are so many
avenues to broadcast more and more different
messages, I guess it should not be surprising that
people are confused. Centuries ago Paul predicted:
“The time will come when they will not endure sound
doctrine; but after their own lusts shall they heap to
themselves teachers, having itching ears;
“And they shall turn away their ears from the truth, and
shall be turned unto fables” (2 Timothy 4:3–4).
We need not be confused. The answers to the puzzling
questions regarding the purpose of life have again been
given to mankind for our guidance.
We first heard about the plan of salvation before we were
born, in what the scriptures call our first estate (see
Abraham 3:26). What occurred in this first estate is dimly
understood, but we do know that we lived there as
spirits, children of our Heavenly Father, and we made
certain steps of advancement to prepare for the
opportunity of housing our eternal spirits in earthly
bodies. We also know that our Father held a great
council to explain the purpose of earth life. We had the
opportunity of accepting or rejecting the plan of
salvation. It was not forced upon us. The essence of the
plan was that man would have an opportunity of working
out his own salvation on earth, with God’s help. A leader
was selected to teach us how to follow the plan and to
redeem us from sin and death. As the Lord explained to
Moses, “Behold, my Beloved Son, which was my
Beloved and Chosen from the beginning, said unto me—
Father, thy will be done, and the glory be thine
forever” (Moses 4:2).
Jesus Christ, our Elder Brother, became the leader in
advocating the plan designed by the Father, and we
accepted the plan and its conditions. With that choice
we earned the right to come to earth and enter our
second estate.
God created Adam and Eve in His own image, with
bodies of flesh and bones, and placed them in the
Garden of Eden. They were given the choice either to
remain in the garden or to partake of the fruit of the tree
of knowledge of good and evil and have the opportunity
of experiencing mortality. They accepted the challenge,
partook of the fruit, and thus became mortal and subject
to physical death. Because of their choice, they would
experience all of the trials and difficulties of mortality.
There are two purposes for life in mortality. The first is
that we might gain experiences that we could not obtain
in any other way. The second is to obtain tabernacles of
flesh and bones. Both of these purposes are vital to the
16.
17.
18.
19.
20.
existence of man. We are now being tried and tested to
see if we will do all the things the Lord has commanded
us to do. These commandments are the principles and
ordinances of the gospel, and they constitute the gospel
of Jesus Christ. Every principle and ordinance has a
bearing upon the whole purpose of our testing, which is
to prepare us to return to our Heavenly Father and
become more like Him. Elder Bruce R. McConkie has
said this about following the straight and narrow path:
“What I think all of us need to do is to determine where
we stand in every field of mortal endeavor. Then, based
on the general overall concepts that are clear and plain,
we make a determination on how we will live in this field
or in that field in order to pass the probationary estate in
order to succeed in the test of mortality. If we make the
right choices, we’ll go on to eternal reward, and if we do
not, then we’ll get some lower and lesser place in the
kingdoms that are prepared.
“… Everyone in the Church who is on the straight and
narrow path, who is striving and struggling and desiring
to do what is right, though [he] is far from perfect in this
life; if he passes out of this life while he’s on the straight
and narrow, he’s going to go on to eternal reward in his
Father’s kingdom” (The Probationary Test of Mortality,
devotional address, Salt Lake Institute of Religion, Jan.
10, 1982, 8–9).
All of this is made possible by Jesus Christ. He is the
centerpiece of the eternal plan of the Father, the Savior
who was provided as a ransom for mankind. God sent
His Beloved Son to overcome the Fall of Adam and Eve.
He came to earth as our Savior and Redeemer. He
overcame the obstacle of physical death for us by giving
up His own life. When He died on the cross, His spirit
became separated from His body. On the third day His
spirit and His body were reunited eternally, never to be
separated again.
Life on earth is of limited duration. There comes a time
for all of us when the spirit and the body are separated in
death. But because of the Resurrection of Jesus Christ,
we will all be resurrected, regardless of whether we have
accomplished good or evil in this life. Immortality is the
gift to every mortal child of our Father in Heaven. Death
must be viewed as a portal to a new and better life.
Through the glorious resurrection, body and spirit will be
reunited. We will have a perfect, immortal body of flesh
and bones that will never be subjected to pain or death.
But the glory we attain to in the next life will depend on
our performance in this life. Only through the gift of the
Atonement and our obedience to the gospel can we
return and live with God once again.
After the Resurrection of the Savior, His Apostles went
forth to preach this glorious message to the nations of
the earth. They traveled extensively as they taught of the
mission of our Savior. A great movement of Christianity
started to spread throughout many lands. But the Church
gradually drifted into a general apostasy in which the
succession of the priesthood was broken. The authority
to officiate in spiritual ordinances ceased to exist on
earth.
21. Gradually, inspired men started to bring forth a
reformation. President Gordon B. Hinckley has described
it as the dawn of a brighter day. He said:
22. “Somehow, in that long season of darkness, a candle
was lighted. The age of Renaissance brought with it a
flowering of learning, art, and science. There came a
movement of bold and courageous men and women who
looked heavenward in acknowledgment of God and His
divine Son. We speak of it as the Reformation.
23. “And then, after many generations had walked the earth
—so many of them in conflict, hatred, darkness, and evil
—there arrived the great, new day of the Restoration.
This glorious gospel was ushered in with the appearance
of the Father and the Son to the boy Joseph. The dawn
of the dispensation of the fulness of times rose upon the
world. All of the good, the beautiful, the divine of all
previous dispensations was restored in this most
remarkable season” (“The Dawning of a Brighter Day,”
Liahona and Ensign, May 2004, 82–83).
24. Following the glorious event of the First Vision, the
sacred record of the Book of Mormon was delivered to
the Prophet Joseph Smith. This brought a new witness of
our Lord and Savior and His mission to the peoples of
the earth.
25. Thus we see in the eternal plan of our Father that His
love has no bounds. Every one of His children is
included. All men have the same origin and equal
possibility to fulfill their eternal destiny.
26. The Book of Mormon prophet Amulek, testifying that the
words of Christ will bring us our salvation, said:
27. “And now, my brethren, I would that, after ye have
received so many witnesses, seeing that the holy
scriptures testify of these things, ye come forth and bring
fruit unto repentance.
28. “Yea, I would that ye would come forth and harden not
your hearts any longer; for behold, now is the time and
the day of your salvation; and therefore, if ye will repent
and harden not your hearts, immediately shall the great
plan of redemption be brought about unto you.
29. “For behold, this life is the time for men to prepare to
meet God; yea, behold the day of this life is the day for
men to perform their labors” (Alma 34:30–32).
30. Let us be no more tossed to and fro by every worldly
wind and doctrine of man (see Ephesians 4:14). We
declare to the world that the heavens are open and the
truth of God’s eternal plan has again been made known
to mankind. We live in the dispensation of the fulness of
times. We live in a day when we have the witness
through the scriptures of the great plan the Lord has
given to His children from the beginning of time down to
this present and last dispensation. The evidence is well
documented; we are not left alone to wander through
mortality without knowing of the master plan which the
Lord has designed for His children. He has bound
Himself by solemn covenant to give us the blessings of
heaven according to our obedience to His law. Oh,
remember, remember that these things are true, for the
Lord God has revealed these eternal truths unto us. In
the name of Jesus Christ, amen.
Page 47 of 136
Lesson 14 - The Kirtland Temple and Priesthood Keys
Doctrine and Covenants 109:1–28; 110:1–16.
Jeffrey R. Holland, “Our Most Distinguishing Feature,” Ensign or Liahona, May 2005, 43–45.
David A. Bednar, “Honorably Hold a Name and Standing,” Ensign or Liahona, May 2009, 97–100.
Our Most Distinguishing Feature
The priesthood of God … is as indispensable to the true Church of God as it is unique to it.
Our Most Distinguishing Feature
2.
3.
4.
5.
6.
7.
8.
1.Nearly 70 years ago President
David O. McKay, then serving as a
counselor in the First Presidency of
the Church, asked this question to a
congregation gathered for general
conference: “If at this moment each
one [of you] were asked to state in
one sentence … the most
distinguishing feature of the Church of Jesus Christ of
Latter-day Saints, what would be your answer?”
“My answer,” he replied, “would be … divine authority by
direct revelation.”1
That divine authority is, of course, the holy priesthood.
President Gordon B. Hinckley has added his testimony
when he said: “[The priesthood] is a delegation of divine
authority, different from all other powers and authorities
on the face of the earth. … It is the only power on the
earth that reaches beyond the veil of death. … Without it
there could be a church in name only, [a church] lacking
authority to administer in the things of God.”2
Just four weeks ago President James E. Faust said to
BYU students in their devotional: “[The priesthood]
activates and governs all activities of the Church.
Without priesthood keys and authority, there would be no
church.”3
I begin tonight with these three brief citations (to which
scores of others could be added) to stress emphatically
just one point: that the priesthood of God, with its keys,
its ordinances, its divine origin and ability to bind in
heaven what is bound on earth, is as indispensable to
the true Church of God as it is unique to it and that
without it there would be no Church of Jesus Christ of
Latter-day Saints.
In this commemorative year in which we are celebrating
the 200th anniversary of the birth of the Prophet Joseph
Smith and the 175th year since the organization of the
Church, I wish to add my testimony of—and express my
eternal gratitude for—the restoration of the holy
priesthood, this hallowed prerogative, this sovereign gift,
and the role it plays in our lives on both sides of the veil.
The essential function of the priesthood in linking time
and eternity was made explicit by the Savior when He
formed His Church during His mortal ministry. To His
senior Apostle Peter He said, “I will give unto thee the
keys of the kingdom of heaven: and whatsoever thou
shalt bind on earth shall be bound in heaven: and
whatsoever thou shalt loose on earth shall be loosed in
heaven.”4 Six days later He took Peter, James, and John
to a mountaintop where He was transfigured in glory
before them. Then prophets from earlier dispensations,
including at least Moses and Elijah,5 appeared in glory
also and conferred the various keys and powers that
each held.
9.
10.
11.
12.
13.
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Unfortunately those Apostles were soon killed or
otherwise taken from the earth, and their priesthood keys
were taken with them, resulting in more than 1,400 years
of priesthood privation and absence of divine authority
among the children of men. But part of the modern
miracle and marvelous history we celebrate tonight is the
return of those same heavenly messengers in our day
and the restoration of those same powers they held for
the blessing of all mankind.
In May of 1829 while translating the Book of Mormon,
Joseph Smith came across a reference to baptism. He
discussed the matter with his scribe, Oliver Cowdery,
and the two earnestly supplicated the Lord regarding the
matter. Oliver wrote: “Our souls were drawn out in mighty
prayer, to know how we might obtain the blessings of
baptism and of the Holy Spirit. … We diligently sought
for … the authority of the holy priesthood, and the power
to administer in the same.”6
In response to that “mighty prayer,” John the Baptist
came, restoring the keys and powers of the Aaronic
Priesthood, which our young men in this audience
tonight have been given. A few weeks later Peter, James,
and John returned to restore the keys and powers of the
Melchizedek Priesthood, including the keys of the
apostleship. Then when a temple had been built to which
other heavenly messengers might come, there unfolded
on April 3, 1836, a modern-day equivalent of that earlier
Mount of Transfiguration, part of something President
Hinckley once called the “Kirtland cascade” of revelation
in which the Savior Himself, plus Moses, Elijah, and
Elias, appeared in glory to the Prophet Joseph Smith and
Oliver Cowdery and conferred keys and powers from
their respective dispensations upon these men. That visit
was then concluded with this thunderous declaration,
“Therefore, the keys of this dispensation are committed
into your hands.”7
Little wonder that the Prophet Joseph would include in
those succinct and eloquent articles of our faith, “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.”8 Clearly, acting with divine authority
requires more than mere social contract. It cannot be
generated by theological training or a commission from
the congregation. No, in the authorized work of God
there has to be power greater than that already
possessed by the people in the pews or in the streets or
in the seminaries—a fact that many honest religious
seekers had known and openly acknowledged for
generations leading up to the Restoration.
It is true that some few in that day did not want their
ministers to claim special sacramental authority, but most
people longed for priesthood sanctioned by God and
were frustrated as to where they might go to find such.9
14.
15.
16.
17.
18.
19.
In that spirit the revelatory return of priesthood authority
through Joseph Smith should have eased centuries of
anguish in those who felt what the famed Charles Wesley
had the courage to say. Breaking ecclesiastically with his
more famous brother John over the latter’s decision to
ordain without authority to do so, Charles wrote with a
smile:
How easily are bishops made
By man or woman’s whim:
Wesley his hands on Coke hath laid,
But who laid hands on him?10
In responding to that challenging question, we in the
restored Church of Jesus Christ can trace the priesthood
line of authority exercised by the newest deacon in the
ward, the bishop who presides over him, and the
prophet who presides over all of us. That line goes back
in an unbroken chain to angelic ministers who came from
the Son of God Himself, bearing this incomparable gift
from heaven.
And, oh, how we need its blessings—as a Church and
as individuals and families within the Church. Just one
illustration:
I spoke earlier of the Kirtland period of Church history.
The years of 1836 and 1837 were as difficult as that
young Church had ever faced—financially, politically,
and internally. In the midst of that stress, Joseph Smith
had the remarkable prophetic prompting to send some
of his ablest men (ultimately the entire Quorum of the
Twelve Apostles) abroad on missions. It was a bold,
inspired move, one that would in the end save the
Church from the perils of the day, but in the near term it
imposed great burdens on the Saints—painful for those
who went away and perhaps even more painful for those
who stayed at home.
I quote from Elder Robert B. Thompson:
“The day appointed for the departure of the Elders to
England having arrived, I [stopped at] the house of
Brother [Heber C.] Kimball to ascertain when he would
start [on his journey], as I expected to accompany him
two or three hundred miles, intending to spend my labors
in Canada that season.
“The door being partly open, I entered and felt struck
with the sight which presented itself to my view. I would
have retired, thinking that I was intruding, but I felt
riveted to the spot. The father was pouring out his soul to
… [God, pleading] that He who ‘careth for sparrows, and
feedeth the young ravens when they cry’ would supply
the wants of his wife and little ones in his absence. He
then, like the patriarchs, and by virtue of his office, laid
his hands upon their heads individually, leaving a father’s
blessing upon them, … commending them to the care
and protection of God, while he should be engaged
preaching the Gospel in a foreign land. While thus
engaged [in giving those blessings] his voice was
almost lost in the sobs of those around [him], who [were
trying in their youthful way to be strong but having a very
hard time doing so.] … He proceeded, but his heart was
too much affected to do so regularly. … He was obliged
to stop at intervals, while … big tears rolled down his
cheeks, an index to the feelings which reigned in his
bosom. My heart was not stout enough to refrain,” said
Brother Thompson. “In spite of myself I wept, and
mingled my tears with theirs. At the same time I felt
thankful that I had the privilege of contemplating such a
scene.”11
20. That scene has been reenacted one way or another a
thousand times, a hundred thousand times, in The
Church of Jesus Christ of Latter-day Saints—a fear, a
need, a call, a danger, a sickness, an accident, a death.
I have been a participant in such moments. I have
beheld the power of God manifest in my home and in my
ministry. I have seen evil rebuked and the elements
controlled. I know what it means to have mountains of
difficulty move and ominous Red Seas part. I know what
it means to have the destroying angel “pass by them.”12
To have received the authority and to have exercised the
power of “the Holy Priesthood, after the Order of the Son
of God,”13 is as great a blessing for me and for my family
as I could ever hope for in this world. And that, in the
end, is the meaning of the priesthood in everyday terms
—its unequaled, unending, constant capacity to bless.
21. With gratitude for such blessings I join you and a choir of
the living and the dead in singing in this commemorative
year, “Praise to the man who communed with
Jehovah!”14—and communed with Adam; Gabriel;
Moses and Moroni; Elijah; Elias; Peter, James, and John;
John the Baptist; and a host of others.15 Truly “Jesus
anointed that Prophet and Seer.”16 May we, young and
old, boys and men, fathers and sons, cherish the
priesthood that through him was restored, priesthood
keys and ordinances by which alone the power of
godliness is manifest and without which it cannot be
manifest.17 I testify of the restoration of the priesthood
and the indispensable “distinguishing feature” of the true
Church of God that it has always been, in the name of
Him whose priesthood it is, even the Lord Jesus Christ,
amen.
Honorably Hold a Name and Standing
The fire of the covenant will burn in the heart of every faithful member of this Church who shall worship
and honorably hold a name and standing in the Lord’s holy house.
2.
1.Shortly after I was called to serve
as a stake president in 1987, I talked
with a good friend who recently had
been released as a stake president.
During our conversation I asked him
what he would teach me about
becoming an effective stake
president. His answer to my question
had a profound impact upon my subsequent service and
ministry.
My friend indicated he had been called to serve as a
temple worker soon after his release. He then said: “I
3.
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wish I had been a temple worker before I was a stake
president. If I had served in the temple before my call to
serve as a stake president, I would have been a very
different stake president.”
I was intrigued by his answer and asked him to explain
further. He responded: “I believe I was a good stake
president. The programs in our stake ran well, and our
statistics were above average. But serving in the temple
has expanded my vision. If I were called today to serve
as a stake president, my primary focus would be on
worthiness to receive and honor temple covenants. I
would strive to make temple preparation the center of all
4.
5.
that we did. I would do a better job of shepherding the
Saints to the house of the Lord.”
That brief conversation with my friend helped me as a
stake president to teach relentlessly about and testify of
the eternal importance of temple ordinances, temple
covenants, and temple worship. The deepest desire of
our presidency was for every member of the stake to
receive the blessings of the temple, to be worthy of and
to use frequently a temple recommend.
My message today focuses upon the blessings of the
temple, and I pray the Holy Ghost will illuminate our
minds, penetrate our hearts, and bear witness of truth to
each of us.
12.
The Divine Purpose of Gathering
6.
The Prophet Joseph Smith declared that in all ages the
divine purpose of gathering the people of God is to build
temples so His children can receive the highest
ordinances and thereby gain eternal life (see Teachings
of Presidents of the Church: Joseph Smith [Melchizedek
Priesthood and Relief Society course of study, 2007],
415–17). This essential relationship between the
principle of gathering and the building of temples is
highlighted in the Book of Mormon:
7. “Behold, the field was ripe, and blessed are ye, for ye
did thrust in the sickle, and did reap with your might,
yea, all the day long did ye labor; and behold the
number of your sheaves! And they shall be gathered into
the garners, that they are not wasted” (Alma 26:5).
8. The sheaves in this analogy represent newly baptized
members of the Church. The garners are the holy
temples. Elder Neal A. Maxwell explained: “Clearly, when
we baptize, our eyes should gaze beyond the baptismal
font to the holy temple. The great garner into which the
sheaves should be gathered is the holy temple” (in John
L. Hart, “Make Calling Focus of Your Mission,” Church
News, Sept. 17, 1994, 4). This instruction clarifies and
emphasizes the importance of sacred temple ordinances
and covenants—that the sheaves may not be wasted.
9. “Yea, they shall not be beaten down by the storm at the
last day; yea, neither shall they be harrowed up by the
whirlwinds; but when the storm cometh they shall be
gathered together in their place, that the storm cannot
penetrate to them; yea, neither shall they be driven with
fierce winds whithersoever the enemy listeth to carry
them” (Alma 26:6).
10. Elder Dallin H. Oaks has explained that in renewing our
baptismal covenants by partaking of the emblems of the
sacrament, “we do not witness that we take upon us the
name of Jesus Christ. [Rather], we witness that we are
willing to do so. (See D&C 20:77.) The fact that we only
witness to our willingness suggests that something else
must happen before we actually take that sacred name
upon us in the [ultimate and] most important
sense” (“Taking upon Us the Name of Jesus Christ,”
Ensign, May 1985, 81). The baptismal covenant clearly
contemplates a future event or events and looks forward
to the temple.
11. In modern revelations the Lord refers to temples as
houses “built unto my name” (D&C 105:33; see also D&C
109:2–5; 124:39). In the dedicatory prayer of the Kirtland
Temple, the Prophet Joseph Smith petitioned the Father
“that thy servants may go forth from this house armed
with thy power, and that thy name may be upon
them” (D&C 109:22). He also asked for a blessing “over
thy people upon whom thy name shall be put in this
house” (v. 26). And as the Lord appeared in and
accepted the Kirtland Temple as His house, He
13.
14.
15.
declared, “For behold, I have accepted this house, and
my name shall be here; and I will manifest myself to my
people in mercy in this house” (D&C 110:7).
These scriptures help us understand that the process of
taking upon ourselves the name of Jesus Christ that is
commenced in the waters of baptism is continued and
enlarged in the house of the Lord. As we stand in the
waters of baptism, we look to the temple. As we partake
of the sacrament, we look to the temple. We pledge to
always remember the Savior and to keep His
commandments as preparation to participate in the
sacred ordinances of the temple and receive the highest
blessings available through the name and by the
authority of the Lord Jesus Christ. Thus, in the
ordinances of the holy temple we more completely and
fully take upon us the name of Jesus Christ.
“And this greater [or Melchizedek] priesthood
administereth the gospel and holdeth the key of the
mysteries of the kingdom, even the key of the knowledge
of God.
“Therefore, in the ordinances thereof, the power of
godliness is manifest.
“And without the ordinances thereof, and the authority of
the priesthood, the power of godliness is not manifest
unto men in the flesh” (D&C 84:19–21).
No Combination of Wickedness Shall Prevail over Thy
People
16. We live in a great day of temple building around the
world. And the adversary surely is mindful of the
increasing number of temples that now dot the earth. As
always, the building and dedicating of these sacred
structures are accompanied by opposition from enemies
of the Church as well as by ill-advised criticism from
some within the Church.
17. Such antagonism is not new. In 1861, while the Salt Lake
Temple was under construction, Brigham Young
encouraged the Saints: “If you wish this Temple built, go
to work and do all you can. … Some say, ‘I do not like to
do it, for we never began to build a Temple without the
bells of hell beginning to ring.’ I want to hear them ring
again. All the tribes of hell will be on the move, … but
what do you think it will amount to? You have all the time
seen what it has amounted to” (Deseret News, Apr. 10,
1861, 41).
18. We as faithful Saints have been strengthened by
adversity and are the recipients of the Lord’s tender
mercies. We have moved forward under the promise of
the Lord: “I will not suffer that [mine enemies] shall
destroy my work; yea, I will show unto them that my
wisdom is greater than the cunning of the devil” (D&C
10:43).
19. For many years Sister Bednar and I hosted faithful men
and women as devotional speakers at Brigham Young
University–Idaho. Many of these speakers were emeritus
or released members of the Seventy who had served as
temple presidents following their service as General
Authorities. As we talked with these stalwart leaders, I
always asked this question: “What have you learned as a
temple president that you wish you had better
understood when you were a General Authority?”
20. As I listened to their answers, I discovered a consistent
theme that I would summarize as follows: “I have come
to understand better the protection available through our
temple covenants and what it means to make an
acceptable offering of temple worship. There is a
difference between church-attending, tithe-paying
members who occasionally rush into the temple to go
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21.
22.
23.
24.
25.
26.
27.
28.
through a session and those members who faithfully and
consistently worship in the temple.”
The similarity of their answers impressed me greatly.
Each response to my question focused upon the
protecting power of the ordinances and covenants
available in the house of the Lord. Their answers
precisely paralleled the promises contained in the
dedicatory prayer offered upon the Kirtland Temple in
1836:
“We ask thee, Holy Father, to establish the people that
shall worship, and honorably hold a name and standing
in this thy house, to all generations and for eternity;
“That no weapon formed against them shall prosper; that
he who diggeth a pit for them shall fall into the same
himself;
“That no combination of wickedness shall have power to
rise up and prevail over thy people upon whom thy name
shall be put in this house;
“And if any people shall rise against this people, that
thine anger be kindled against them;
“And if they shall smite this people thou wilt smite them;
thou wilt fight for thy people as thou didst in the day of
battle, that they may be delivered from the hands of all
their enemies” (D&C 109:24–28).
Please consider these verses in light of the current
raging of the adversary and what we have discussed
about our willingness to take upon us the name of Jesus
Christ and the blessing of protection promised to those
who honorably hold a name and standing in the holy
temple. Significantly, these covenant blessings are to all
generations and for all eternity. I invite you to study
repeatedly and ponder prayerfully the implications of
these scriptures in your life and for your family.
We should not be surprised by Satan’s efforts to thwart
or discredit temple worship and work. The devil despises
the purity in and the power of the Lord’s house. And the
protection available to each of us in and through temple
ordinances and covenants stands as a great obstacle to
the evil designs of Lucifer.
The Fire of the Covenant
29. The exodus from Nauvoo in September of 1846 caused
unimaginable hardship for the faithful Latter-day Saints.
Many sought shelter in camps along the Mississippi
River. When word reached Brigham Young at Winter
Quarters about the condition of these refugees, he
immediately sent a letter across the river to Council Point
encouraging the brethren to help—reminding them of the
covenant made in the Nauvoo Temple. He counseled:
“Now is the time for labor. Let the fire of the covenant
which you made in the House of the Lord, burn in your
hearts, like flame unquenchable” (in Journal History of
The Church of Jesus Christ of Latter-day Saints, Sept.
28, 1846, 5). Within days, wagons were rolling eastward
to rescue the struggling Saints.
30. What was it that gave those early Saints such strength? It
was the fire of the temple covenant that burned in their
hearts. It was their commitment to worship and
honorably hold a name and standing in the house of the
Lord.
31. We do now and will yet face great challenges to the work
of the Lord. But like the pioneers who found the place
which God for them prepared, so we will fresh courage
take, knowing our God will never us forsake (see “Come,
Come, Ye Saints,” Hymns, no. 30). Today temples dot the
earth as sacred places of ordinances and covenants, of
edification, and of refuge from the storm.
Invitations and Commendation
32. The Lord declared, “I must gather together my people,
… that the wheat may be secured in the garners to
possess eternal life, and be crowned with celestial glory”
(D&C 101:65).
33. Within the sound of my voice are many young women,
young men, and children. I plead with you to be worthy,
to be steadfast, and to look forward with great
anticipation to the day you will receive the ordinances
and blessings of the temple.
34. Within the sound of my voice are individuals who should
have but have not yet received the ordinances of the
house of the Lord. Whatever the reason, however long
the delay, I invite you to begin making the spiritual
preparations so you can receive the blessings available
only in the holy temple. Please cast away the things in
your life that stand in the way. Please seek after the
things that are of eternal consequence.
35. Within the sound of my voice are individuals who have
received the ordinances of the temple and for various
reasons have not returned to the house of the Lord in
quite some time. Please repent, prepare, and do
whatever needs to be done so you can again worship in
the temple and more fully remember and honor your
sacred covenants.
36. Within the sound of my voice are many individuals who
hold current temple recommends and strive worthily to
use them. I commend you for your faithfulness and
devotion.
37. I bear solemn witness that the fire of the covenant will
burn in the heart of every faithful member of this Church
who shall worship and honorably hold a name and
standing in the Lord’s holy house. Jesus the Christ is our
Redeemer and Savior. He lives, and He directs the
affairs of His Church through revelation to His anointed
servants. Of these things I bear witness in the sacred
name of the Lord Jesus Christ, amen.
Page 51 of 136
Lesson 15 - Strength Amid Opposition
Doctrine and Covenants 112:10–15; 121:1–10, 16–17; 122:1–9.
Neil L. Andersen, “Trial of Your Faith,” Ensign or Liahona, Nov. 2012, 39–42.
Trial of Your Faith
Like the intense fire that transforms iron into steel, as we remain faithful during the fiery trial of our faith, we
are spiritually refined and strengthened.
1.Ten years ago as my wife, Kathy,
and I were living in São Paulo, Brazil,
President David Marriott was
presiding over the Brazil São Paulo
Interlagos Mission. He and his wife,
Neill, and their sons Will, Wesley, and
Trace lived near us. They had left
their home, their business, and many
in their family to respond to a call from the prophet to
serve a mission.
2. President Marriott called me one afternoon. Their
precious, righteous 21-year-old daughter, Georgia, a
senior in violin performance at Indiana University, had
been hit by a truck while riding her bicycle home after a
Church meeting. On first report, Georgia was doing well.
Hours later her condition dramatically worsened.
3. Family and friends began fasting and praying for a
miracle for Georgia. Her mother flew through the night
from Brazil. Arriving in Indiana the next day, she was met
by her older children, who tearfully explained that they
had been with Georgia as she passed away.
4. I watched the Marriott family at the time of this
experience and in the months and years that followed.
They wept, they prayed, they spoke of Georgia, they felt
immense pain and sadness, but their faith did not falter.
In this morning’s session, we heard of similar faith in the
beautiful lives of the Bowen and Wilberger families.1
5. The gift of faith is a priceless spiritual endowment. “This
is life eternal,” Jesus prayed, “that they might know thee
the only true God, and Jesus Christ, whom thou hast
sent.”2
6. Our faith is centered in God, our Father, and in His Son,
Jesus Christ, our Savior and Redeemer. It is bolstered by
our knowledge that the fulness of the gospel has been
restored to the earth, that the Book of Mormon is the
word of God, and that prophets and apostles today hold
the keys of the priesthood. We treasure our faith, work to
strengthen our faith, pray for increased faith, and do all
within our power to protect and defend our faith.
7. The Apostle Peter identified something he called a “trial
of your faith.”3 He had experienced it. Remember Jesus’s
words:
8. “Simon, … Satan hath desired to have you, that he may
sift you as wheat:
9. “But I have prayed for thee, that thy faith fail not.”4
10. Peter later encouraged others: “Think it not strange,” he
said, “concerning the fiery trial which is to try you, as
though some strange thing happened unto you.”5
11. These fiery trials are designed to make you stronger, but
they have the potential to diminish or even destroy your
trust in the Son of God and to weaken your resolve to
keep your promises to Him. These trials are often
camouflaged, making them difficult to identify. They take
root in our weaknesses, our vulnerabilities, our
sensitivities, or in those things that matter most to us. A
12.
13.
14.
15.
16.
17.
18.
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real but manageable test for one can be a fiery trial for
another.
How do you remain “steadfast and immovable”6 during a
trial of faith? You immerse yourself in the very things that
helped build your core of faith: you exercise faith in
Christ, you pray, you ponder the scriptures, you repent,
you keep the commandments, and you serve others.
When faced with a trial of faith—whatever you do, you
don’t step away from the Church! Distancing yourself
from the kingdom of God during a trial of faith is like
leaving the safety of a secure storm cellar just as the
tornado comes into view.
The Apostle Paul said, “Ye are no more strangers and
foreigners, but fellowcitizens with the saints, and of the
household of God.”7 It is within the sanctuary of the
Church that we protect our faith. Meeting together with
others who believe, we pray and find answers to our
prayers; we worship through music, share testimony of
the Savior, serve one another, and feel the Spirit of the
Lord. We partake of the sacrament, receive the blessings
of the priesthood, and attend the temple. The Lord
declared, “In the ordinances … , the power of godliness
is manifest.”8 When you are faced with a test of faith, stay
within the safety and security of the household of God.
There is always a place for you here. No trial is so large
we can’t overcome it together.9
President Thomas S. Monson said: “The moral compass
of society [has been evolving at a rapid rate]. Behaviors
… once … considered inappropriate and immoral are
now … viewed by … many as acceptable.”10
There are many single adults in the Church well beyond
their early adult years. While finding their present life
different than they had anticipated, they keep the law of
chastity.11 It can be a trial of their faith. I express my
deep respect and admiration for these disciples of
Christ.
“God has commanded that the sacred powers of
procreation are to be employed only between man and
woman, lawfully wedded as husband and wife.”12 In the
New Testament the Savior lifted the moral standard for
His followers when He declared, “Whosoever looketh on
a woman to lust after her hath committed adultery with
her already in his heart.”13 He taught us not to condemn
others, but He was unafraid to speak directly: “Go,” He
said, “and sin no more.”14
Our family has a friend. You probably know someone like
her, or perhaps you are like her. Always faithful, serves
nobly in the Church, admired professionally, adored by
her family, and while she anticipated marriage and
children, she is single. “I made the decision,” she said,
“to put my … trust in Jesus Christ. Going to the temple
frequently helps me keep a more eternal focus. It
reminds me I am never alone. I have faith … that no …
blessing will be withheld … as I … remain faithful to my
covenants, including the law of chastity.”15
19. Another friend served an outstanding mission, followed
by rigorous academic training. He hoped to have a
family. His trial of faith: feelings of same-sex attraction.
He wrote me recently: “I am promised in my patriarchal
blessing that I will have my own family someday.
Whether that will occur in this life or the next, I do not
know. But what I do know is that I don’t want to do
anything that will jeopardize the blessings God has
promised both me and my future posterity. … Living [the
law of chastity] is a challenge, but did we not come to
earth to confront challenges and to show God our love
and respect for Him by keeping His commandments? I
am blessed with good health, the gospel, a loving family,
and loyal friends. I am grateful for my many blessings.”16
20. The world protests, how can you ask so much? The Lord
responds:
21. “My thoughts are not your thoughts, neither are your
ways my ways. …
22. “For as the heavens are higher than the earth, so are my
ways higher than your ways, and my thoughts than your
thoughts.”17
23. These two followers of Christ and tens of thousands like
them have felt the Savior’s promise: “Peace I leave with
you, my peace I give unto you: not as the world giveth,
give I unto you. Let not your heart be troubled, neither let
it be afraid.”18
24. Here is another trial. There have always been a few who
want to discredit the Church and to destroy faith. Today
they use the Internet.
25. Some of the information about the Church, no matter how
convincing, is just not true. In 1985, I remember a
colleague walking into my business office in Florida. He
had a Time magazine article entitled “Challenging
Mormonism’s Roots.” It spoke of a recently discovered
letter, supposedly written by Martin Harris, that conflicted
with Joseph Smith’s account of finding the Book of
Mormon plates.19
26. My colleague asked if this new information would destroy
the Mormon Church. The article quoted a man who said
he was leaving the Church over the document. Later,
others reportedly left the Church.20 I’m sure it was a trial
of their faith.
27. A few months later, experts discovered (and the forger
confessed) that the letter was a complete fraud. I
remember really hoping that those who had left the
Church because of this deception would find their way
back.
28. A few question their faith when they find a statement
made by a Church leader decades ago that seems
incongruent with our doctrine. There is an important
principle that governs the doctrine of the Church. The
doctrine is taught by all 15 members of the First
Presidency and Quorum of the Twelve. It is not hidden in
an obscure paragraph of one talk. True principles are
taught frequently and by many. Our doctrine is not
difficult to find.
29. The leaders of the Church are honest but imperfect men.
Remember the words of Moroni: “Condemn me not
because of mine imperfection, neither my father … ; but
30.
31.
32.
33.
34.
35.
36.
37.
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rather give thanks unto God that he hath made manifest
unto you our imperfections, that ye may learn to be more
wise than we have been.”21
Joseph Smith said, “I never told you I was perfect; but
there is no error in the revelations.”22 The miracle of
God’s hand in the history and destiny of The Church of
Jesus Christ of Latter-day Saints is understood only
through the lens of spiritual inquiry. President Ezra Taft
Benson said, “Every [person] eventually is backed up to
the wall of faith, and there … must make his stand.”23
Don’t be surprised when it happens to you!
By definition, trials will be trying. There may be anguish,
confusion, sleepless nights, and pillows wet with tears.
But our trials need not be spiritually fatal. They need not
take us from our covenants or from the household of
God.
“Remember, … it is upon the rock of our Redeemer, who
is Christ, the Son of God, that ye must build your
foundation; that when the devil shall send forth his
mighty winds, yea, his shafts in the whirlwind, yea, when
all his hail and his mighty storm shall beat upon you, it
shall have no power over you to drag you down to the
gulf of misery and endless wo, because of the rock upon
which ye are built, which is a sure foundation, a
foundation whereon if men build they cannot fall.”24
Like the intense fire that transforms iron into steel, as we
remain faithful during the fiery trial of our faith, we are
spiritually refined and strengthened.
Elder D. Todd Christofferson explained what he learned
from a personal trial: “Though I suffered then, as I look
back now, I am grateful that there was not a quick
solution to my problem. The fact that I was forced to turn
to God for help almost daily over an extended period of
years taught me truly how to pray and get answers to
prayer and taught me in a very practical way to have
faith in God. I came to know my Savior and my Heavenly
Father in a way and to a degree that might not have
happened otherwise or that might have taken me much
longer to achieve. … I learned to trust in the Lord with all
my heart. I learned to walk with Him day by day.”25
Peter described these experiences as “much more
precious than … gold.”26 Moroni added that a witness
follows “the trial of your faith.”27
I began with the story of the Marriott family. Last week
Kathy and I joined them at Georgia’s grave. Ten years
have passed. Family and friends spoke of the love and
memories they have of Georgia. There were white helium
balloons to celebrate her life. Amid tears, Georgia’s
mother tenderly spoke of the increased faith and
understanding she has received, and Georgia’s father
quietly told me of the promised witness that has come to
him.
With faith come trials of faith, bringing increased faith.
The Lord’s comforting assurance to the Prophet Joseph
Smith is the very same promise He makes to you in your
trial of faith: “Hold on … , fear not … , for God shall be
with you forever and ever.”28 Of this I bear my sacred
witness in the name of Jesus Christ, amen.
Lesson 16 - Redemption of the Dead
Doctrine and Covenants 124:30–41; 127:1–9; 128:1–18; 137:1–10; 138:28–37.
Richard G. Scott, “The Joy of Redeeming the Dead,” Ensign or Liahona, Nov. 2012, 93–95.
D. Todd Christofferson, “The Redemption of the Dead and the Testimony of Jesus,” Ensign, Nov. 2000, 9–12.
The Joy of Redeeming the Dead
“He shall plant in the hearts of the children the promises made to the fathers, and the hearts of the
children shall turn to their fathers.”
2.
3.
4.
5.
6.
7.
8.
9.
1.The Lord revealed to the Prophet
Joseph Smith sublime doctrine
concerning the sacred ordinance of
baptism. That light came when other
Christian churches taught that death
irrevocably, eternally, determined the
destiny of the soul. They taught the
baptized were rewarded with
endless joy while all others faced
eternal torment without hope of redemption.
The Lord’s revelation that through proper priesthood
authority, baptism could be performed vicariously for the
dead preserved the justice of His statement: “Except a
man be born of water and of the Spirit, he cannot enter
into the kingdom of God.”1 Vicarious baptism can
mercifully provide this essential ordinance for all worthy
deceased who did not receive it in mortality.
This glorious doctrine is another witness of the allencompassing nature of the Atonement of Jesus Christ.
He made salvation available to every repentant soul. His
Atonement conquered death, and He permits the worthy
deceased to receive all ordinances of salvation
vicariously.
In an epistle written over 150 years ago, Joseph Smith
stated: “The Saints have the privilege of being baptized
for … their relatives who are dead … who have received
the Gospel in the spirit, through … those who have been
commissioned to preach to them.”2 Later he added,
“Those Saints who neglect it in behalf of their deceased
relatives, do it at the peril of their own salvation.”3
The prophet Elijah committed the keys for vicarious work
to Joseph Smith in the Kirtland Temple4 to fulfill the
Lord’s promise that “he shall plant in the hearts of the
children the promises made to the fathers, and the
hearts of the children shall turn to their fathers.”5
Through further revelation to Joseph Smith and
subsequent prophets, there has come an understanding
of and the provision for temple work and the family
history effort that supports it. Every prophet since
Joseph Smith has emphasized the imperative need to
provide all ordinances for ourselves and our deceased
ancestors.
Temple and family history work is one work divided into
two parts. They are connected together like the
ordinances of baptism and the gift of the Holy Ghost.
Some members may not be able to do both works
because of health or distances to temples.
President Howard W. Hunter taught:
“We must accomplish the priesthood temple ordinance
work necessary for our own exaltation; then we must do
the necessary work for those who did not have the
opportunity to accept the gospel in life. Doing work for
others is accomplished in two steps: first, by family
history research to ascertain our progenitors; and
10.
11.
12.
13.
14.
15.
16.
Page 54 of 136
second, by performing the temple ordinances to give
them the same opportunities afforded to the living.
“Yet there are many members of the Church who have
only limited access to the temples. They do the best they
can. They pursue family history research and have the
temple ordinance work done by others. Conversely, there
are some members who engage in temple work but fail
to do family history research on their own family lines.
Although they perform a divine service in assisting
others, they lose a blessing by not seeking their own
kindred dead as divinely directed by latter-day prophets.
…
“I have learned that those who engage in family history
research and then perform the temple ordinance work
for those whose names they have found will know the
additional joy of receiving both halves of the blessing.”6
Father in Heaven wants each of us to receive both parts
of the blessing of this vital vicarious work. He has led
others to show us how to qualify. It is up to you and me to
claim those blessings.
Any work you do in the temple is time well spent, but
receiving ordinances vicariously for one of your own
ancestors will make the time in the temple more sacred,
and even greater blessings will be received. The First
Presidency has declared, “Our preeminent obligation is
to seek out and identify our own ancestors.”7
Do you young people want a sure way to eliminate the
influence of the adversary in your life? Immerse yourself
in searching for your ancestors, prepare their names for
the sacred vicarious ordinances available in the temple,
and then go to the temple to stand as proxy for them to
receive the ordinances of baptism and the gift of the
Holy Ghost. As you grow older, you will be able to
participate in receiving the other ordinances as well. I
can think of no greater protection from the influence of
the adversary in your life.
In the Russia Rostov-na-Donu Mission the youth were
invited to each index 2,000 names and then qualify at
least one name from their own families for temple
ordinances. Those who accomplished this goal were
invited to go on a long journey to the new Kyiv Ukraine
Temple. One young man shared his experience: “I was
spending a lot of time playing computer games. When I
started indexing, I didn’t have time to play games. At first
I thought, ‘Oh no! How can that be!’ When this project
was over, I even lost interest in gaming. … Genealogical
work is something that we can do here on earth, and it
will remain in heaven.”
Many faithful Saints have done the work of researching
their family lines and are using the reserve feature of
FamilySearch to hold the ordinances for their own family
members to serve as proxy. The intent of reserving
names is to allow a reasonable period of time for
individuals to perform ordinances for ancestors and
collateral lines. There are currently 12 million names and
17.
18.
19.
20.
millions of corresponding ordinances that are reserved.
Many names have been reserved for years. Ancestors
who have been found are no doubt anxious and thrilled
when their names are cleared for ordinances. They,
however, may not be very happy when they have to
continue to wait for their ordinances to be performed.
We encourage those of you who have a large reservation
of names to share them so that members of your
extended family or ward and stake can help you in
completing that work. You can do this by distributing
temple cards to ward and stake members willing to help
or by using the FamilySearch computer system to submit
the names directly to the temple. This latter option is
something Cindy Blevins of Casper, Wyoming, has been
doing for years.
Sister Blevins was baptized as a teenager and has been
the only member of her family to join the Church. She
has completed a vast amount of genealogical work. But
there are far too many names for her and her immediate
family to complete. Consequently, Sister Blevins has
submitted the names to the temple, which, she reports,
are often completed in a matter of weeks, usually at one
of the two temples closest to her home. She says she
likes to think that friends and neighbors in her own ward
and stake may be among those helping to complete the
work for her ancestors. She appreciates their doing so.
My beloved wife, Jeanene, loved doing family history
research. When our children were young, she would
trade babysitting time with friends so she could have a
few hours every few weeks to work on researching our
family lines. After our youngest child left home, she
recorded in her personal journal: “I have just made a
decision and I want to stand up and shout about it.
Mike’s old bedroom has become my genealogy
workroom. It is well equipped to organize the records
and work in. My life will now focus on vital family
research and temple name submissions. I am so excited
and anxious to get going.”8
Another journal entry reads: “The … miracle for me
occurred in the Family History office of Mel Olsen who
presented me with a printout of all my known ancestral
pedigrees taken from the update of the Ancestral File
computerized records sent into the genealogical society.
They came mostly from the records of the four
generation’s program the Church called for many years
ago. I had been overwhelmed with the thought of the
huge task ahead of me to gather all my ancestors’
research records from family organizations to get them
21.
22.
23.
24.
25.
all in the computer for the first computerized distribution
of the Ancestral File. And there they all were, beautiful,
organized and laser printed and sitting there on the desk
before me. I was so thrilled and so overwhelmed I just
sat there stunned and then began to cry I was so happy.
… For one who has doggedly, painstakingly researched
for thirty years, the computerization of all these records
is truly exciting. And when I think of the hundreds of
thousands of people who are now or soon will be
computerizing huge blocks of censuses and private
research disks … I am so excited. It is truly the Lord’s
work and He is directing it.”9
I have tasted enough of the fruits of this sublime work to
know that the keys Elijah restored to Joseph Smith permit
our hearts to be bound and each of us linked to those of
our ancestors who are waiting for our help. Through our
efforts in holy temples here on earth using the authority
delegated by the Savior, our progenitors receive the
saving ordinances that allow them to enjoy eternal
happiness.
In the past, motivated by a deep conviction of the
sanctity of the work, individuals have valiantly faced a
challenge that seemed like single-handedly endeavoring
to harvest all the grain in Nebraska. Now, many mighty
combines are at work. Together we can and will
accomplish the required work.
I testify that the Spirit of Elijah is touching the hearts of
many of Father’s children throughout the world, causing
the work for the dead to accelerate at an unprecedented
pace.
But what about you? Have you prayed about your own
ancestors’ work? Set aside those things in your life that
don’t really matter. Decide to do something that will have
eternal consequences. Perhaps you have been
prompted to look for ancestors but feel you are not a
genealogist. Can you see that you don’t have to be
anymore? It all begins with love and a sincere desire to
help those beyond the veil who can’t help themselves.
Check around. There will be someone in your area who
can help you have success.
This work is a spiritual work, a monumental effort of
cooperation on both sides of the veil, where help is given
in both directions. Anywhere you are in the world, with
prayer, faith, determination, diligence, and some
sacrifice, you can make a powerful contribution. Begin
now. I promise you that the Lord will help you find a way.
And it will make you feel wonderful. In the name of Jesus
Christ, amen.
The Redemption of the Dead and the Testimony of Jesus
By identifying our ancestors and performing for them the saving ordinances they could not themselves
perform, we are testifying of the infinite reach of the Atonement of Jesus Christ.
2.
1.Christian theologians have long
wrestled with the question, What is
the destiny of the countless billions
who have lived and died with no
knowledge of Jesus?1 With the
Restoration of the gospel of Jesus
Christ has come the understanding
of how the unbaptized dead are
redeemed and how God can be “a perfect, just God,
and a merciful God also.”2
While yet in life, Jesus prophesied that He would also
preach to the dead.3 Peter tells us this happened in the
interval between the Savior’s Crucifixion and
3.
4.
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Resurrection.4 President Joseph F. Smith witnessed in
vision that the Savior visited the spirit world and “from
among the righteous [spirits] … 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. …
“These were taught faith in God, repentance from sin,
vicarious baptism for the remission of sins, [and] the gift
of the Holy Ghost by the laying on of hands.”5
The doctrine that the living can provide baptism and
other essential ordinances to the dead, vicariously, was
revealed anew to the Prophet Joseph Smith.6 He learned
that the spirits awaiting resurrection are not only offered
5.
6.
7.
individual salvation but that they can be bound in heaven
as husband and wife and be sealed to their fathers and
mothers of all generations past and have sealed to them
their children of all generations future. The Lord
instructed the Prophet that these sacred rites are
appropriately performed only in a house built to His
name, a temple.7
The principle of vicarious service should not seem
strange to any Christian. In the baptism of a living
person, the officiator acts, by proxy, in place of the
Savior. And is it not the central tenet of our faith that
Christ’s sacrifice atones for our sins by vicariously
satisfying the demands of justice for us? As President
Gordon B. Hinckley has expressed: “I think that vicarious
work for the dead more nearly approaches the vicarious
sacrifice of the Savior Himself than any other work of
which I know. It is given with love, without hope of
compensation, or repayment or anything of the kind.
What a glorious principle.”8
Some have misunderstood and suppose that deceased
souls “are being baptised into the Mormon faith without
their knowledge”9 or that “people who once belonged to
other faiths can have the Mormon faith retroactively
imposed on them.”10 They assume that we somehow
have power to force a soul in matters of faith. Of course,
we do not. God gave man his agency from the
beginning.11 “The dead who repent will be redeemed,
through obedience to the ordinances of the house of
God,”12 but only if they accept those ordinances. The
Church does not list them on its rolls or count them in its
membership.
Our anxiety to redeem the dead, and the time and
resources we put behind that commitment, are, above
all, an expression of our witness concerning Jesus
Christ. It constitutes as powerful a statement as we can
make concerning His divine character and mission. It
testifies, first, of Christ’s Resurrection; second, of the
infinite reach of His Atonement; third, that He is the sole
source of salvation; fourth, that He has established the
conditions for salvation; and, fifth, that He will come
again.
The Power of Christ’s Resurrection
8.
As regards the Resurrection, Paul asked, “Else what
shall they do which are baptized for the dead, if the
dead rise not … ? why are they then baptized for the
dead?”13 We are baptized for the dead because we
know that they will rise. “The soul shall be restored to the
body, and the body to the soul; yea, and every limb and
joint shall be restored to its body; yea, even a hair of the
head shall not be lost; but all things shall be restored to
their proper and perfect frame.”14 “For to this end Christ
both died, and rose, and revived, that he might be Lord
both of the dead and living.”15
9. It matters tremendously what we do in relation to those
who have gone before, because they live today as spirits
and shall live again as immortal souls, and that because
of Jesus Christ. We believe His words when He said, “I
am the resurrection, and the life: he that believeth in me,
though he were dead, yet shall he live.”16 By the
baptisms we perform in behalf of the dead, we testify
that “as in Adam all die, even so in Christ shall all be
made alive. …
10. “For he must reign, till he hath put all enemies under his
feet.
11. “The last enemy that shall be destroyed is death.”17
The Infinite Reach of Christ’s Atonement
12. By identifying our ancestors and performing for them the
saving ordinances they could not themselves perform,
we are testifying of the infinite reach of the Atonement of
Jesus Christ. Christ “died for all.”18 “He is the propitiation
for our sins: and not for ours only, but also for the sins of
the whole world.”19
13. “God is no respecter of persons:
14. “But in every nation he that feareth him, and worketh
righteousness, is accepted with him.”20
15. “Doth he cry unto any, saying: Depart from me? Behold, I
say unto you, Nay; but he saith: Come unto me all ye
ends of the earth, buy milk and honey, without money
and without price.”21 Our Lord “inviteth … all to come
unto him and partake of his goodness; and he denieth
none that come unto him, black and white, bond and
free, male and female; and he remembereth the heathen;
and all are alike unto God, both Jew and Gentile.”22
16. It is inconceivable that this invitation, universally
extended in life, would be rescinded for those who had
not heard it before they died. With Paul, we are
persuaded that death poses no such obstacle: “Neither
death, nor life, nor angels, nor principalities, nor powers,
nor things present, nor things to come, … shall be able
to separate us from the love of God, which is in Christ
Jesus our Lord.”23
Jesus Christ, the Sole Source of Salvation
17. Our anxiety to ensure that our kindred dead are offered
baptism in Jesus’ name is testament to the fact that
Jesus Christ is “the way, the truth, and the life” and that
“no man cometh unto the Father, but by [Him].”24 Peter
proclaimed, “Neither is there salvation in any other: for
there is none other name under heaven given among
men, whereby we must be saved.”25
18. “There is one God, and one mediator between God and
men, the man Christ Jesus.”26
19. Some contemporary Christians, concerned for the
billions who have died without a knowledge of Jesus
Christ, have begun to wonder if there truly is only “one
Lord, one faith, one baptism.”27 To believe that Jesus is
the only savior, they say, is arrogant, narrow-minded, and
intolerant. We say, however, that this is a false dilemma.
There is no injustice in there being but One through
whom salvation may come, when that One and His
salvation are offered to every soul, without exception. We
need not tamper with the doctrine or temper the good
news of Christ.
Conditions of Salvation Set by Christ
20. Because we believe that Jesus Christ is the Redeemer,
we also accept His authority to establish the conditions
by which we may receive His grace. Otherwise we would
not concern ourselves with being baptized for the dead.
21. Jesus confirmed that “strait is the gate, and narrow is the
way, which leadeth unto life.”28 Specifically, He said,
“Except a man be born of water and of the Spirit, he
cannot enter into the kingdom of God.”29 This means we
must “repent, and be baptized every one … in the name
of Jesus Christ for the remission of sins, and … receive
the gift of the Holy Ghost.”30
22. Notwithstanding He was sinless, Jesus Christ Himself
was baptized and received the Holy Ghost to witness
“unto the Father that he would be obedient unto him in
keeping his commandments”31 and to show us “the
straitness of the path, and the narrowness of the gate, by
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which [we] should enter, he having set the example
before [us].” And He said, “He that is baptized in my
name, to him will the Father give the Holy Ghost, like
unto me; wherefore, follow me, and do the things which
ye have seen me do.”32
23. There are no exceptions granted; none are needed. As
many as will believe and be baptized—including by
proxy—and endure in faith, shall be saved, “not only
those who believed after [Christ] came in the meridian of
time, in the flesh, but all those from the beginning, even
as many as were before he came.”33 It is for this reason
that the gospel is 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.”34
The Second Coming of Jesus Christ
24. Our work for the dead bears witness that Jesus Christ
will come again to this earth. In the final verses of the Old
Testament, Jehovah declared, “Behold, I will send you
Elijah the prophet before the coming of the great and
dreadful day of the Lord:
25. “And he shall turn the heart of the fathers to the children,
and the heart of the children to their fathers, lest I come
and smite the earth with a curse.”35
26. In an inspired commentary on this scripture, the Prophet
Joseph Smith stated, “The earth will be smitten with a
curse unless there is a welding link of some kind or other
between the fathers and the children, upon some subject
or other—and behold what is that subject? It is the
baptism for the dead.”36
27. The vicarious ordinances we perform in temples,
beginning with baptism, make possible an eternal
welding link between generations that fulfills the purpose
of the earth’s creation. Without this, “the whole earth
would be utterly wasted at [Christ’s] coming.”37 Elijah
has, in fact, come as promised to confer the priesthood
power that turns hearts and establishes the welding links
between the fathers and the children so that once again
what is bound on earth “shall be bound in heaven.”38
When he came, Elijah declared, “The keys of this
dispensation are committed into your hands; and by this
ye may know that the great and dreadful day of the Lord
is near, even at the doors.”39
28. We are anxiously about the task of searching out our
fathers and mothers of generations past and binding
them to us and us to them. Is not this the strongest
possible evidence of our conviction that Jesus Christ will
come again to reign upon the earth? We know He will,
and we know what He expects we will have done in
preparation for His return.
29. In the scriptures, the spirits of the dead are sometimes
referred to as being in darkness or in prison.40
Contemplating God’s glorious plan for the redemption of
these, His children, the Prophet Joseph Smith penned
this psalm: “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; for the prisoners shall go free.”41
30. Our charge extends as far and as deep as the love of
God to encompass His children of every time and place.
Our efforts on behalf of the dead bear eloquent witness
that Jesus Christ is the divine Redeemer of all mankind.
His grace and promises reach even those who in life do
not find Him. Because of Him, the prisoners shall indeed
go free. In the name of Jesus Christ, amen.
Lesson 17 - Gospel Teachings in Nauvoo
Psalm 82:6; Matthew 5:48; John 10:32–34; Romans 8:16–17; 2 Peter 1:3–4; 1 John 3:2–3; Doctrine and Covenants 93:11–22;
124:25–28, 37–42; 132:20–24.
“God the Eternal Father,” chapter 2 in Teachings of Presidents of the Church: Joseph Smith (2007), 37–43.
“Becoming Like God,” Gospel Topics, lds.org/topics.
Chapter 2: God the Eternal Father
Teachings of Presidents of the Church: Joseph Smith, (2011), 36–44
1.
“The purposes of our God are great, His love
unfathomable, His wisdom infinite, and His power
unlimited; therefore, the Saints have cause to rejoice and
be glad.”
From the Life of Joseph Smith
2.
Among Joseph Smith’s progenitors were many who
sought to know the true God in their day. Joseph’s own
parents were deeply spiritual, and although they did not
find the full truth about God in the churches around
them, they honored the Bible as God’s word and made
prayer a part of daily life. The Prophet’s brother William
recalled: “My father’s religious habits were strictly pious
and moral. … I was called upon to listen to prayers both
night and morning. … My parents, father and mother,
poured out their souls to God, the donor of all blessings,
to keep and guard their children and keep them from sin
and from all evil works. Such was the strict piety of my
parents.”1 William also said: “We always had family
3.
4.
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prayers since I can remember. I well remember father
used to carry his spectacles in his vest pocket, … and
when us boys saw him feel for his specs, we knew that
was a signal to get ready for prayer, and if we did not
notice it mother would say, ‘William,’ or whoever was the
negligent one, ‘get ready for prayer.’ After the prayer we
had a song we would sing; I remember part of it yet:
‘Another day has passed and gone, We lay our garments
by.’”2
This early spiritual training sank deep into young Joseph
Smith’s soul. When he became concerned about his
eternal welfare and sought to know which church to join,
he knew he could turn to God for answers:
“I learned in the scriptures that God was the same
yesterday, today, and forever, that he was no respecter to
persons, for he was God. For I looked upon the sun, the
glorious luminary of the earth, and also the moon rolling
in [its] majesty through the heavens and also the stars
shining in their courses; and the earth also upon which I
stood, and the beast of the field and the fowls of heaven
5.
6.
7.
and the fish of the waters; and also man walking forth
upon the face of the earth in majesty and in the strength
of beauty, [with] power and intelligence in governing the
things which are so exceedingly great and marvelous,
even in the likeness of him who created them.
“And when I considered upon these things my heart
exclaimed, Well hath the wise man said it is a fool that
saith in his heart there is no God [see Psalm 53:1]. My
heart exclaimed, All these bear testimony and bespeak
an omnipotent and omnipresent power, a Being who
maketh laws and decreeth and bindeth all things in their
bounds, who filleth eternity, who was and is and will be
from all eternity to eternity. And when I considered all
these things and that that Being seeketh such to worship
him as worship him in spirit and in truth [see John 4:23],
therefore I cried unto the Lord for mercy, for there was
none else to whom I could go and obtain mercy.”3
Joseph’s faithful prayer for mercy and wisdom was
answered with the First Vision. That vision gave the
young Prophet far greater knowledge about God than
any of the churches of his day possessed, knowledge
that had been lost to the world for centuries. In the First
Vision, Joseph learned for himself that the Father and the
Son are individual beings, that Their power is greater
than the power of evil, and that man is indeed fashioned
in God’s image—truths that are essential in
understanding our actual relationship to our Father in
Heaven.
Other revelations about the nature of God followed,
including many that are now in our latter-day scriptures.
As God’s chosen instrument in restoring gospel truth to
the world, the Prophet testified of God throughout his
ministry. “I am going to inquire after God,” he declared,
“for I want you all to know Him, and to be familiar with
Him. … You will then know that I am His servant; for I
speak as one having authority.”4
13.
14.
15.
16.
17.
18.
19.
Teachings of Joseph Smith
8.
God is the loving Father of all mankind and the source of
all that is good.
9. “While one portion of the human race is judging and
condemning the other without mercy, the Great Parent of
the universe looks upon the whole of the human family
with a fatherly care and paternal regard; He views them
as His offspring, and without any of those contracted
feelings that influence the children of men, causes ‘His
sun to rise on the evil and on the good, and sendeth rain
on the just and on the unjust.’ [Matthew 5:45.]”5
10. “We admit that God is the great source and fountain from
whence proceeds all good; that He is perfect
intelligence, and that His wisdom is alone sufficient to
govern and regulate the mighty creations and worlds
which shine and blaze with such magnificence and
splendor over our heads, as though touched with His
finger and moved by His Almighty word. … The heavens
declare the glory of a God, and the firmament showeth
His handiwork [see Psalm 19:1]; and a moment’s
reflection is sufficient to teach every man of common
intelligence, that all these are not the mere productions
of chance, nor could they be supported by any power
less than an Almighty hand.”6
11. “God sees the secret springs of human action, and
knows the hearts of all living.”7
12. “The purposes of our God are great, His love
unfathomable, His wisdom infinite, and His power
unlimited; therefore, the Saints have cause to rejoice and
be glad, knowing that ‘this God is our God forever and
20.
21.
22.
23.
24.
25.
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ever, and He will be our Guide until death.’ [Psalm
48:14.]”8
When we comprehend the character of God, we
comprehend ourselves and know how to approach Him.
“There are but a very few beings in the world who
understand rightly the character of God. The great
majority of mankind do not comprehend anything, either
that which is past, or that which is to come, as it respects
their relationship to God. They do not know, neither do
they understand the nature of that relationship; and
consequently they know but little above the brute beast,
or more than to eat, drink and sleep. This is all man
knows about God or His existence, unless it is given by
the inspiration of the Almighty.
“If a man learns nothing more than to eat, drink and
sleep, and does not comprehend any of the designs of
God, the beast comprehends the same things. It eats,
drinks, sleeps, and knows nothing more about God; yet it
knows as much as we, unless we are able to
comprehend by the inspiration of Almighty God. If men
do not comprehend the character of God, they do not
comprehend themselves. I want to go back to the
beginning, and so lift your minds into more lofty spheres
and a more exalted understanding than what the human
mind generally aspires to.
“… The scriptures inform us that ‘This is life eternal that
they might know thee, the only true God, and Jesus
Christ whom thou hast sent.’ [John 17:3.]
“If any man does not know God, and inquires what kind
of a being He is,—if he will search diligently his own
heart—if the declaration of Jesus and the apostles be
true, he will realize that he has not eternal life; for there
can be eternal life on no other principle.
“My first object is to find out the character of the only
wise and true God, and what kind of a being He is. …
“God Himself was once as we are now, and is an exalted
man, and sits enthroned in yonder heavens! That is the
great secret. If the veil were rent today, and the great
God who holds this world in its orbit, and who upholds all
worlds and all things by His power, was to make Himself
visible,—I say, if you were to see Him today, you would
see Him like a man in form—like yourselves in all the
person, image, and very form as a man; for Adam was
created in the very fashion, image and likeness of God,
and received instruction from, and walked, talked and
conversed with Him, as one man talks and communes
with another. …
“… Having a knowledge of God, we begin to know how
to approach Him, and how to ask so as to receive an
answer. When we understand the character of God, and
know how to come to Him, He begins to unfold the
heavens to us, and to tell us all about it. When we are
ready to come to Him, He is ready to come to us.”9
When we are ready to come to Him, He is ready to come
to us.
“Having a knowledge of God, we begin to know how to
approach Him, and how to ask so as to receive an
answer.”
In the Godhead there are three separate and distinct
personages.
Articles of Faith 1:1: “We believe in God, the Eternal
Father, and in His Son, Jesus Christ, and in the Holy
Ghost.”10
Joseph Smith taught the following in April 1843, later
recorded in Doctrine and Covenants 130:22: “The Father
has a body of flesh and bones as tangible as man’s; the
Son also; but the Holy Ghost has not a body of flesh and
bones, but is a personage of Spirit. Were it not so, the
Holy Ghost could not dwell in us.”11
26. “I have always declared God to be a distinct personage,
Jesus Christ a separate and distinct personage from
God the Father, and that the Holy Ghost was a distinct
personage and a Spirit: and these three constitute three
distinct personages and three Gods.”12
27. “That which is without body or parts is nothing. There is
no other God in heaven but that God who has flesh and
bones.”13
28. The Godhead is in perfect unity, and God the Father
presides.
29. “There is much said about God and the Godhead. …
The teachers of the day say that the Father is God, the
Son is God, and the Holy Ghost is God, and they are all
in one body and one God. Jesus prayed that those that
the Father had given him out of the world might be made
one in them, as they were one [see John 17:11–23]. …
30. “Peter and Stephen testify that they saw the Son of Man
standing on the right hand of God. Any person that had
seen the heavens opened knows that there are three
personages in the heavens who hold the keys of power,
and one presides over all.”14
31. “Everlasting covenant was made between three
personages before the organization of this earth and
relates to their dispensation of things to men on the
earth. These personages … are called God the first, the
Creator; God the second, the Redeemer; and God the
third, the Witness or Testator.”15
32. “[It is] the province of the Father to preside as the Chief
or President, Jesus as the Mediator, and the Holy Ghost
as the Testator or Witness. The Son [has] a tabernacle
and so [does] the Father, but the Holy Ghost is a
personage of spirit without tabernacle.”16
33. “The scripture says, ‘I and my Father are one’ [John
10:30], and again that the Father, Son and Holy Ghost
are one, and these three agree in the same thing [see 1
John 5:7–8]. So did the Savior pray to the Father, ‘I pray
not for the world, but for those whom ye gave me out of
the world, that we might be one,’ or to say, be of one
mind in the unity of the faith [see John 17:9, 11]. But
everyone being a different or separate person, so are
God and Jesus Christ and the Holy Ghost separate
persons, but they all agree in one or the selfsame
thing.”17
Becoming Like God
1.
2.
3.
4.
One of the most common images in Western and Eastern
religions alike is of God as a parent and of human beings
as God’s children. Billions pray to God as their parent,
invoke the brotherhood and sisterhood of all people to
promote peace, and reach out to the weary and troubled
out of deep conviction that each of God’s children has
great worth.
But people of different faiths understand the parent-child
relationship between God and humans in significantly
different ways. Some understand the phrase “child of
God” as an honorary title reserved only for those who
believe in God and accept His guidance as they might
accept a father’s. Many see parent-child descriptions of
God’s relationship to humanity as metaphors to express
His love for His creations and their dependence on His
sustenance and protection.
Latter-day Saints see all people as children of God in a
full and complete sense; they consider every person
divine in origin, nature, and potential. Each has an
eternal core and is “a beloved spirit son or daughter of
heavenly parents.”1 Each possesses seeds of divinity
and must choose whether to live in harmony or tension
with that divinity. Through the Atonement of Jesus Christ,
all people may “progress toward perfection and
ultimately realize their divine destiny.”2 Just as a child
can develop the attributes of his or her parents over
time, the divine nature that humans inherit can be
developed to become like their Heavenly Father's.
The desire to nurture the divinity in His children is one of
God’s attributes that most inspires, motivates, and
humbles members of the Church. God’s loving
parentage and guidance can help each willing, obedient
child of God receive of His fulness and of His glory. This
knowledge transforms the way Latter-day Saints see their
fellow human beings. The teaching that men and women
have the potential to be exalted to a state of godliness
clearly expands beyond what is understood by most
contemporary Christian churches and expresses for the
Latter-day Saints a yearning rooted in the Bible to live as
God lives, to love as He loves, and to prepare for all that
our loving Father in Heaven wishes for His children.
What does the Bible say about humans’ divine potential?
5.
Several biblical passages intimate that humans can
become like God. The likeness of humans to God is
emphasized in the first chapter of Genesis: “God said,
Let us make man in our image, after our likeness. … So
God created man in his own image, in the image of God
created he him; male and female created he them.”3
After Adam and Eve partook of the fruit of “the tree of the
knowledge of good and evil,” God said they had
“become as one of us,”4 suggesting that a process of
approaching godliness was already underway. Later in
the Old Testament, a passage in the book of Psalms
declares, “I have said, Ye are gods; and all of you are
children of the most High.”5
New Testament passages also point to this doctrine.
6.
7.
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When Jesus was accused of blasphemy on the grounds
that “thou, being a man, makest thyself God,” He
responded, echoing Psalms, “Is it not written in your law,
I said, Ye are gods?”6 In the Sermon on the Mount,
Jesus commanded His disciples to become “perfect,
even as your Father which is in heaven is perfect.”7 In
turn, the Apostle Peter referred to the Savior’s
“exceeding great and precious promises” that we might
become “partakers of the divine nature.”8 The Apostle
Paul taught that we are “the offspring of God” and
emphasized that as such “we are the children of God:
and if children, then heirs; heirs of God, and joint-heirs
with Christ.”9 The book of Revelation contains a promise
from Jesus Christ that “to him that overcometh will I grant
to sit with me in my throne, even as I also overcame, and
am set down with my Father in his throne.”10
These passages can be interpreted in different ways. Yet
by viewing them through the clarifying lens of revelations
received by Joseph Smith, Latter-day Saints see these
scriptures as straightforward expressions of humanity’s
divine nature and potential. Many other Christians read
the same passages far more metaphorically because
they experience the Bible through the lens of doctrinal
interpretations that developed over time after the period
described in the New Testament.
How have ideas about divinity shifted over Christian
history?
8.
Latter-day Saint beliefs would have sounded more
familiar to the earliest generations of Christians than they
do to many modern Christians. Many church fathers
(influential theologians and teachers in early Christianity)
spoke approvingly of the idea that humans can become
divine. One modern scholar refers to the “ubiquity of the
doctrine of deification”—the teaching that humans could
become God—in the first centuries after Christ’s death.
11 The church father Irenaeus, who died about A.D. 202,
asserted that Jesus Christ “did, through His
transcendent love, become what we are, that He might
bring us to be what He is Himself.”12 Clement of
Alexandria (ca. A.D. 150–215) wrote that “the Word of
God became man, that thou mayest learn from man how
man may become God.”13 Basil the Great (A.D. 330–
379) also celebrated this prospect—not just “being
made like to God,” but “highest of all, the being made
God.”14
9. What exactly the early church fathers meant when they
spoke of becoming God is open to interpretation,15 but
it is clear that references to deification became more
contested in the late Roman period and were infrequent
by the medieval era. The first known objection by a
church father to teaching deification came in the fifth
century.16 By the sixth century, teachings on “becoming
God” appear more limited in scope, as in the definition
provided by Pseudo-Dionysius the Areopagite (ca. A.D.
500): “Deification … is the attaining of likeness to God
and union with him so far as is possible.”17
10. Why did these beliefs fade from prominence? Changing
perspectives on the creation of the world may have
contributed to the gradual shift toward more limited
views of human potential. The earliest Jewish and
Christian commentaries on the Creation assumed that
God had organized the world out of preexisting
materials, emphasizing the goodness of God in shaping
such a life-sustaining order.18 But the incursion of new
philosophical ideas in the second century led to the
development of a doctrine that God created the universe
ex nihilo—“out of nothing.” This ultimately became the
dominant teaching about the Creation within the
Christian world.19 In order to emphasize God’s power,
many theologians reasoned that nothing could have
existed for as long as He had. It became important in
Christian circles to assert that God had originally been
completely alone.
11. Creation ex nihilo widened the perceived gulf between
God and humans. It became less common to teach
either that human souls had existed before the world or
that they could inherit and develop the attributes of God
in their entirety in the future.20 Gradually, as the
depravity of humankind and the immense distance
between Creator and creature were increasingly
emphasized, the concept of deification faded from
Western Christianity,21 though it remains a central tenet
of Eastern Orthodoxy, one of the three major branches of
Christianity.22
13.
14.
15.
16.
How were ideas about deification introduced to Latter-day
Saints?
17.
12. The earliest Latter-day Saints came from a society
dominated by English-speaking Protestants, most of
whom accepted both ex nihilo creation and the
Westminster Confession’s definition of God as a being
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“without body, parts, or passions.”23 They likely knew
little or nothing about the diversity of Christian beliefs in
the first centuries after Jesus Christ’s ministry or about
early Christian writings on deification. But revelations
received by Joseph Smith diverged from the prevailing
ideas of the time and taught doctrine that, for some,
reopened debates on the nature of God, creation, and
humankind.
Early revelations to Joseph Smith taught that humans are
created in the image of God and that God cares
intimately for His children. In the Book of Mormon, a
prophet “saw the finger of the Lord” and was astonished
to learn that human physical forms were truly made in
the image of God.24 In another early revelation, Enoch
(who “walked with God” in the Bible25) witnessed God
weeping over His creations. When Enoch asked, “How is
it thou canst weep?” he learned that God’s compassion
toward human suffering is integral to His love.26 Joseph
Smith also learned that God desires that His children
receive the same kind of exalted existence of which He
partakes. As God declared, “This is my work and my
glory—to bring to pass the immortality and eternal life of
man.”27
In 1832, Joseph Smith and Sidney Rigdon experienced a
vision of the afterlife. In the vision, they learned that the
just and unjust alike would receive immortality through a
universal resurrection, but only those “who overcome by
faith, and are sealed by the Holy Spirit of promise” would
receive the fulness of God’s glory and be “gods, even
the sons of God.”28 Another revelation soon confirmed
that “the saints shall be filled with his glory, and receive
their inheritance and be made equal with him.”29 Latterday Saints use the term exaltation to describe the
glorious reward of receiving one’s full inheritance as a
child of Heavenly Father, which is available through the
Atonement of Christ, by obedience to the laws and
ordinances of the gospel.30
This striking view of each human’s potential future was
accompanied by revealed teachings on humanity’s past.
As Joseph Smith continued to receive revelations, he
learned that the light or intelligence at the core of each
human soul “was not created or made, neither indeed
can be.” God is the Father of each human spirit, and
because only “spirit and element, inseparably
connected, receive a fulness of joy,” He presented a
plan for human beings to receive physical bodies and
progress through their mortal experience toward a
fulness of joy. Earthly birth, then, is not the beginning of
an individual’s life: “Man was also in the beginning with
God.”31 Likewise, Joseph Smith taught that the material
world has eternal roots, fully repudiating the concept of
creation ex nihilo. “Earth, water &c—all these had their
existence in an elementary State from Eternity,” he said
in an 1839 sermon.32 God organized the universe out of
existing elements.
Joseph Smith continued to receive revelation on the
themes of divine nature and exaltation during the last two
years of his life. In a revelation recorded in July 1843 that
linked exaltation with eternal marriage, the Lord declared
that those who keep covenants, including the covenant
of eternal marriage, will inherit “all heights and depths.”
“Then,” says the revelation, “shall they be gods, because
they have no end.” They will receive “a continuation of
the seeds forever and ever.”33
The following April, feeling he was “never in any nearer
relationship to God than at the present time,”34 Joseph
Smith spoke about the nature of God and the future of
humankind to the Saints, who had gathered for a general
Church conference. He used the occasion in part to
18.
19.
20.
21.
22.
23.
reflect upon the death of a Church member named King
Follett, who had died unexpectedly a month earlier.
When he rose to speak, the wind was blowing, so
Joseph asked his listeners to give him their “profound
attention” and to “pray that the L[ord] may strengthen my
lungs” and stay the winds until his message had been
delivered.35
“What kind of a being is God?” he asked. Human beings
needed to know, he argued, because “if men do not
comprehend the character of God they do not
comprehend themselves.”36 In that phrase, the Prophet
collapsed the gulf that centuries of confusion had
created between God and humanity. Human nature was
at its core divine. God “was once as one of us” and “all
the spirits that God ever sent into the world” were
likewise “susceptible of enlargement.” Joseph Smith
preached that long before the world was formed, God
found “himself in the midst” of these beings and “saw
proper to institute laws whereby the rest could have a
privilege to advance like himself”37 and be “exalted”
with Him.38
Joseph told the assembled Saints, “You have got to learn
how to be a god yourself.”39 In order to do that, the
Saints needed to learn godliness, or to be more like God.
The process would be ongoing and would require
patience, faith, continuing repentance, obedience to the
commandments of the gospel, and reliance on Christ.
Like ascending a ladder, individuals needed to learn the
“first prin[ciples] of the Gospel” and continue beyond the
limits of mortal knowledge until they could “learn the last
prin[ciples] of the Gospel” when the time came.40 “It is
not all to be comprehended in this world,” Joseph said.
41 “It will take a long time after the grave to understand
the whole.”42
That was the last time the Prophet spoke in a general
conference. Three months later, a mob stormed
Carthage Jail and martyred him and his brother Hyrum.
What has been taught in the Church about divine nature
since Joseph Smith?
Since that sermon, known as the King Follett discourse,
the doctrine that humans can progress to exaltation and
godliness has been taught within the Church. Lorenzo
Snow, the Church’s fifth President, coined a well-known
couplet: “As man now is, God once was: As God now is,
man may be.”43 Little has been revealed about the first
half of this couplet, and consequently little is taught.
When asked about this topic, Church President Gordon
B. Hinckley told a reporter in 1997, “That gets into some
pretty deep theology that we don’t know very much
about.” When asked about the belief in humans’ divine
potential, President Hinckley responded, “Well, as God
is, man may become. We believe in eternal progression.
Very strongly.”44
Eliza R. Snow, a Church leader and poet, rejoiced over
the doctrine that we are, in a full and absolute sense,
children of God. “I had learned to call thee Father, / Thru
thy Spirit from on high,” she wrote, “But, until the key of
knowledge / Was restored, I knew not why.” Latter-day
Saints have also been moved by the knowledge that
their divine parentage includes a Heavenly Mother as
well as a Heavenly Father. Expressing that truth, Eliza R.
Snow asked, “In the heav’ns are parents single?” and
answered with a resounding no: “Truth eternal / Tells me
I’ve a mother there.”45 That knowledge plays an
important role in Latter-day Saint belief. As Elder Dallin
H. Oaks of the Quorum of the Twelve Apostles wrote,
“Our theology begins with heavenly parents. Our highest
aspiration is to be like them.”46
24. Humankind’s divine nature and potential for exaltation
have been repeatedly taught in general conference
addresses, Church magazines, and other Church
materials. “Divine nature” is one of eight core values in
the Church’s Young Women program. Teaching on
human beings’ divine parentage, nature, and potential
features prominently in “The Family: A Proclamation to
the World.” Divine nature and exaltation are essential
and beloved teachings in the Church.
Does belief in exaltation make Latter-day Saints
polytheists?
25. For some observers, the doctrine that humans should
strive for godliness may evoke images of ancient
pantheons with competing deities. Such images are
incompatible with Latter-day Saint doctrine. Latter-day
Saints believe that God’s children will always worship
Him. Our progression will never change His identity as
our Father and our God. Indeed, our exalted, eternal
relationship with Him will be part of the “fulness of joy”
He desires for us.
26. Latter-day Saints also believe strongly in the fundamental
unity of the divine. They believe that God the Father,
Jesus Christ the Son, and the Holy Ghost, though distinct
beings, are unified in purpose and doctrine.47 It is in this
light that Latter-day Saints understand Jesus’s prayer for
His disciples through the ages: “That they all may be
one; as thou, Father, art in me, and I in thee, that they
also may be one in us.”48
27. If humans live out of harmony with God’s goodness, they
cannot grow into God’s glory. Joseph Smith taught that
“the powers of heaven cannot be controlled nor handled
only [except] upon the principles of righteousness.”
When humans abandon God’s selfless purposes and
standards, “the heavens withdraw themselves [and] the
Spirit of the Lord is grieved.”49 Pride is incompatible
with progress; disunity is impossible between exalted
beings.
How do Latter-day Saints envision exaltation?
28. Since human conceptions of reality are necessarily
limited in mortality, religions struggle to adequately
articulate their visions of eternal glory. As the Apostle
Paul wrote, “Eye hath not seen, nor ear heard, neither
have entered into the heart of man, the things which God
hath prepared for them that love him.”50 These
limitations make it easy for images of salvation to
become cartoonish when represented in popular culture.
For example, scriptural expressions of the deep peace
and overwhelming joy of salvation are often reproduced
in the well-known image of humans sitting on their own
clouds and playing harps after death. Latter-day Saints’
doctrine of exaltation is often similarly reduced in media
to a cartoonish image of people receiving their own
planets.
29. A cloud and harp are hardly a satisfying image for
eternal joy, although most Christians would agree that
inspired music can be a tiny foretaste of the joy of
eternal salvation. Likewise, while few Latter-day Saints
would identify with caricatures of having their own
planet, most would agree that the awe inspired by
creation hints at our creative potential in the eternities.
30. Latter-day Saints tend to imagine exaltation through the
lens of the sacred in mortal experience. They see the
seeds of godhood in the joy of bearing and nurturing
children and the intense love they feel for those children,
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in the impulse to reach out in compassionate service to
others, in the moments they are caught off guard by the
beauty and order of the universe, in the grounding
feeling of making and keeping divine covenants. Church
members imagine exaltation less through images of what
they will get and more through the relationships they
have now and how those relationships might be purified
and elevated. As the scriptures teach, “That same
sociality which exists among us here will exist among us
there, only it will be coupled with eternal glory, which
glory we do not now enjoy.”51
How important are teachings about exaltation to Latterday Saint beliefs overall?
31. The teaching that human beings have a divine nature
and future shapes the way Latter-day Saints view
fundamental doctrine. Perhaps most significantly, belief
in divine nature helps us more deeply appreciate the
Atonement of Jesus Christ. While many Christian
theologians have expressed the magnitude of the
Savior’s Atonement by emphasizing human depravity,
Latter-day Saints understand the magnitude of the
Atonement of Christ in terms of the vast human potential
it makes possible. Christ’s Atonement not only provides
forgiveness from sin and victory over death, it also
redeems imperfect relationships, heals the spiritual
wounds that stifle growth, and strengthens and enables
individuals to develop the attributes of Christ.52 Latterday Saints believe that it is only through the Atonement
of Jesus Christ that we can have a sure hope of eternal
glory and that the power of His Atonement is fully
accessed only by faith in Jesus Christ, repentance,
baptism, receiving the gift of the Holy Ghost, and
enduring to the end in following the instruction and
example of Christ.53 Thus, those who become like God
and enter into a fulness of His glory are described as
people who have been “made perfect through Jesus the
mediator of the new covenant, who wrought out this
perfect atonement through the shedding of his own
blood.”54
32. An awareness of humans’ divine potential also influences
Latter-day Saints’ understanding of gospel principles
such as the importance of divine commandments, the
role of temples, and the sanctity of individual moral
agency. Belief that human beings are actually God’s
children also changes Latter-day Saints’ behavior and
attitudes. For example, even in societies where casual
and premarital sex are considered acceptable, Latterday Saints retain a deep reverence for the God-given
procreative and bonding powers of human sexual
intimacy and remain committed to a higher standard in
the use of those sacred powers. Studies suggest that
Latter-day Saints place an exceptionally high priority on
marriage and parenthood,55 a consequence in part of a
strong belief in heavenly parents and a commitment to
strive for that divinity.
Conclusion
33. All human beings are children of loving heavenly parents
and possess seeds of divinity within them. In His infinite
love, God invites His children to cultivate their eternal
potential by the grace of God, through the Atonement of
the Lord Jesus Christ.56 The doctrine of humans’ eternal
potential to become like their Heavenly Father is central
to the gospel of Jesus Christ and inspires love, hope,
and gratitude in the hearts of faithful Latter-day Saints.
Lesson 18 - The Relief Society and the Church
Doctrine and Covenants 25:1–16.
Dallin H. Oaks, “The Keys and Authority of the Priesthood,” Ensign or Liahona, May 2014, 49–52.
Julie B. Beck, “The Vision of Prophets Regarding Relief Society: Faith, Family, Relief,” Ensign or Liahona, May 2012, 83–85.
The Keys and Authority of the Priesthood
Priesthood keys direct women as well as men, and priesthood ordinances and priesthood authority
pertain to women as well as men.
I.
1.At this conference we have seen
the release of some faithful brothers,
and we have sustained the callings
of others. In this rotation—so familiar
in the Church—we do not “step
down” when we are released, and
we do not “step up” when we are
called. There is no “up or down” in the service of the
Lord. There is only “forward or backward,” and that
difference depends on how we accept and act upon our
releases and our callings. I once presided at the release
of a young stake president who had given fine service
for nine years and was now rejoicing in his release and in
the new calling he and his wife had just received. They
were called to be the nursery leaders in their ward. Only
in this Church would that be seen as equally honorable!
2.
III.
3.
II.
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While addressing a women’s conference, Relief Society
general president Linda K. Burton said, “We hope to
instill within each of us a greater desire to better
understand the priesthood.”1 That need applies to all of
us, and I will pursue it by speaking of the keys and
authority of the priesthood. Since these subjects are of
equal concern to men and to women, I am pleased that
these proceedings are broadcast and published for all
members of the Church. Priesthood power blesses all of
us. Priesthood keys direct women as well as men, and
priesthood ordinances and priesthood authority pertain
to women as well as men.
President Joseph F. Smith described the priesthood as
“the power of God delegated to man by which man can
act in the earth for the salvation of the human family.”2
Other leaders have taught us that the priesthood “is the
consummate power on this earth. It is the power by
which the earth was created.”3 The scriptures teach that
4.
5.
6.
7.
8.
IV.
9.
“this same Priesthood, which was in the beginning, shall
be in the end of the world also” (Moses 6:7). Thus, the
priesthood is the power by which we will be resurrected
and proceed to eternal life.
The understanding we seek begins with an
understanding of the keys of the priesthood. “Priesthood
keys are the authority God has given to priesthood
[holders] to direct, control, and govern the use of His
priesthood on earth.”4 Every act or ordinance performed
in the Church is done under the direct or indirect
authorization of one holding the keys for that function. As
Elder M. Russell Ballard has explained, “Those who have
priesthood keys … literally make it possible for all who
serve faithfully under their direction to exercise
priesthood authority and have access to priesthood
power.”5
In the controlling of the exercise of priesthood authority,
the function of priesthood keys both enlarges and limits.
It enlarges by making it possible for priesthood authority
and blessings to be available for all of God’s children. It
limits by directing who will be given the authority of the
priesthood, who will hold its offices, and how its rights
and powers will be conferred. For example, a person
who holds the priesthood is not able to confer his office
or authority on another unless authorized by one who
holds the keys. Without that authorization, the ordination
would be invalid. This explains why a priesthood holder
—regardless of office—cannot ordain a member of his
family or administer the sacrament in his own home
without authorization from the one who holds the
appropriate keys.
With the exception of the sacred work that sisters do in
the temple under the keys held by the temple president,
which I will describe hereafter, only one who holds a
priesthood office can officiate in a priesthood ordinance.
And all authorized priesthood ordinances are recorded
on the records of the Church.
Ultimately, all keys of the priesthood are held by the Lord
Jesus Christ, whose priesthood it is. He is the one who
determines what keys are delegated to mortals and how
those keys will be used. We are accustomed to thinking
that all keys of the priesthood were conferred on Joseph
Smith in the Kirtland Temple, but the scripture states that
all that was conferred there were “the keys of this
dispensation” (D&C 110:16). At general conference
many years ago, President Spencer W. Kimball reminded
us that there are other priesthood keys that have not
been given to man on the earth, including the keys of
creation and resurrection.6
The divine nature of the limitations put upon the exercise
of priesthood keys explains an essential contrast
between decisions on matters of Church administration
and decisions affecting the priesthood. The First
Presidency and the Council of the First Presidency and
Quorum of the Twelve, who preside over the Church, are
empowered to make many decisions affecting Church
policies and procedures—matters such as the location of
Church buildings and the ages for missionary service.
But even though these presiding authorities hold and
exercise all of the keys delegated to men in this
dispensation, they are not free to alter the divinely
decreed pattern that only men will hold offices in the
priesthood.
I come now to the subject of priesthood authority. I begin
with the three principles just discussed: (1) priesthood is
the power of God delegated to man to act for the
salvation of the human family, (2) priesthood authority is
governed by priesthood holders who hold priesthood
10.
11.
12.
13.
14.
keys, and (3) since the scriptures state that “all other
authorities [and] offices in the church are appendages to
this [Melchizedek] priesthood” (D&C 107:5), all that is
done under the direction of those priesthood keys is
done with priesthood authority.
How does this apply to women? In an address to the
Relief Society, President Joseph Fielding Smith, then
President of the Quorum of the Twelve Apostles, said
this: “While the sisters have not been given the
Priesthood, it has not been conferred upon them, that
does not mean that the Lord has not given unto them
authority. … A person may have authority given to him, or
a sister to her, to do certain things in the Church that are
binding and absolutely necessary for our salvation, such
as the work that our sisters do in the House of the Lord.
They have authority given unto them to do some great
and wonderful things, sacred unto the Lord, and binding
just as thoroughly as are the blessings that are given by
the men who hold the Priesthood.”7
In that notable address, President Smith said again and
again that women have been given authority. To the
women he said, “You can speak with authority, because
the Lord has placed authority upon you.” He also said
that the Relief Society “[has] been given power and
authority to do a great many things. The work which they
do is done by divine authority.” And, of course, the
Church work done by women or men, whether in the
temple or in the wards or branches, is done under the
direction of those who hold priesthood keys. Thus,
speaking of the Relief Society, President Smith
explained, “[The Lord] has given to them this great
organization where they have authority to serve under
the directions of the bishops of the wards … , looking
after the interest of our people both spiritually and
temporally.”8
Thus, it is truly said that Relief Society is not just a class
for women but something they belong to—a divinely
established appendage to the priesthood.9
We are not accustomed to speaking of women having
the authority of the priesthood in their Church callings,
but what other authority can it be? When a woman—
young or old—is set apart to preach the gospel as a fulltime missionary, she is given priesthood authority to
perform a priesthood function. The same is true when a
woman is set apart to function as an officer or teacher in
a Church organization under the direction of one who
holds the keys of the priesthood. Whoever functions in
an office or calling received from one who holds
priesthood keys exercises priesthood authority in
performing her or his assigned duties.
Whoever exercises priesthood authority should forget
about their rights and concentrate on their
responsibilities. That is a principle needed in society at
large. The famous Russian writer Aleksandr Solzhenitsyn
is quoted as saying, “It is time … to defend not so much
human rights as human obligations.”10 Latter-day Saints
surely recognize that qualifying for exaltation is not a
matter of asserting rights but a matter of fulfilling
responsibilities.
V.
15. The Lord has directed that only men will be ordained to
offices in the priesthood. But, as various Church leaders
have emphasized, men are not “the priesthood.”11 Men
hold the priesthood, with a sacred duty to use it for the
blessing of all of the children of God.
16. The greatest power God has given to His sons cannot be
exercised without the companionship of one of His
daughters, because only to His daughters has God
given the power “to be a creator of bodies … so that
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God’s design and the Great Plan might meet fruition.”12
Those are the words of President J. Reuben Clark.
17. He continued: “This is the place of our wives and of our
mothers in the Eternal Plan. They are not bearers of the
Priesthood; they are not charged with carrying out the
duties and functions of the Priesthood; nor are they
laden with its responsibilities; they are builders and
organizers under its power, and partakers of its
blessings, possessing the complement of the Priesthood
powers and possessing a function as divinely called, as
eternally important in its place as the Priesthood itself.”13
18. In those inspired words, President Clark was speaking of
the family. As stated in the family proclamation, the father
presides in the family and he and the mother have
separate responsibilities, but they are “obligated to help
one another as equal partners.”14 Some years before the
family proclamation, President Spencer W. Kimball gave
this inspired explanation: “When we speak of marriage
as a partnership, let us speak of marriage as a full
partnership. We do not want our LDS women to be silent
partners or limited partners in that eternal assignment!
Please be a contributing and full partner.”15
19. In the eyes of God, whether in the Church or in the
family, women and men are equal, with different
responsibilities.
20. I close with some truths about the blessings of the
priesthood. Unlike priesthood keys and priesthood
ordinations, the blessings of the priesthood are available
to women and to men on the same terms. The gift of the
Holy Ghost and the blessings of the temple are familiar
illustrations of this truth.
21. In his insightful talk at BYU Education Week last summer,
Elder M. Russell Ballard gave these teachings:
22. “Our Church doctrine places women equal to and yet
different from men. God does not regard either gender
as better or more important than the other. …
23. “When men and women go to the temple, they are both
endowed with the same power, which is priesthood
power. … Access to the power and the blessings of the
priesthood is available to all of God’s children.”16
24. I testify of the power and blessings of the priesthood of
God, available for His sons and daughters alike. I testify
of the authority of the priesthood, which functions
throughout all of the offices and activities of The Church
of Jesus Christ of Latter-day Saints. I testify of the
divinely directed function of the keys of the priesthood,
held and exercised in their fulness by our prophet/
president, Thomas S. Monson. Finally and most
important, I testify of our Lord and Savior, Jesus Christ,
whose priesthood this is and whose servants we are, in
the name of Jesus Christ, amen.
The Vision of Prophets regarding Relief Society: Faith, Family, Relief
Faith, family, and relief—these three simple words have come to express the vision of prophets for sisters
in the Church.
2.
3.
4.
5.
1.In recent years I have been
impressed to speak often about
Relief Society—its purposes and
qualities,1 the value of its history,2 its
work, and its partnership with
bishops and Melchizedek Priesthood
quorums.3 It seems important now to
focus some attention on the vision of
prophets regarding Relief Society.4
Just as the Lord’s prophets have continually taught
elders and high priests their purposes and duties, they
have shared their vision for the sisters of the Relief
Society. From their counsel, it is clear that the purposes
of Relief Society are to increase faith and personal
righteousness, strengthen families and homes, and seek
out and help those in need. Faith, family, and relief—
these three simple words have come to express the
vision of prophets for sisters in the Church.
Since the beginning of the Restoration, prophets have
shared their vision of strong, faithful, purposeful women
who understand their eternal value and purpose. When
the Prophet Joseph Smith established Relief Society, he
directed its first president to “preside over this society, in
taking care of the poor—administering to their wants,
and attending to the various affairs of this institution.”5 He
envisioned the organization as “a select society,
separate from all the evils of the world.”6
Brigham Young, the second President of the Church,
instructed his counselors and the Quorum of the Twelve
Apostles to direct bishops to “let [the sisters] organize
Female Relief Societies in the various wards.” He added,
“Some may think this is a trifling thing, but it is not.”7
Later, President Joseph F. Smith said that in contrast to
worldly organizations, which “are men-made, or womenmade,” the Relief Society “is divinely made, divinely
authorized, divinely instituted, divinely ordained of
God.”8 President Joseph Fielding Smith told the sisters
that they had “been given power and authority to do a
great many things.”9 He said, “You are members of the
greatest women’s organization in the world, an
organization which is a vital part of the kingdom of God
on [the] earth and which is so designed and operated
that it helps its faithful members to gain eternal life in our
Father’s kingdom.”10
An Extensive Sphere of Influence
6.
7.
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Every year hundreds of thousands of women and young
women become part of this ever-expanding “circle of
sisters.”11 Thereafter, wherever a sister lives and
wherever she serves, she retains her membership and
association in Relief Society.12 Because of Relief
Society’s important purposes, the First Presidency has
expressed their desire that young women begin their
preparation for Relief Society well before they are 18
years old.13
Relief Society is not a program. It is an official part of the
Lord’s Church that is “divinely ordained of God” to teach,
strengthen, and inspire sisters in their purpose regarding
faith, family, and relief. Relief Society is a way of life for
Latter-day Saint women, and its influence extends far
beyond a Sunday class or a social gathering. It follows
the pattern of female disciples who served with the Lord
Jesus Christ and His Apostles in His ancient Church.14
We have been taught that “it is as obligatory upon a
woman to draw into her life the virtues that are fostered
by the Relief Society as it is an obligation for the men to
build into their lives the patterns of character fostered by
the priesthood.”15
8.
9.
10.
11.
12.
13.
When the Prophet Joseph Smith organized the Relief
Society, he taught the sisters that they were to “relieve
the poor” and “save souls.”16 In their charge to “save
souls,” sisters were authorized to organize and
participate in an extensive sphere of influence. The first
Relief Society president was set apart to expound the
scriptures, and Relief Society still carries an essential
teaching responsibility in the Lord’s Church. When
Joseph Smith told the sisters that the organization of
Relief Society would prepare them for the “privileges,
blessings and gifts of the Priesthood,”17 the Lord’s work
of salvation was opened to them. Saving souls includes
sharing the gospel and participating in missionary work.
It includes engaging in temple and family history work. It
includes doing everything possible to become spiritually
and temporally self-reliant.
Elder John A. Widtsoe declared that Relief Society offers
“relief of poverty, relief of illness; relief of doubt, relief of
ignorance—relief of all that hinders the joy and progress
of woman. What a magnificent commission!”18
President Boyd K. Packer has likened Relief Society to “a
protecting wall.”19 The responsibility to protect sisters
and their families increases the significance of the
watchcare and ministering of visiting teachers, and it is a
demonstration of our willingness to remember our
covenants with the Lord. As “ministers to the needy and
to the afflicted,” we work in harmony with bishops to look
after the temporal and spiritual needs of the Saints.20
President Spencer W. Kimball said: “There are many
sisters who are living in rags—spiritual rags. They are
entitled to gorgeous robes, spiritual robes. … It is your
privilege to go into homes and exchange robes for
rags.”21 President Harold B. Lee shared this vision. He
said: “Cannot you see why the Lord has put it upon the
… Relief Society to visit these homes? Because, next to
the Master himself, there are none in [the] Church who
have a more lovely touch, a more complete
understanding of the hearts and the lives of these
individuals.”22
President Joseph F. Smith cautioned Relief Society
sisters and their leaders, saying that he did not want “to
see the time when our Relief Societies will follow, or
commingle and lose their own identity by mixing up with
… woman-made organizations.” He expected the sisters
“to lead the world and … especially the women of the
world, in everything that is praise-worthy, everything that
is God-like, everything that is uplifting and that is
purifying to the children of men.”23 His counsel
emphasizes the charge to eliminate traditions, themes,
fads, and trends and incorporate practices that are
consistent with Relief Society purposes.
Leaders who seek revelation can ensure that every
meeting, lesson, class, activity, and effort of the Relief
Society fulfills the purposes for which it was organized.
The sociality, friendship, and unity we desire will be the
sweet results of serving together with the Lord in His
work.
Fulfilling the Vision of Prophets
14. President Thomas S. Monson and his counselors
recently testified “that the Lord has restored the fulness
of the gospel through the Prophet Joseph Smith and that
Relief Society is an important part of that restoration.” As
evidence of their desire that the “glorious heritage” of
Relief Society be preserved, the First Presidency recently
published and distributed worldwide Daughters in My
Kingdom: The History and Work of Relief Society. Within
the pages of this book, we can find patterns and
examples of sisters and brothers working in partnership
in families and the Church, and we can learn principles
about who we are, what we believe, and what we should
protect. We have been encouraged by the First
Presidency to study this important book and “allow its
timeless truths and inspiring examples to influence [our]
lives.”24
15. As sisters become more aligned with the purposes of
Relief Society, the vision of the prophets will be fulfilled.
President Kimball said, “There is a power in this
organization [of Relief Society] that has not yet been fully
exercised to strengthen the homes of Zion and build the
Kingdom of God—nor will it until both the sisters and the
priesthood catch the vision of Relief Society.”25 He
prophesied that “much of the major growth that is
coming to the Church in the last days will come because
many of the good women of the world (in whom there is
often … an inner sense of spirituality) will be drawn to the
Church in large numbers. This will happen to the degree
that the women of the Church … are seen as distinct and
different—in happy ways—from the women of the
world.”26
16. I am grateful for the vision of prophets regarding Relief
Society. I, like President Gordon B. Hinckley, “am
convinced there is no other organization anywhere to
match the Relief Society of this Church.”27 It is our
responsibility now to align ourselves with the vision of the
prophets regarding Relief Society as we seek to increase
faith, strengthen families, and provide relief.
17. I close with the words of President Lorenzo Snow: “The
future of the [Relief] Society is full of promise. As the
Church grows, its field of usefulness will be
correspondingly enlarged, and it will be even more
potent for good than it has been in the past.”28 To sisters
who help advance the kingdom of God, he said, “As you
have shared in these labors, so you will most certainly
share in the triumph of the work and in the exaltation and
glory which the Lord will give to His faithful children.”29
Of this vision I also bear testimony in the name of Jesus
Christ, amen.
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Lesson 19 - The Doctrine of Eternal Marriage and Family
Doctrine and Covenants 49:15–17; 131:1–4; 132:1–24.
Russell M. Nelson, “Celestial Marriage,” Ensign or Liahona, Nov. 2008, 92–95.
Joshua J. Perkey, “Why Temple Marriage?” New Era, Aug. 2013, 30–32.
Celestial Marriage
[The] proclamation on the family helps us realize that celestial marriage brings greater possibilities for
happiness than does any other relationship.
2.
3.
4.
5.
6.
7.
8.
1.My beloved brethren and sisters, I
am deeply grateful for each of you.
Together we feel a profound sense of
gratitude for the gospel of Jesus
Christ. In this world abounding with
misery, we are truly thankful for
God’s “great plan of happiness.”1 His
plan declares that men and women
are “that they might have joy.”2 That joy comes when we
choose to live in harmony with God’s eternal plan.
The importance of choice may be illustrated by a
homespun concept that came to mind one day when I
was shopping in a large retail store. I call it “patterns of
the shopper.” As shopping is part of our daily life, these
patterns may be familiar.
Wise shoppers study their options thoroughly before they
make a selection. They focus primarily on the quality and
durability of a desired product. They want the very best.
In contrast, some shoppers look for bargains, and others
may splurge, only to learn later—much to their dismay—
that their choice did not endure well. And sadly, there are
those rare individuals who cast aside their personal
integrity and steal what they want. We call them
shoplifters.
The patterns of the shopper may be applied to the topic
of marriage. A couple in love can choose a marriage of
the highest quality or a lesser type that will not endure.
Or they can choose neither and brazenly steal what they
want as “marital shoplifters.”
The subject of marriage is debated across the world,
where various arrangements exist for conjugal living. My
purpose in speaking out on this topic is to declare, as an
Apostle of the Lord,3 that marriage between a man and a
woman is sacred—it is ordained of God.4 I also assert
the virtue of a temple marriage. It is the highest and most
enduring type of marriage that our Creator can offer to
His children.
While salvation is an individual matter, exaltation is a
family matter.5 Only those who are married in the temple
and whose marriage is sealed by the Holy Spirit of
Promise will continue as spouses after death6 and
receive the highest degree of celestial glory, or
exaltation. A temple marriage is also called a celestial
marriage. Within the celestial glory are three levels. To
obtain the highest, a husband and wife must be sealed
for time and all eternity and keep their covenants made
in a holy temple.7
The noblest yearning of the human heart is for a
marriage that can endure beyond death. Fidelity to a
temple marriage does that. It allows families to be
together forever.
This goal is glorious. All Church activities,
advancements, quorums, and classes are means to the
end of an exalted family.8
9.
10.
11.
12.
13.
14.
15.
16.
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To make this goal possible, our Heavenly Father has
restored priesthood keys in this dispensation so that
essential ordinances in His plan can be performed by
proper authority. Heavenly messengers—including John
the Baptist;9 Peter, James, and John;10 Moses, Elias, and
Elijah11—have participated in that restoration.12
Knowledge of this revealed truth is spreading across the
earth.13 We, as the Lord’s prophets and apostles, again
proclaim to the world that “the family is central to the
Creator’s plan for the eternal destiny of His children.”14
We further proclaim that “all human beings—male and
female—are created in the image of God. Each is a
beloved spirit son or daughter of heavenly parents, and,
as such, each has a divine nature and destiny. Gender is
an essential characteristic of individual premortal, mortal,
and eternal identity and purpose.
“In the premortal realm, spirit sons and daughters knew
and worshipped God as their Eternal Father and
accepted His plan by which His children could obtain a
physical body and gain earthly experience to progress
toward perfection and ultimately realize their divine
destiny as heirs of eternal life. [Heavenly Father’s great]
plan of happiness enables family relationships to be
perpetuated beyond the grave. Sacred ordinances and
covenants available in holy temples make it possible for
individuals to return to the presence of God and for
families to be united eternally.”15
That proclamation on the family helps us realize that
celestial marriage brings greater possibilities for
happiness than does any other relationship.16 The earth
was created and this Church was restored so that
families could be formed, sealed, and exalted eternally.17
Scriptures declare that “it is lawful that [a man] should
have one wife, and they twain shall be one flesh, and all
this that the earth might answer the end of its creation.”18
Another affirms that “the man [is not] without the woman,
neither the woman without the man, in the Lord.”19 Thus,
marriage is not only an exalting principle of the gospel; it
is a divine commandment.
Our Heavenly Father declared, “This is my work and my
glory—to bring to pass the immortality and eternal life of
man.”20 The Atonement of His Beloved Son enabled both
of these objectives to be realized. Because of the
Atonement, immortality—or resurrection from the dead—
became a reality for all.21 And because of the
Atonement, eternal life—which is living forever in God’s
presence, the “greatest of all the gifts of God”22—
became a possibility. To qualify for eternal life, we must
make an eternal and everlasting covenant with our
Heavenly Father.23 This means that a temple marriage is
not only between husband and wife; it embraces a
partnership with God.24
The family proclamation also reminds us that “husband
and wife have a solemn responsibility to love and care
17.
18.
19.
20.
21.
22.
for each other.”25 Children born of that union are “an
heritage of the Lord.”26 When a family is sealed in the
temple, that family may become as eternal as the
kingdom of God itself.27
Such a reward requires more than a hopeful wish. On
occasion, I read in a newspaper obituary of an
expectation that a recent death has reunited that person
with a deceased spouse, when, in fact, they did not
choose the eternal option. Instead, they opted for a
marriage that was valid only as long as they both should
live. Heavenly Father had offered them a supernal gift,
but they refused it. And in rejecting the gift, they rejected
the Giver of the gift.28
One strong sentence of scripture clearly distinguishes
between a hopeful wish and eternal truth: “All covenants,
contracts, … obligations, oaths, vows, … or
expectations, that are not made and entered into and
sealed by the Holy Spirit of promise, of him who is
anointed, both as well for time and for all eternity, … are
of no efficacy, virtue, or force in and after the resurrection
from the dead; for all contracts that are not made unto
this end have an end when men are dead.”29
These truths are absolute. Members of this Church invite
all people to learn them and to qualify for eternal life.30
We invite all to gain faith in God the Eternal Father and in
His Son, Jesus Christ, to repent, to receive the Holy
Ghost, to obtain the blessings of the temple, to make
and keep sacred covenants, and to endure to the end.
Mercifully, God’s great plan of happiness and its eternal
blessings can be extended to those who did not have
the opportunity to hear the gospel in mortality. Temple
ordinances can be done vicariously for them.31
But what of the many mature members of the Church
who are not married? Through no failing of their own,
they deal with the trials of life alone. Be we all reminded
that, in the Lord’s own way and time, no blessings will be
withheld from His faithful Saints.32 The Lord will judge
and reward each individual according to heartfelt desire
as well as deed.33
Meanwhile, mortal misunderstandings can make
mischief in a marriage. In fact, each marriage starts with
two built-in handicaps. It involves two imperfect people.
23.
24.
25.
26.
27.
28.
Happiness can come to them only through their earnest
effort. Just as harmony comes from an orchestra only
when its members make a concerted effort, so harmony
in marriage also requires a concerted effort. That effort
will succeed if each partner will minimize personal
demands and maximize actions of loving selflessness.
President Thomas S. Monson has said: “To find real
happiness, we must seek for it in a focus outside
ourselves. No one has learned the meaning of living until
he has surrendered his ego to the service of his fellow
man. Service to others is akin to duty—the fulfillment of
which brings true joy.”34
Harmony in marriage comes only when one esteems the
welfare of his or her spouse among the highest of
priorities. When that really happens, a celestial marriage
becomes a reality, bringing great joy in this life and in the
life to come.
God’s plan of happiness allows us to choose for
ourselves. As with the patterns of the shopper, we may
choose celestial marriage or lesser alternatives.35 Some
marital options are cheap, some are costly, and some
are cunningly crafted by the adversary. Beware of his
options; they always breed misery!36
The best choice is a celestial marriage. Thankfully, if a
lesser choice has previously been made, a choice can
now be made to upgrade it to the best choice. That
requires a mighty change of heart37 and a permanent
personal upgrade.38 Blessings so derived are worth all
efforts made.39
The full realization of the blessings of a temple marriage
is almost beyond our mortal comprehension. Such a
marriage will continue to grow in the celestial realm.
There we can become perfected.40 As Jesus ultimately
received the fulness of the glory of the Father,41 so we
may “come unto the Father … and in due time receive of
his fulness.”42
Celestial marriage is a pivotal part of preparation for
eternal life. It requires one to be married to the right
person, in the right place, by the right authority, and to
obey that sacred covenant faithfully.43 Then one may be
assured of exaltation in the celestial kingdom of God. I
so testify in the name of Jesus Christ, amen.
Why Temple Marriage?
We talk a lot about temple marriage in the Church. Have you ever wondered why?
1.
2.
3.
There’s been a lot of talk lately about marriage—what it
is, why we have it, the role it plays in society. In church
we talk a lot about temple marriage. You know it’s
important because you’ve heard about this since you
were taught your first lessons about the gospel, whether
you were a Sunbeam or a convert in your youth.
But some of you may be wondering, “Why?” To you it
may be more than a question of what temple marriage is
all about. You want to know—in your heart, not just in
your mind—why you should work so hard to marry in the
temple, especially when marriage as an idea and
institution seems to be weakening in societies all over
the world.
Well, it starts with the doctrine of the family.
5.
6.
The Doctrine of the Family
4.
We use the term doctrine to help define many things in
the Church. For example, the Guide to the Scriptures
defines doctrine of Christ as “the principles and
7.
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teachings of the gospel of Jesus Christ.”1 So what do we
mean when we talk about the doctrine of the family or the
doctrine of eternal marriage?
“The Family: A Proclamation to the World” states,
“Marriage between a man and a woman is ordained of
God and … the family is central to the Creator’s plan for
the eternal destiny of His children.”2 In other words,
when we talk about why we are here on the earth and
what we are meant to accomplish and become, it’s all
tied to the idea that we are part of a family and can
marry and establish new families.
The family proclamation also states: “The divine plan of
happiness enables family relationships to be
perpetuated beyond the grave. Sacred ordinances and
covenants available in holy temples make it possible for
individuals to return to the presence of God and for
families to be united eternally.”3
But what happens to our families when we die? If you are
married by the law of your state or country, will that law
have any authority over you when you die? No, because
those laws are made by man and have authority only as
long as you live under that authority. For marriage
relationships to continue after you die, those marriages
must be sealed together in the right place with authority
that lasts through the eternities. That place is the temple,
and that authority is the priesthood (see D&C 132:7, 15–
19). By choosing a temple marriage and keeping those
covenants, you choose to be able to live forever with
your spouse.
joy. And that path leads to a temple marriage, either in
this life or in the life to come. No blessings will be
withheld from the Father’s faithful children.
14. Elder Bruce R. McConkie (1915–85) of the Quorum of the
Twelve Apostles counseled, “The most important single
thing that any Latter-day Saint ever does in this world is
to marry the right person, in the right place, by the right
authority.”6
Joys of Marriage
The Reason We Care
8.
9.
10.
11.
12.
13.
Maybe you already know that doctrine, and yet you still
wonder, “But why else does it matter so much?” Maybe
it’s not a matter of understanding the doctrine. Maybe it’s
more a simple question of what marriage and family
mean in your heart. The simple answer is that the
greatest happiness and joy available to us come through
living the gospel and gaining and maintaining a temple
marriage.
In the April 2013 general conference, Elder L. Whitney
Clayton of the Presidency of the Seventy explained it this
way: “No other relationship of any kind can bring as
much joy, generate as much good, or produce as much
personal refinement.”4
We also know that “happiness in family life is most likely
to be achieved when founded upon the teachings of the
Lord Jesus Christ.”5
If you think about it, you’ll spend a large part of your life
preparing for big changes that come along. There’s
baptism, graduating from Primary into Young Men or
Young Women, attending the temple, and participating in
family history research and temple ordinances for your
ancestors. For young men, there’s receiving the
priesthood and advancing in priesthood offices. For
young women, there’s advancing in Young Women
classes. There’s high school graduation or its equivalent.
And now missionaries can leave at age 18 or 19. There’s
a lot to prepare for and look forward to.
But the most important covenant we prepare for is being
sealed in the temple. When individuals in families live
according to the plan of happiness and keep their
temple covenants, they experience true joy.
The gospel is what life is all about. It’s the whole reason
we are here. When we follow the gospel path, it leads to
15. Some of the joys of marriage include:
16. Strength. Two are stronger than one. You can strengthen
and help each other to live the gospel more completely.
17. Confidence and Support. When you get married, you
have someone who will cheer you on and encourage you
in doing what is right, who will lift you up each day, who
will share in all your joys and sorrows.
18. Children. It brings great joy to be trusted with the care
and keeping of Heavenly Father’s children.
19. Sharing. It is such a great blessing to share in the life of
another person and someday in the life of children as
well. Your and your spouse’s successes become
successes for the family. Making memories together
adds deeper meaning to life.
20. Counsel. A spouse can give you good, honest advice,
and you can trust it because you know it’s coming from
someone who has only your best interests at heart.
21. Laughter. When you know someone this well and when
you really trust each other, you’ll enjoy life with laughter
and humor.
22. Love. Being told each day that you are loved is
marvelously renewing and refreshing.
23. Service. There is great joy in serving one another and
much more so when you do it for someone you love.
24. Friendship. You’ll have someone there with you through
the good times and bad.
25. Trust. It is comforting to know that you are with someone
who always wants what’s best for you and that you can
confide in him or her without fear.
26. Physical and Emotional Intimacy. Marriage is a unique
relationship in which the Lord binds two people in an
eternal relationship whose goals include oneness,
togetherness, and joy.
Lesson 20 Plural Marriage
Jacob 2:27–30; Doctrine and Covenants 132:1–3, 34–48, 54, 63; Official Declaration 1.
“Plural Marriage in The Church of Jesus Christ of Latter-day Saints,” Gospel Topics, lds.org/topics.
Consider reading the following:
“Plural Marriage in Kirtland and Nauvoo,” Gospel Topics, lds.org/topics.
“Plural Marriage and Families in Early Utah,” Gospel Topics, lds.org/topics.
“The Manifesto and the End of Plural Marriage,” Gospel Topics, lds.org/topics.
Plural Marriage in The Church of Jesus Christ of Latter-day Saints
1.
Latter-day Saints believe that the marriage of one man
and one woman is the Lord’s standing law of marriage. In
biblical times, the Lord commanded some to practice
plural marriage—the marriage of one man and more than
one woman.1 By revelation, the Lord commanded
Joseph Smith to institute the practice of plural marriage
among Church members in the early 1840s. For more
than half a century, plural marriage was practiced by
2.
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some Latter-day Saints under the direction of the Church
President.2
Latter-day Saints do not understand all of God’s
purposes in instituting, through His prophets, the
practice of plural marriage. The Book of Mormon
identifies one reason for God to command it: to increase
the number of children born in the gospel covenant in
order to “raise up seed unto [the Lord].”3
3.
Plural marriage did result in the birth of large numbers of
children within faithful Latter-day Saint homes. It also
shaped 19th-century Mormon society in many ways:
marriage became available to virtually all who desired it;
per-capita inequality of wealth was diminished as
economically disadvantaged women married into more
financially stable households; and ethnic intermarriages
were increased, which helped to unite a diverse
immigrant population. Plural marriage also helped create
and strengthen a sense of cohesion and group
identification among Latter-day Saints. Church members
came to see themselves as a “peculiar people,”
covenant-bound to carry out the commands of God
despite outside opposition.4
The Beginnings of Plural Marriage in the Church
4.
5.
6.
7.
Polygamy had been permitted for millennia in many
cultures and religions, but, with few exceptions, it was
rejected in Western cultures. In Joseph Smith’s time,
monogamy was the only legal form of marriage in the
United States.
The revelation on plural marriage, recorded in Doctrine
and Covenants 132, emerged partly from Joseph Smith’s
study of the Old Testament in 1831. Latter-day Saints
understood that they were living in the latter days, in
what the revelations called the “dispensation of the
fulness of times.”5 Ancient principles—such as
prophets, priesthood, and temples—would be restored
to the earth. Plural marriage, practiced by ancient
patriarchs like Abraham, Isaac, Jacob, and Moses, was
one of those ancient principles.6
The same revelation that taught of plural marriage was
embedded within a revelation about eternal marriage—
the teaching that marriage could last beyond death.
Monogamous and plural marriages performed by
priesthood power could seal loved ones to each other for
eternity, on condition of righteousness.7
The revelation on marriage stated general principles; it
did not explain how to implement plural marriage in all its
particulars. In Nauvoo, Joseph Smith married additional
wives and authorized other Latter-day Saints to practice
plural marriage. The practice was introduced carefully
and incrementally, and participants vowed to keep their
participation confidential, anticipating a time when
husbands and wives could acknowledge one another
publicly.
Plural Marriage and Families in 19th-Century Utah
8.
9.
Between 1852 and 1890, Latter-day Saints openly
practiced plural marriage. Most plural families lived in
Utah. Women and men who lived within plural marriage
attested to challenges and difficulties but also to the love
and joy they found within their families. They believed it
was a commandment of God at that time and that
obedience would bring great blessings to them and their
posterity. Church leaders taught that participants in
plural marriages should seek to develop a generous
spirit of unselfishness and the pure love of Christ for
everyone involved.
Although some leaders had large polygamous families,
two-thirds of polygamist men had only two wives at a
time. Church leaders recognized that plural marriages
could be particularly difficult for women. Divorce was
therefore available to women who were unhappy in their
marriages; remarriage was also readily available.
Women sometimes married at young ages in the first
decade of Utah settlement, which was typical of women
living in frontier areas at the time. At its peak in 1857,
perhaps one half of all Utah Latter-day Saints
experienced plural marriage as a husband, wife, or
child. The percentage of those involved in plural
marriage steadily declined over the next three decades.
10. During the years that plural marriage was publicly
taught, not all Latter-day Saints were expected to live the
principle, though all were expected to accept it as a
revelation from God. Indeed, this system of marriage
could not have been universal due to the ratio of men to
women. Women were free to choose their spouses,
whether to enter into a polygamous or a monogamous
union, or whether to marry at all. Some men entered
plural marriage because they were asked to do so by
Church leaders, while others initiated the process
themselves; all were required to obtain the approval of
Church leaders before entering a plural marriage.
Anti-polygamy Legislation and the End of Plural Marriage
11. Beginning in 1862, the U.S. government passed laws
against the practice of plural marriage. After the U.S.
Supreme Court found the anti-polygamy laws to be
constitutional in 1879, federal officials began prosecuting
polygamous husbands and wives during the 1880s.
Believing these laws to be unjust, Latter-day Saints
engaged in civil disobedience by continuing to practice
plural marriage and by attempting to avoid arrest by
moving to the homes of friends or family or by hiding
under assumed names. When convicted, they paid fines
and submitted to jail time.
12. One of the anti-polygamy laws permitted the U.S.
government to seize Church property. Federal officers
soon threatened to take Latter-day Saint temples. The
work of salvation for both the living and the dead was
now in jeopardy. In September 1890, Church President
Wilford Woodruff felt inspired to issue the Manifesto.
“Inasmuch as laws have been enacted by Congress
forbidding plural marriages,” President Woodruff
explained, “I hereby declare my intention to submit to
those laws, and to use my influence with the members of
the Church over which I preside to have them do
likewise.”8
13. The full implications of the document were not apparent
at first. The Lord’s way is to speak “line upon line; here a
little, there a little.”9 Like the beginning of plural marriage
in the Church, the end of the practice was gradual and
incremental, a process filled with difficulties and
uncertainties.
14. The Manifesto declared President Woodruff’s intention to
submit to the laws of the United States, and new plural
marriages within that jurisdiction largely came to an end.
But a small number of plural marriages continued to be
performed in Mexico and Canada, under the sanction of
some Church leaders. As a rule, these marriages were
not promoted by Church leaders and were difficult to get
approved. Either one or both of the spouses who entered
into these unions typically had to agree to remain in
Canada or Mexico. On an exceptional basis, a smaller
number of plural marriages were performed within the
United States between the years 1890 and 1904.
15. The Church’s role in these marriages became a subject
of intense public debate after Reed Smoot, an Apostle,
was elected to the U.S. Senate in 1903. At the April 1904
general conference, Church President Joseph F. Smith
issued a forceful statement, known as the Second
Manifesto, making new plural marriages punishable by
excommunication.10 Since President Smith’s day,
Church Presidents have repeatedly emphasized that the
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Church and its members are no longer authorized to
enter into plural marriage and have underscored the
sincerity of their words by urging local leaders to bring
noncompliant members before Church disciplinary
councils.
cultural and legal norms, leading to persecution and
revilement. Despite these hardships, plural marriage
benefited the Church in innumerable ways. Through the
lineage of these 19th-century Saints have come many
Latter-day Saints who have been faithful to their gospel
covenants as righteous mothers and fathers; loyal
disciples of Jesus Christ; devoted Church members,
leaders, and missionaries; and good citizens and
prominent public officials. Modern Latter-day Saints
honor and respect these faithful pioneers who gave so
much for their faith, families, and community.
Conclusion
16. Plural marriage was among the most challenging
aspects of the Restoration. For many who practiced it,
plural marriage was a trial of faith. It violated both
Plural Marriage in Kirtland and Nauvoo
1.
2.
3.
4.
Latter-day Saints believe that monogamy—the marriage
of one man and one woman—is the Lord’s standing law
of marriage.1 In biblical times, the Lord commanded
some of His people to practice plural marriage—the
marriage of one man and more than one woman.2 Some
early members of The Church of Jesus Christ of Latterday Saints also received and obeyed this commandment
given through God’s prophets.
After receiving a revelation commanding him to practice
plural marriage, Joseph Smith married multiple wives
and introduced the practice to close associates. This
principle was among the most challenging aspects of
the Restoration—for Joseph personally and for other
Church members. Plural marriage tested faith and
provoked controversy and opposition. Few Latter-day
Saints initially welcomed the restoration of a biblical
practice entirely foreign to their sensibilities. But many
later testified of powerful spiritual experiences that
helped them overcome their hesitation and gave them
courage to accept this practice.
Although the Lord commanded the adoption—and later
the cessation—of plural marriage in the latter days, He
did not give exact instructions on how to obey the
commandment. Significant social and cultural changes
often include misunderstandings and difficulties. Church
leaders and members experienced these challenges as
they heeded the command to practice plural marriage
and again later as they worked to discontinue it after
Church President Wilford Woodruff issued an inspired
statement known as the Manifesto in 1890, which led to
the end of plural marriage in the Church. Through it all,
Church leaders and members sought to follow God’s will.
Many details about the early practice of plural marriage
are unknown. Plural marriage was introduced among the
early Saints incrementally, and participants were asked
to keep their actions confidential. They did not discuss
their experiences publicly or in writing until after the
Latter-day Saints had moved to Utah and Church leaders
had publicly acknowledged the practice. The historical
record of early plural marriage is therefore thin: few
records of the time provide details, and later
reminiscences are not always reliable. Some ambiguity
will always accompany our knowledge about this issue.
Like the participants, we “see through a glass, darkly”
and are asked to walk by faith.3
The Beginnings of Plural Marriage in the Church
5.
The revelation on plural marriage was not written down
until 1843, but its early verses suggest that part of it
emerged from Joseph Smith’s study of the Old Testament
in 1831. People who knew Joseph well later stated he
received the revelation about that time.4 The revelation,
recorded in Doctrine and Covenants 132, states that
6.
7.
8.
9.
Joseph prayed to know why God justified Abraham,
Isaac, Jacob, Moses, David, and Solomon in having
many wives. The Lord responded that He had
commanded them to enter into the practice.5
Latter-day Saints understood that they were living in the
latter days, in what the revelations called the
“dispensation of the fulness of times.”6 Ancient
principles—such as prophets, priesthood, and temples
—would be restored to the earth. Plural marriage was
one of those ancient principles.
Polygamy had been permitted for millennia in many
cultures and religions, but, with few exceptions, was
rejected in Western cultures.7 In Joseph Smith’s time,
monogamy was the only legal form of marriage in the
United States. Joseph knew the practice of plural
marriage would stir up public ire. After receiving the
commandment, he taught a few associates about it, but
he did not spread this teaching widely in the 1830s.8
When God commands a difficult task, He sometimes
sends additional messengers to encourage His people
to obey. Consistent with this pattern, Joseph told
associates that an angel appeared to him three times
between 1834 and 1842 and commanded him to
proceed with plural marriage when he hesitated to move
forward. During the third and final appearance, the angel
came with a drawn sword, threatening Joseph with
destruction unless he went forward and obeyed the
commandment fully.9
Fragmentary evidence suggests that Joseph Smith
acted on the angel’s first command by marrying a plural
wife, Fanny Alger, in Kirtland, Ohio, in the mid-1830s.
Several Latter-day Saints who had lived in Kirtland
reported decades later that Joseph Smith had married
Alger, who lived and worked in the Smith household,
after he had obtained her consent and that of her
parents.10 Little is known about this marriage, and
nothing is known about the conversations between
Joseph and Emma regarding Alger. After the marriage
with Alger ended in separation, Joseph seems to have
set the subject of plural marriage aside until after the
Church moved to Nauvoo, Illinois.
Plural Marriage and Eternal Marriage
10. The same revelation that taught of plural marriage was
part of a larger revelation given to Joseph Smith—that
marriage could last beyond death and that eternal
marriage was essential to inheriting the fulness that God
desires for His children. As early as 1840, Joseph Smith
privately taught Apostle Parley P. Pratt that the “heavenly
order” allowed Pratt and his wife to be together “for time
and all eternity.”11 Joseph also taught that men like Pratt
—who had remarried following the death of his first wife
Page 70 of 136
—could be married (or sealed) to their wives for eternity,
under the proper conditions.12
11. The sealing of husband and wife for eternity was made
possible by the restoration of priesthood keys and
ordinances. On April 3, 1836, the Old Testament prophet
Elijah appeared to Joseph Smith and Oliver Cowdery in
the Kirtland Temple and restored the priesthood keys
necessary to perform ordinances for the living and the
dead, including sealing families together.13 Marriages
performed by priesthood authority could link loved ones
to each other for eternity, on condition of righteousness;
marriages performed without this authority would end at
death.14
12. Marriage performed by priesthood authority meant that
the procreation of children and perpetuation of families
would continue into the eternities. Joseph Smith’s
revelation on marriage declared that the “continuation of
the seeds forever and ever” helped to fulfill God’s
purposes for His children.15 This promise was given to
all couples who were married by priesthood authority
and were faithful to their covenants.
Plural Marriage in Nauvoo
13. For much of Western history, family “interest”—
economic, political, and social considerations—
dominated the choice of spouse. Parents had the power
to arrange marriages or forestall unions of which they
disapproved. By the late 1700s, romance and personal
choice began to rival these traditional motives and
practices.16 By Joseph Smith’s time, many couples
insisted on marrying for love, as he and Emma did when
they eloped against her parents’ wishes.
14. Latter-day Saints’ motives for plural marriage were often
more religious than economic or romantic. Besides the
desire to be obedient, a strong incentive was the hope of
living in God’s presence with family members. In the
revelation on marriage, the Lord promised participants
“crowns of eternal lives” and “exaltation in the eternal
worlds.”17 Men and women, parents and children,
ancestors and progeny were to be “sealed” to each
other—their commitment lasting into the eternities,
consistent with Jesus’s promise that priesthood
ordinances performed on earth could be “bound in
heaven.”18
15. The first plural marriage in Nauvoo took place when
Louisa Beaman and Joseph Smith were sealed in April
1841.19 Joseph married many additional wives and
authorized other Latter-day Saints to practice plural
marriage. The practice spread slowly at first. By June
1844, when Joseph died, approximately 29 men and 50
women had entered into plural marriage, in addition to
Joseph and his wives. When the Saints entered the Salt
Lake Valley in 1847, at least 196 men and 521 women
had entered into plural marriages.20 Participants in
these early plural marriages pledged to keep their
involvement confidential, though they anticipated a time
when the practice would be publicly acknowledged.
16. Nevertheless, rumors spread. A few men unscrupulously
used these rumors to seduce women to join them in an
unauthorized practice sometimes referred to as “spiritual
wifery.” When this was discovered, the men were cut off
from the Church.21 The rumors prompted members and
leaders to issue carefully worded denials that
denounced spiritual wifery and polygamy but were silent
about what Joseph Smith and others saw as divinely
mandated “celestial” plural marriage.22 The statements
emphasized that the Church practiced no marital law
other than monogamy while implicitly leaving open the
possibility that individuals, under direction of God’s living
prophet, might do so.23
Joseph Smith and Plural Marriage
17. During the era in which plural marriage was practiced,
Latter-day Saints distinguished between sealings for time
and eternity and sealings for eternity only. Sealings for
time and eternity included commitments and
relationships during this life, generally including the
possibility of sexual relations. Eternity-only sealings
indicated relationships in the next life alone.
18. Evidence indicates that Joseph Smith participated in
both types of sealings. The exact number of women to
whom he was sealed in his lifetime is unknown because
the evidence is fragmentary.24 Some of the women who
were sealed to Joseph Smith later testified that their
marriages were for time and eternity, while others
indicated that their relationships were for eternity alone.
25
19. Most of those sealed to Joseph Smith were between 20
and 40 years of age at the time of their sealing to him.
The oldest, Fanny Young, was 56 years old. The
youngest was Helen Mar Kimball, daughter of Joseph’s
close friends Heber C. and Vilate Murray Kimball, who
was sealed to Joseph several months before her 15th
birthday. Marriage at such an age, inappropriate by
today’s standards, was legal in that era, and some
women married in their mid-teens.26 Helen Mar Kimball
spoke of her sealing to Joseph as being “for eternity
alone,” suggesting that the relationship did not involve
sexual relations.27 After Joseph’s death, Helen remarried
and became an articulate defender of him and of plural
marriage.28
20. Following his marriage to Louisa Beaman and before he
married other single women, Joseph Smith was sealed to
a number of women who were already married.29
Neither these women nor Joseph explained much about
these sealings, though several women said they were for
eternity alone.30 Other women left no records, making it
unknown whether their sealings were for time and
eternity or were for eternity alone.
21. There are several possible explanations for this practice.
These sealings may have provided a way to create an
eternal bond or link between Joseph’s family and other
families within the Church.31 These ties extended both
vertically, from parent to child, and horizontally, from one
family to another. Today such eternal bonds are achieved
through the temple marriages of individuals who are also
sealed to their own birth families, in this way linking
families together. Joseph Smith’s sealings to women
already married may have been an early version of
linking one family to another. In Nauvoo, most if not all of
the first husbands seem to have continued living in the
same household with their wives during Joseph’s
lifetime, and complaints about these sealings with
Joseph Smith are virtually absent from the documentary
record.32
22. These sealings may also be explained by Joseph’s
reluctance to enter plural marriage because of the
sorrow it would bring to his wife Emma. He may have
believed that sealings to married women would comply
with the Lord’s command without requiring him to have
normal marriage relationships.33 This could explain why,
according to Lorenzo Snow, the angel reprimanded
Joseph for having “demurred” on plural marriage even
after he had entered into the practice.34 After this
rebuke, according to this interpretation, Joseph returned
primarily to sealings with single women.
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23. Another possibility is that, in an era when life spans were
shorter than they are today, faithful women felt an
urgency to be sealed by priesthood authority. Several of
these women were married either to non-Mormons or
former Mormons, and more than one of the women later
expressed unhappiness in their present marriages.
Living in a time when divorce was difficult to obtain,
these women may have believed a sealing to Joseph
Smith would give them blessings they might not
otherwise receive in the next life.35
24. The women who united with Joseph Smith in plural
marriage risked reputation and self-respect in being
associated with a principle so foreign to their culture and
so easily misunderstood by others. “I made a greater
sacrifice than to give my life,” said Zina Huntington
Jacobs, “for I never anticipated again to be looked upon
as an honorable woman.” Nevertheless, she wrote, “I
searched the scripture & by humble prayer to my
Heavenly Father I obtained a testimony for myself.”36
After Joseph’s death, most of the women sealed to him
moved to Utah with the Saints, remained faithful Church
members, and defended both plural marriage and
Joseph.37
Joseph and Emma
25. Plural marriage was difficult for all involved. For Joseph
Smith’s wife Emma, it was an excruciating ordeal.
Records of Emma’s reactions to plural marriage are
sparse; she left no firsthand accounts, making it
impossible to reconstruct her thoughts. Joseph and
Emma loved and respected each other deeply. After he
had entered into plural marriage, he poured out his
feelings in his journal for his “beloved Emma,” whom he
described as “undaunted, firm and unwavering,
unchangeable, affectionate Emma.” After Joseph’s
death, Emma kept a lock of his hair in a locket she wore
around her neck.38
26. Emma approved, at least for a time, of four of Joseph
Smith’s plural marriages in Nauvoo, and she accepted all
four of those wives into her household. She may have
approved of other marriages as well.39 But Emma likely
did not know about all of Joseph’s sealings.40 She
vacillated in her view of plural marriage, at some points
supporting it and at other times denouncing it.
27. In the summer of 1843, Joseph Smith dictated the
revelation on marriage, a lengthy and complex text
containing both glorious promises and stern warnings,
some directed at Emma.41 The revelation instructed
women and men that they must obey God’s law and
commands in order to receive the fulness of His glory.
28. The revelation on marriage required that a wife give her
consent before her husband could enter into plural
marriage.42 Nevertheless, toward the end of the
revelation, the Lord said that if the first wife “receive not
this law”—the command to practice plural marriage—the
husband would be “exempt from the law of Sarah,”
presumably the requirement that the husband gain the
consent of the first wife before marrying additional
women.43 After Emma opposed plural marriage, Joseph
was placed in an agonizing dilemma, forced to choose
between the will of God and the will of his beloved
Emma. He may have thought Emma’s rejection of plural
marriage exempted him from the law of Sarah. Her
decision to “receive not this law” permitted him to marry
additional wives without her consent. Because of
Joseph’s early death and Emma’s decision to remain in
Nauvoo and not discuss plural marriage after the Church
moved west, many aspects of their story remain known
only to the two of them.
Trial and Spiritual Witness
29. Years later in Utah, participants in Nauvoo plural
marriage discussed their motives for entering into the
practice. God declared in the Book of Mormon that
monogamy was the standard; at times, however, He
commanded plural marriage so His people could “raise
up seed unto [Him].”44 Plural marriage did result in an
increased number of children born to believing parents.
45
30. Some Saints also saw plural marriage as a redemptive
process of sacrifice and spiritual refinement. According
to Helen Mar Kimball, Joseph Smith stated that “the
practice of this principle would be the hardest trial the
Saints would ever have to test their faith.” Though it was
one of the “severest” trials of her life, she testified that it
had also been “one of the greatest blessings.”46 Her
father, Heber C. Kimball, agreed. “I never felt more
sorrowful,” he said of the moment he learned of plural
marriage in 1841. “I wept days. … I had a good wife. I
was satisfied.”47
31. The decision to accept such a wrenching trial usually
came only after earnest prayer and intense soulsearching. Brigham Young said that, upon learning of
plural marriage, “it was the first time in my life that I had
desired the grave.”48 “I had to pray unceasingly,” he
said, “and I had to exercise faith and the Lord revealed
to me the truth of it and that satisfied me.”49 Heber C.
Kimball found comfort only after his wife Vilate had a
visionary experience attesting to the rightness of plural
marriage. “She told me,” Vilate’s daughter later recalled,
“she never saw so happy a man as father was when she
described the vision and told him she was satisfied and
knew it was from God.”50
32. Lucy Walker recalled her inner turmoil when Joseph
Smith invited her to become his wife. “Every feeling of
my soul revolted against it,” she wrote. Yet, after several
restless nights on her knees in prayer, she found relief as
her room “filled with a holy influence” akin to “brilliant
sunshine.” She said, “My soul was filled with a calm
sweet peace that I never knew,” and “supreme
happiness took possession of my whole being.”51
33. Not all had such experiences. Some Latter-day Saints
rejected the principle of plural marriage and left the
Church, while others declined to enter the practice but
remained faithful.52 Nevertheless, for many women and
men, initial revulsion and anguish was followed by
struggle, resolution, and ultimately, light and peace.
Sacred experiences enabled the Saints to move forward
in faith.53
Conclusion
34. The challenge of introducing a principle as controversial
as plural marriage is almost impossible to overstate. A
spiritual witness of its truthfulness allowed Joseph Smith
and other Latter-day Saints to accept this principle.
Difficult as it was, the introduction of plural marriage in
Nauvoo did indeed “raise up seed” unto God. A
substantial number of today’s members descend through
faithful Latter-day Saints who practiced plural marriage.
35. Church members no longer practice plural marriage.54
Consistent with Joseph Smith’s teachings, the Church
permits a man whose wife has died to be sealed to
another woman when he remarries. Moreover, members
are permitted to perform ordinances on behalf of
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deceased men and women who married more than once
on earth, sealing them to all of the spouses to whom they
were legally married. The precise nature of these
relationships in the next life is not known, and many
family relationships will be sorted out in the life to come.
Latter-day Saints are encouraged to trust in our wise
Heavenly Father, who loves His children and does all
things for their growth and salvation.55
Plural Marriage and Families in Early Utah
1.
2.
3.
4.
5.
6.
The Bible and the Book of Mormon teach that the
marriage of one man to one woman is God’s standard,
except at specific periods when He has declared
otherwise.1
In accordance with a revelation to Joseph Smith, the
practice of plural marriage—the marriage of one man to
two or more women—was instituted among members of
The Church of Jesus Christ of Latter-day Saints in the
early 1840s. Thereafter, for more than half a century,
plural marriage was practiced by some Latter-day
Saints. Only the Church President held the keys
authorizing the performance of new plural marriages.2 In
1890, the Lord inspired Church President Wilford
Woodruff to issue a statement that led to the end of the
practice of plural marriage in the Church. In this
statement, known as the Manifesto, President Woodruff
declared his intention to abide by U.S. law forbidding
plural marriage and to use his influence to convince
members of the Church to do likewise.3
After the Manifesto, monogamy was advocated in the
Church both over the pulpit and through the press. On
an exceptional basis, some new plural marriages were
performed between 1890 and 1904, especially in Mexico
and Canada, outside the jurisdiction of U.S. law; a small
number of plural marriages were performed within the
United States during those years.4 In 1904, the Church
strictly prohibited new plural marriages.5 Today, any
person who practices plural marriage cannot become or
remain a member of the Church.
This essay primarily addresses plural marriage as
practiced by the Latter-day Saints between 1847 and
1890, following their exodus to the U.S. West and before
the Manifesto.
Latter-day Saints do not understand all of God’s
purposes for instituting, through His prophets, the
practice of plural marriage during the 19th century. The
Book of Mormon identifies one reason for God to
command it: to increase the number of children born in
the gospel covenant in order to “raise up seed unto [the
Lord]” (Jacob 2:30). Plural marriage did result in the birth
of large numbers of children within faithful Latter-day
Saint homes.6 It also shaped 19th-century Mormon
society in other ways: marriage became available to
virtually all who desired it; per-capita inequality of wealth
was diminished as economically disadvantaged women
married into more financially stable households;7 and
ethnic intermarriages were increased, which helped to
unite a diverse immigrant population.8 Plural marriage
also helped create and strengthen a sense of cohesion
and group identification among Latter-day Saints.
Church members came to see themselves as a “peculiar
people,”9 covenant-bound to carry out the commands of
God despite outside opposition, willing to endure
ostracism for their principles.10
For these early Latter-day Saints, plural marriage was a
religious principle that required personal sacrifice.
Accounts left by men and women who practiced plural
marriage attest to the challenges and difficulties they
experienced, such as financial difficulty, interpersonal
strife, and some wives’ longing for the sustained
companionship of their husbands.11 But accounts also
7.
8.
9.
Page 73 of 136
record the love and joy many found within their families.
They believed it was a commandment of God at that time
and that obedience would bring great blessings to them
and their posterity, both on earth and in the life to come.
While there was much love, tenderness, and affection
within many plural marriages, the practice was generally
based more on religious belief than on romantic love.12
Church leaders taught that participants in plural
marriages should seek to develop a generous spirit of
unselfishness and the pure love of Christ for everyone
involved.
During the years that plural marriage was publicly
taught, all Latter-day Saints were expected to accept the
principle as a revelation from God.13 Not all, however,
were expected to live it. Indeed, this system of marriage
could not have been universal due to the ratio of men to
women.14 Church leaders viewed plural marriage as a
command to the Church generally, while recognizing that
individuals who did not enter the practice could still
stand approved of God.15 Women were free to choose
their spouses, whether to enter into a polygamous or
monogamous union, or whether to marry at all.16 Some
men entered plural marriage because they were asked
to do so by Church leaders, while others initiated the
process themselves; all were required to obtain the
approval of Church leaders before entering a plural
marriage.17
The passage of time shaped the experience of life within
plural marriage. Virtually all of those practicing it in the
earliest years had to overcome their own prejudice
against plural marriage and adjust to life in polygamous
families. The task of pioneering a semiarid land during
the middle decades of the 19th century added to the
challenges of families who were learning to practice the
principle of plural marriage. Where the family lived—
whether in Salt Lake City, with its multiple social and
cultural opportunities, or the rural hinterlands, where
such opportunities were fewer in number—made a
difference in how plural marriage was experienced. It is
therefore difficult to accurately generalize about the
experience of all plural marriages.
Still, some patterns are discernible, and they correct
some myths. Although some leaders had large
polygamous families, two-thirds of polygamist men had
only two wives at a time.18 Church leaders recognized
that plural marriages could be particularly difficult for
women. Divorce was therefore available to women who
were unhappy in their marriages; remarriage was also
readily available.19 Women did marry at fairly young
ages in the first decade of Utah settlement (age 16 or 17
or, infrequently, younger), which was typical of women
living in frontier areas at the time.20 As in other places,
women married at older ages as the society matured.
Almost all women married, and so did a large
percentage of men. In fact, it appears that a larger
percentage of men in Utah married than elsewhere in the
United States at the time. Probably half of those living in
Utah Territory in 1857 experienced life in a polygamous
family as a husband, wife, or child at some time during
their lives.21 By 1870, 25 to 30 percent of the population
lived in polygamous households, and it appears that the
percentage continued to decrease over the next 20
years.22
10. The experience of plural marriage toward the end of the
19th century was substantially different from that of
earlier decades. Beginning in 1862, the U.S. government
passed laws against the practice of plural marriage.
Outside opponents mounted a campaign against the
practice, stating that they hoped to protect Mormon
women and American civilization. For their part, many
Latter-day Saint women publicly defended the practice
of plural marriage, arguing in statements that they were
willing participants.23
11. After the U.S. Supreme Court found the anti-polygamy
laws to be constitutional in 1879, federal officials began
prosecuting polygamous husbands and wives during the
1880s.24 Believing these laws to be unjust, Latter-day
Saints engaged in civil disobedience by continuing to
practice plural marriage and by attempting to avoid
arrest. When convicted, they paid fines and submitted to
jail time. To help their husbands avoid prosecution, plural
wives often separated into different households or went
into hiding under assumed names, particularly when
pregnant or after giving birth.25
12. By 1890, when President Woodruff’s Manifesto lifted the
command to practice plural marriage, Mormon society
had developed a strong, loyal core of members, mostly
made up of emigrants from Europe and the Eastern
United States. But the demographic makeup of the
worldwide Church membership had begun to change.
Beginning in the 1890s converts outside the United
States were asked to build up the Church in their
homelands rather than move to Utah. In subsequent
decades, Latter-day Saints migrated away from the
Great Basin to pursue new opportunities. Plural marriage
had never been encouraged outside of concentrated
populations of Latter-day Saints. Especially in these
newly formed congregations outside of Utah,
monogamous families became central to religious
worship and learning. As the Church grew and spread
beyond the American West, the monogamous nuclear
family was well suited to an increasingly mobile and
dispersed membership.
13. For many who practiced it, plural marriage was a
significant sacrifice. Despite the hardships some
experienced, the faithfulness of those who practiced
plural marriage continues to benefit the Church in
innumerable ways. Through the lineage of these 19thcentury Saints have come many Latter-day Saints who
have been faithful to their gospel covenants as righteous
mothers and fathers, loyal disciples of Jesus Christ, and
devoted Church members, leaders, and missionaries.
Although members of the contemporary Church are
forbidden to practice plural marriage, modern Latter-day
Saints honor and respect these pioneers who gave so
much for their faith, families, and community.
Related Topics
Agency
Covenant
Divorce
Family
Marriage
Obedience
Revelation
Temples
The Manifesto and the End of Plural Marriage
1.
2.
For much of the 19th century, a significant number of
members of The Church of Jesus Christ of Latter-day
Saints practiced plural marriage—the marriage of one
man to more than one woman. The beginning and end of
the practice were directed by revelation through God’s
prophets. The initial command to practice plural
marriage came through Joseph Smith, the founding
prophet and President of the Church. In 1890, President
Wilford Woodruff issued the Manifesto, which led to the
end of plural marriage in the Church.
The end of plural marriage required great faith and
sometimes complicated, painful—and intensely personal
—decisions on the part of individual members and
Church leaders. Like the beginning of plural marriage in
the Church, the end of the practice was a process rather
than a single event. Revelation came “line upon line,
precept upon precept.”1
5.
6.
Antipolygamy Laws and Civil Disobedience
3.
4.
For half a century, beginning in the early 1840s, Church
members viewed plural marriage as a commandment
from God, an imperative that helped “raise up” a
righteous posterity unto the Lord.2 Though not all Church
members were expected to enter into plural marriage,
those who did so believed they would be blessed for
their participation. Between the 1850s and the 1880s,
many Latter-day Saints lived in plural families as
husbands, wives, or children.3
In many parts of the world, polygamy was socially
acceptable and legally permissible. But in the United
States, most people thought that the practice was
7.
8.
Page 74 of 136
morally wrong. These objections led to legislative efforts
to end polygamy. Beginning in 1862, the U.S.
government passed a series of laws designed to force
Latter-day Saints to relinquish plural marriage.4
In the face of these measures, Latter-day Saints
maintained that plural marriage was a religious principle
protected under the U.S. Constitution. The Church
mounted a vigorous legal defense all the way to the U.S.
Supreme Court. In Reynolds v. United States (1879), the
Supreme Court ruled against the Latter-day Saints:
religious belief was protected by law, religious practice
was not. According to the court’s opinion, marriage was
a civil contract regulated by the state. Monogamy was
the only form of marriage sanctioned by the state.
“Polygamy,” the court explained, “has always been
odious among the northern and western nations of
Europe.”5
Latter-day Saints sincerely desired to be loyal citizens of
the United States, which they considered a divinely
founded nation. But they also accepted plural marriage
as a commandment from God and believed the court
was unjustly depriving them of their right to follow God’s
commands.
Confronted with these contradictory allegiances, Church
leaders encouraged members to obey God rather than
man. Many Latter-day Saints embarked on a course of
civil disobedience during the 1880s by continuing to live
in plural marriage and to enter into new plural marriages.
6 The federal government responded by enacting ever
more punishing legislation.
Between 1850 and 1896, Utah was a territory of the U.S.
government, which meant that federal officials in
Washington, D.C., exercised great control over local
matters. In 1882, the U.S. Congress passed the
Edmunds Act, which made unlawful cohabitation
(interpreted as a man living with more than one wife)
punishable by six months of imprisonment and a $300
fine. In 1887 Congress passed the Edmunds-Tucker Act
to punish the Church itself, not just its members. The act
dissolved the corporation of the Church and directed
that all Church property over $50,000 be forfeited to the
government.
9. This government opposition strengthened the Saints’
resolve to resist what they deemed to be unjust laws.
Polygamous men went into hiding, sometimes for years
at a time, moving from house to house and staying with
friends and relatives. Others assumed aliases and
moved to out-of-the-way places in southern Utah,
Arizona, Canada, and Mexico.7 Many escaped
prosecution; many others, when arrested, pled guilty and
submitted to fines and imprisonment.
10. This antipolygamy campaign created great disruption in
Mormon communities. The departure of husbands left
wives and children to tend farms and businesses,
causing incomes to drop and economic recession to set
in. The campaign also strained families. New plural
wives had to live apart from their husbands, their
confidential marriages known only to a few. Pregnant
women often chose to go into hiding, at times in remote
locales, rather than risk being subpoenaed to testify in
court against their husbands. Children lived in fear that
their families would be broken up or that they would be
forced to testify against their parents. Some children
went into hiding and lived under assumed names.8
11. Despite countless difficulties, many Latter-day Saints
were convinced that the antipolygamy campaign was
useful in accomplishing God’s purposes. They testified
that God was humbling and purifying His covenant
people as He had done in ages past. Myron Tanner, a
bishop in Provo, Utah, felt that “the hand of oppression
laid on the parents, is doing more to convince our
Children of the truth of Mormonism than anything else
could have done.”9 Incarceration for “conscience’ sake”
proved edifying for many. George Q. Cannon, a
counselor in the First Presidency, emerged from his five
months in the Utah penitentiary rejuvenated. “My cell has
seemed a heavenly place, and I feel that angels have
been there,” he wrote.10
12. The Church completed and dedicated two temples
during the antipolygamy campaign, a remarkable
achievement.11 But as federal pressure intensified,
many essential aspects of Church government were
severely curtailed, and civil disobedience looked
increasingly untenable as a long-term solution. Between
1885 and 1889, most Apostles and stake presidents
were in hiding or in prison. After federal agents began
seizing Church property in accordance with the
Edmunds-Tucker legislation, management of the Church
became more difficult.12
14.
15.
16.
17.
18.
19.
The Manifesto
13. After two decades of seeking either to negotiate a
change in the law or avoid its disastrous consequences,
Church leaders began to investigate alternative
responses. In 1885 and 1886 they established
settlements in Mexico and Canada, outside the
jurisdiction of U.S. law, where polygamous families could
live peaceably. Hoping that a moderation in their position
would lead to a reduction in hostilities, Church leaders
advised plural husbands to live openly with only one of
20.
Page 75 of 136
their wives, and advocated that plural marriage not be
taught publicly. In 1889, Church authorities prohibited
the performance of new plural marriages in Utah.13
Church leaders prayerfully sought guidance from the
Lord and struggled to understand what they should do.
Both President John Taylor and President Wilford
Woodruff felt the Lord directing them to stay the course
and not renounce plural marriage.14
This inspiration came when paths for legal redress were
still open. The last of the paths closed in May 1890,
when the U.S. Supreme Court upheld the constitutionality
of the Edmunds-Tucker Act, allowing the confiscation of
Church property to proceed. President Woodruff saw that
the Church’s temples and its ordinances were now at
risk. Burdened by this threat, he prayed intensely over
the matter. “The Lord showed me by vision and
revelation,” he later said, “exactly what would take place
if we did not stop this practice,” referring to plural
marriage. “All the temples [would] go out of our hands.”
God “has told me exactly what to do, and what the result
would be if we did not do it.”15
On September 25, 1890, President Woodruff wrote in his
journal that he was “under the necessity of acting for the
Temporal Salvation of the Church.” He stated, “After
Praying to the Lord & feeling inspired by his spirit I have
issued … [a] Proclamation.”16 This proclamation, now
published in the Doctrine and Covenants as Official
Declaration 1, was released to the public on September
25 and became known as the Manifesto.17
The Manifesto was carefully worded to address the
immediate conflict with the U.S. government. “We are not
teaching polygamy, or plural marriage, nor permitting
any person to enter into its practice,” President Woodruff
said. “Inasmuch as laws have been enacted by
Congress forbidding plural marriages, which laws have
been pronounced constitutional by the court of last
resort, I hereby declare my intention to submit to those
laws, and to use my influence with the members of the
Church over which I preside to have them do
likewise.”18
The members of the Quorum of the Twelve varied in their
reactions to the Manifesto. Franklin D. Richards was sure
it was “the work of the Lord.” Francis M. Lyman said that
“he had endorsed the Manifesto fully when he first heard
it.”19 Not all the Twelve accepted the document
immediately. John W. Taylor said he did “not yet feel
quite right about it” at first.20 John Henry Smith candidly
admitted that “the Manifesto had disturbed his feelings
very much” and that he was still “somewhat at sea”
regarding it.21 Within a week, however, all members of
the Twelve voted to sustain the Manifesto.
The Manifesto was formally presented to the Church at
the semiannual general conference held in the Salt Lake
Tabernacle in October 1890. On Monday, October 6,
Orson F. Whitney, a Salt Lake City bishop, stood at the
pulpit and read the Articles of Faith, which included the
line that Latter-day Saints believe in “obeying, honoring,
and sustaining the law.” These articles were sustained
by uplifted hand. Whitney then read the Manifesto, and
Lorenzo Snow, President of the Quorum of the Twelve,
moved that the document be accepted as “authoritative
and binding.” The assembly was then asked to vote on
this motion. The Deseret News reported that the vote
was “unanimous”; most voted in favor, though some
abstained from voting.22
Rank-and-file Latter-day Saints accepted the Manifesto
with various degrees of reservation. Many were not ready
for plural marriage to come to an end. General Relief
Society president Zina D. H. Young, writing in her journal
on the day the Manifesto was presented to the Church,
captured the anguish of the moment: “Today the hearts
of all were tried but looked to God and submitted.”23
The Manifesto prompted uncertainty about the future of
some relationships. Eugenia Washburn Larsen, fearing
the worst, reported feeling “dense darkness” when she
imagined herself and other wives and children being
“turned adrift” by husbands.24 Other plural wives,
however, reacted to the Manifesto with “great relief.”25
After the Manifesto
21. Latter-day Saints believe that the Lord reveals His will
“line upon line; here a little, there a little.”26 Church
members living in 1890 generally believed that the
Manifesto was the “work of the Lord,” in Franklin D.
Richards’s words. But the full implications of the
Manifesto were not apparent at first; its scope had to be
worked out, and authorities differed on how best to
proceed. “We have been led to our present position by
degrees,” Apostle Heber J. Grant explained.27 Over
time and through effort to receive continuing revelation,
Church members saw “by degrees” how to interpret the
Manifesto going forward.
22. At first, many Church leaders believed the Manifesto
merely “suspended” plural marriage for an indefinite
time.28 Having lived, taught, and suffered for plural
marriage for so long, it was difficult to imagine a world
without it. George Q. Cannon, a counselor in the First
Presidency, likened the Manifesto to the Lord’s reprieve
from the command to build temples in Missouri in the
1830s after the Saints were expelled from the state. In a
sermon given immediately after the Manifesto was
sustained at general conference, Cannon quoted a
passage of scripture in which the Lord excuses those
who diligently seek to carry out a commandment from
Him, only to be prevented by their enemies: “Behold, it
behooveth me to require that work no more at the hands
of those sons of men, but to accept of their offerings.”29
23. Nevertheless, many practical matters had to be settled.
The Manifesto was silent on what existing plural families
should do. On their own initiative, some couples
separated or divorced as a result of the Manifesto; other
husbands stopped cohabiting with all but one of their
wives but continued to provide financial and emotional
support to all dependents.30 In closed-door meetings
with local leaders, the First Presidency condemned men
who left their wives by using the Manifesto as an excuse.
“I did not, could not and would not promise that you
would desert your wives and children,” President
Woodruff told the men. “This you cannot do in honor.” 31
24. Believing that the covenants they made with God and
their spouses had to be honored above all else, many
husbands, including Church leaders, continued to
cohabit with their plural wives and fathered children with
them well into the 20th century.32 Continued
cohabitation exposed those couples to the threat of
prosecution, just as it did before the Manifesto. But these
threats were markedly diminished after 1890. The
Manifesto marked a new relationship with the federal
government and the nation: prosecution of polygamists
declined, plural wives came out of hiding and assumed
their married names, and husbands interacted more
freely with their families, especially after U.S. president
Benjamin Harrison granted general amnesty to Mormon
polygamists in 1893.33 Three years later, Utah became a
state with a constitution that banned polygamy.
25. The Manifesto declared President Woodruff’s intention to
submit to the laws of the United States. It said nothing
about the laws of other nations. Ever since the opening
of colonies in Mexico and Canada, Church leaders had
performed plural marriages in those countries, and after
October 1890, plural marriages continued to be quietly
performed there.34 As a rule, these marriages were not
promoted by Church leaders and were difficult to get
approved. Either one or both of the spouses who entered
into these unions typically had to agree to remain in
Canada or Mexico. Under exceptional circumstances, a
smaller number of new plural marriages were performed
in the United States between 1890 and 1904, though
whether the marriages were authorized to have been
performed within the states is unclear.35
26. The precise number of new plural marriages performed
during these years, inside and outside the United States,
is unknown. Sealing records kept during this period
typically did not indicate whether a sealing was
monogamous or plural, making an exhaustive calculation
difficult. A rough sense of scale, however, can be seen in
a chronological ledger of marriages and sealings kept
by Church scribes. Between the late 1880s and the early
1900s, during a time when temples were few and travel
to them was long and arduous, Latter-day Saint couples
who lived far away from temples were permitted to be
sealed in marriage outside them.
27. The ledger of “marriages and sealings performed
outside the temple,” which is not comprehensive, lists
315 marriages performed between October 17, 1890,
and September 8, 1903.36 Of the 315 marriages
recorded in the ledger, research indicates that 25 (7.9%)
were plural marriages and 290 were monogamous
marriages (92.1%). Almost all the monogamous
marriages recorded were performed in Arizona or
Mexico. Of the 25 plural marriages, 18 took place in
Mexico, 3 in Arizona, 2 in Utah, and 1 each in Colorado
and on a boat on the Pacific Ocean. Overall, the record
shows that plural marriage was a declining practice and
that Church leaders were acting in good conscience to
abide by the terms of the Manifesto as they understood
them.37
28. The exact process by which these marriages were
approved remains unclear. For a time, post-Manifesto
plural marriages required the approval of a member of
the First Presidency. There is no definitive evidence,
however, that the decisions were made by the First
Presidency as a whole; President Woodruff, for example,
typically referred requests to allow new plural marriages
to President Cannon for his personal consideration.38 By
the late 1890s, at least some of the men who had
authority to perform sealings apparently considered
themselves free to either accept or reject requests at
their own discretion, independent of the First Presidency.
Apostle Heber J. Grant, for example, reported that while
visiting Mormon settlements in Mexico in 1900, he
received 10 applications in a single day requesting
plural marriages. He declined them all. “I confess,” he
told a friend, “that it has always gone against my grain to
have any violations of documents [i.e. the Manifesto] of
this kind.”39
The Second Manifesto
29. At first, the performance of new plural marriages after
the Manifesto was largely unknown to people outside the
Church. When discovered, these marriages troubled
many Americans, especially after President George Q.
Cannon stated in an 1899 interview with the New York
Herald that new plural marriages might be performed in
Canada and Mexico.40 After the election of B. H.
Page 76 of 136
30.
31.
32.
33.
34.
35.
Roberts, a member of the First Council of the Seventy, to
the U.S. Congress, it became known that Roberts had
three wives, one of whom he married after the Manifesto.
A petition of 7 million signatures demanded that Roberts
not be seated. Congress complied, and Roberts was
barred from his office.41
The exclusion of B. H. Roberts opened Mormon marital
practices to renewed scrutiny. Church President Lorenzo
Snow issued a statement clarifying that new plural
marriages had ceased in the Church and that the
Manifesto extended to all parts of the world, counsel he
repeated in private. Even so, a small number of new
plural marriages continued to be performed, probably
without President Snow’s knowledge or approval. After
Joseph F. Smith became Church President in 1901, a
small number of new plural marriages were also
performed during the early years of his administration.42
The Church’s role in these marriages became a subject
of intense debate after Reed Smoot, an Apostle, was
elected to the U.S. Senate in 1903. Although Smoot was
a monogamist, his apostleship put his loyalty to the
country under scrutiny. How could Smoot both uphold
the laws of the Church, some of whose officers had
performed, consented to, or participated in new plural
marriages, and uphold the laws of the land, which made
plural marriage illegal? For four years legislators debated
this question in lengthy public hearings.
The Senate called on many witnesses to testify. Church
President Joseph F. Smith took the stand in the Senate
chamber in March 1904. When asked, he defended his
family relationships, telling the committee that he had
cohabited with his wives and fathered children with them
since 1890. He said it would be dishonorable of him to
break the sacred covenants he had made with his wives
and with God. When questioned about new plural
marriages performed since 1890, President Smith
carefully distinguished between actions sanctioned by
the Church and ratified in Church councils and
conferences, and the actions undertaken by individual
members of the Church. “There never has been a plural
marriage by the consent or sanction or knowledge or
approval of the church since the manifesto,” he testified.
43
In this legal setting, President Smith sought to protect the
Church while stating the truth. His testimony conveyed a
distinction Church leaders had long understood: the
Manifesto removed the divine command for the Church
collectively to sustain and defend plural marriage; it had
not, up to this time, prohibited individuals from
continuing to practice or perform plural marriage as a
matter of religious conscience.
The time was right for a change in this understanding. A
majority of Mormon marriages had always been
monogamous, and a shift toward monogamy as the only
approved form had long been underway. In 1889, a
lifelong monogamist was called to the Quorum of the
Twelve; after 1897, every new Apostle called into the
Twelve, with one exception, was a monogamist at the
time of his appointment.44 Beginning in the 1890s, as
Church leaders urged members to remain in their native
lands and “build Zion” in those places rather than
immigrate to Utah as in previous years, it became
important for them to abide the laws mandating
monogamy.
During his Senate testimony, President Smith promised
publicly to clarify the Church’s position about plural
marriage. At the April 1904 general conference,
President Smith issued a forceful statement, known as
the Second Manifesto, attaching penalties to entering
into plural marriage: “If any officer or member of the
Church shall assume to solemnize or enter into any such
marriage he will be deemed in transgression against the
Church and will be liable to be dealt with according to
the rules and regulations thereof and excommunicated
therefrom.”45 This statement had been approved by the
leading councils of the Church and was unanimously
sustained at the conference as authoritative and binding
on the Church.46
36. The Second Manifesto was a watershed event. For the
first time, Church members were put on notice that new
plural marriages stood unapproved by God and the
Church. The Second Manifesto expanded the reach and
scope of the first. “When [the Manifesto] was given,”
Elder Francis M. Lyman, President of the Quorum of the
Twelve, explained, “it simply gave notice to the Saints
that they need not enter plural marriage any longer, but
the action taken at the conference held in Salt Lake City
on the 6th day of April 1904 [the Second Manifesto]
made that manifesto prohibitory.”47
37. Church leaders acted to communicate the seriousness
of this declaration to leaders and members at all levels.
President Lyman sent letters to each member of the
Quorum of the Twelve, by direction of the First
Presidency, advising them that the Second Manifesto
would be “strictly enforced.”48 Contrary to direction, two
Apostles, John W. Taylor and Matthias F. Cowley,
continued to perform and encourage new plural
marriages after the Second Manifesto. They were
eventually dropped from the quorum.49 Taylor was later
excommunicated from the Church after he insisted on his
right to continue to perform plural marriages. Cowley
was restricted from using his priesthood and later
admitted that he had been “wholly in error.”50
38. Some couples who entered into plural marriage between
1890 and 1904 separated after the Second Manifesto,
but many others quietly cohabited into the 1930s and
beyond.51 Church members who rejected the Second
Manifesto and continued to publicly advocate plural
marriage or undertake new plural marriages were
summoned to Church disciplinary councils. Some who
were excommunicated coalesced into independent
movements and are sometimes called fundamentalists.
These groups are not affiliated with or supported by The
Church of Jesus Christ of Latter-day Saints. Since the
administration of Joseph F. Smith, Church Presidents
have repeatedly emphasized that the Church and its
members are no longer authorized to enter into plural
marriage and have underscored the sincerity of their
words by urging local leaders to bring noncompliant
members before Church disciplinary councils.
Conclusion
39. Marriage between one man and one woman is God’s
standard for marriage, unless He declares otherwise,
which He did through His prophet, Joseph Smith. The
Manifesto marked the beginning of the return to
monogamy, which is the standard of the Church today.52
Speaking at general conference soon after the Manifesto
was given, President George Q. Cannon reflected on the
revelatory process that brought the Manifesto about:
“The Presidency of the Church have to walk just as you
walk,” he said. “They have to take steps just as you take
steps. They have to depend upon the revelations of God
as they come to them. They cannot see the end from the
beginning, as the Lord does.” “All that we can do,”
Cannon said, speaking of the First Presidency, “is to
seek the mind and will of God, and when that comes to
Page 77 of 136
us, though it may come in contact with every feeling that
we have previously entertained, we have no option but to
take the step that God points out, and to trust to Him.”53
Lesson 21 - The Prophetic Mission of Joseph Smith
2 Nephi 3:1–21; Doctrine and Covenants 122:1–2; 135:3; Joseph Smith—History 1:33.
Neil L. Andersen, “Joseph Smith,” Ensign or Liahona, Nov. 2014, 28–31.
Tad R. Callister, “Joseph Smith—Prophet of the Restoration,” Ensign or Liahona, Nov. 2009, 35–37.
Joseph Smith
Jesus Christ chose a holy man, a righteous man, to lead the Restoration of the fulness of His gospel. He
chose Joseph Smith.
1.On his first visit to the Prophet
Joseph Smith at age 17, an angel
called Joseph by name and told him
that he, Moroni, was a messenger
sent from the presence of God and
that God had a work for him to do.
Imagine what Joseph must have
thought when the angel then told him
that his name would “be had for good and evil among all
nations, kindreds, and tongues.”1 Perhaps the shock in
Joseph’s eyes caused Moroni to repeat again that both
good and evil would be spoken of him among all people.
11.
12.
13.
2
2.
The good spoken of Joseph Smith came slowly; the evil
speaking began immediately. Joseph wrote, “How very
strange it was that an obscure boy … should be thought
… of sufficient importance to attract … the most bitter
persecution.”3
3. While love for Joseph grew, so also did hostility. At the
age of 38, he was murdered by a mob of 150 men with
painted faces.4 While the Prophet’s life abruptly ended,
the good and evil spoken of Joseph was just beginning.
4. Should we be surprised with the evil spoken against
him? The Apostle Paul was called mad and deranged.5
Our Beloved Savior, the Son of God, was labeled
gluttonous, a winebibber, and possessed of a devil.6
5. The Lord told Joseph of his destiny:
6. “The ends of the earth shall inquire after thy name, and
fools shall have thee in derision, and hell shall rage
against thee;
7. “While the pure in heart, … the wise, … and the virtuous,
shall seek … blessings constantly from under thy hand.”7
8. Why does the Lord allow the evil speaking to chase after
the good? One reason is that opposition against the
things of God sends seekers of truth to their knees for
answers.8
9. Joseph Smith is the prophet of the Restoration. His
spiritual work began with the appearance of the Father
and the Son, followed by numerous heavenly visitations.
He was the instrument in God’s hands in bringing forth
sacred scripture, lost doctrine, and the restoration of the
priesthood. The importance of Joseph’s work requires
more than intellectual consideration; it requires that we,
like Joseph, “ask of God.”9 Spiritual questions deserve
spiritual answers from God.
10. Many of those who dismiss the work of the Restoration
simply do not believe that heavenly beings speak to men
on earth. Impossible, they say, that golden plates were
delivered by an angel and translated by the power of
God. From that disbelief, they quickly reject Joseph’s
14.
15.
16.
17.
18.
19.
20.
21.
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testimony, and a few unfortunately sink to discrediting
the Prophet’s life and slandering his character.
We are especially saddened when someone who once
revered Joseph retreats from his or her conviction and
then maligns the Prophet.10
“Studying the Church … through the eyes of its
defectors,” Elder Neal A. Maxwell once said, is “like
interviewing Judas to understand Jesus. Defectors
always tell us more about themselves than about that
from which they have departed.”11
Jesus said, “Bless them that curse you, … and pray for
them which despitefully use you, and persecute you.”12
Let us offer kindness to those who criticize Joseph
Smith, knowing in our own hearts that he was a prophet
of God and taking comfort that all this was long ago
foretold by Moroni.
How should we respond to a sincere inquirer who is
concerned about negative comments he or she has
heard or read about the Prophet Joseph Smith? Of
course, we always welcome honest and genuine
questions.
To questions about Joseph’s character, we might share
the words of thousands who knew him personally and
who gave their lives for the work he helped establish.
John Taylor, who was shot four times by the mob that
killed Joseph, would later declare: “I testify before God,
angels, and men, that [Joseph] was a good, honorable,
[and] virtuous man— … [and] that his private and public
character was unimpeachable—and that he lived and
died as a man of God.”13
We might remind the sincere inquirer that Internet
information does not have a “truth” filter. Some
information, no matter how convincing, is simply not true.
Years ago I read a Time magazine article that reported
the discovery of a letter, supposedly written by Martin
Harris, that conflicted with Joseph Smith’s account of
finding the Book of Mormon plates.14
A few members left the Church because of the
document.15
Sadly, they left too quickly. Months later experts
discovered (and the forger confessed) that the letter was
a complete deception.16 You may understandably
question what you hear on the news, but you need never
doubt the testimony of God’s prophets.
We might remind the inquirer that some information
about Joseph, while true, may be presented completely
out of context to his own day and situation.
Elder Russell M. Nelson illustrated this point. He said: “I
was serving as a consultant to the United States
government at its National Center for Disease Control in
Atlanta, Georgia. Once while awaiting a taxi to take me
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
to the airport after our meetings were over, I stretched
out on the lawn to soak in a few welcome rays of
sunshine before returning to the winter weather of Utah.
… Later I received a photograph in the mail taken by a
photographer with a telephoto lens, capturing my
moment of relaxation on the lawn. Under it was a
caption, ‘Governmental consultant at the National
Center.’ The picture was true, the caption was true, but
the truth was used to promote a false impression.”17 We
do not discard something we know to be true because of
something we do not yet understand.
We might remind the inquirer that Joseph was not alone
in the visit of angels.
The Book of Mormon witnesses wrote, “We declare with
words of soberness, that an angel of God came down
from heaven, and … we beheld and saw the plates.”18
We could quote many others as well.19
A sincere inquirer should see the spreading of the
restored gospel as the fruit of the Lord’s work through the
Prophet.
There are now more than 29,000 congregations and
88,000 missionaries teaching the gospel across the
world. Millions of Latter-day Saints are seeking to follow
Jesus Christ, live honorable lives, care for the poor, and
give of their time and talents in helping others.
Jesus said:
“A good tree cannot bring forth evil fruit, neither can a
corrupt tree bring forth good fruit. …
“… By their fruits ye shall know them.”20
These explanations are convincing, but the sincere
inquirer should not rely on them exclusively to settle his
or her search for truth.
Each believer needs a spiritual confirmation of the divine
mission and character of the Prophet Joseph Smith. This
is true for every generation. Spiritual questions deserve
spiritual answers from God.
Recently while I was on the East Coast of the United
States, a returned missionary spoke to me about a friend
who had become disillusioned with information he had
received about the Prophet Joseph Smith. They had
spoken several times, and the returned missionary
seemed to have some doubts himself as a result of the
discussions.
Although I hoped he could strengthen his friend, I felt
concerned for his own testimony. Brothers and sisters, let
me give you a caution: you won’t be of much help to
others if your own faith is not securely in place.
A few weeks ago I boarded a plane for South America.
The flight attendant directed our attention to a safety
video. “It is unlikely,” we were warned, “but if cabin
pressure changes, the panels above your seat will open,
revealing oxygen masks. If this happens, reach up and
pull a mask toward you. Place the mask over your nose
and mouth. Slip the elastic strap over your head and
adjust the mask if necessary.” Then this caution: “Be
sure to adjust your own mask before helping others.”
The negative commentary about the Prophet Joseph
Smith will increase as we move toward the Second
Coming of the Savior. The half-truths and subtle
35.
36.
37.
38.
39.
40.
41.
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deceptions will not diminish. There will be family
members and friends who will need your help. Now is
the time to adjust your own spiritual oxygen mask so that
you are prepared to help others who are seeking the
truth.21
A testimony of the Prophet Joseph Smith can come
differently to each of us. It may come as you kneel in
prayer, asking God to confirm that he was a true prophet.
It may come as you read the Prophet’s account of the
First Vision. A testimony may distill upon your soul as you
read the Book of Mormon again and again. It may come
as you bear your own testimony of the Prophet or as you
stand in the temple and realize that through Joseph
Smith the holy sealing power was restored to the earth.22
With faith and real intent, your testimony of the Prophet
Joseph Smith will strengthen. The constant water balloon
volleys from the sidelines may occasionally get you wet,
but they need never, never extinguish your burning fire of
faith.
To the youth listening today or reading these words in the
days ahead, I give a specific challenge: Gain a personal
witness of the Prophet Joseph Smith. Let your voice help
fulfill Moroni’s prophetic words to speak good of the
Prophet. Here are two ideas: First, find scriptures in the
Book of Mormon that you feel and know are absolutely
true. Then share them with family and friends in family
home evening, seminary, and your Young Men and
Young Women classes, acknowledging that Joseph was
an instrument in God’s hands. Next, read the testimony
of the Prophet Joseph Smith in the Pearl of Great Price or
in this pamphlet, now in 158 languages. You can find it
online at LDS.org or with the missionaries. This is
Joseph’s own testimony of what actually occurred. Read
it often. Consider recording the testimony of Joseph
Smith in your own voice, listening to it regularly, and
sharing it with friends. Listening to the Prophet’s
testimony in your own voice will help bring the witness
you seek.
The Testimony of the Prophet Joseph Smith is now in 158
languages.
There are great and wonderful days ahead. President
Thomas S. Monson has said: “This great cause … will
continue to go forth, changing and blessing lives. … No
force in the entire world can stop the work of God.
Despite what comes, this great cause will go forward.”23
I give you my witness that Jesus is the Christ, our Savior
and Redeemer. He chose a holy man, a righteous man,
to lead the Restoration of the fulness of His gospel. He
chose Joseph Smith.
I testify that Joseph Smith was an honest and virtuous
man, a disciple of the Lord Jesus Christ. God the Father
and His Son, Jesus Christ, did appear to him. He did
translate the Book of Mormon by the gift and power of
God.
In our society beyond the veil of death, we will clearly
understand the sacred calling and divine mission of the
Prophet Joseph Smith. In that not-too-distant day, you
and I and “millions [more] shall know ‘Brother Joseph’
again.”24 In the name of Jesus Christ, amen.
Joseph Smith—Prophet of the Restoration
Through Joseph Smith have been restored all the powers, keys, teachings, and ordinances necessary for
salvation and exaltation.
2.
3.
4.
5.
6.
1.Suppose for a moment someone
told you these three facts about a
New Testament personality and
nothing more: first, the Savior said of
this man, “O thou of little
faith” (Matthew 14:31); second, this
man, in a moment of anger, cut off an
ear of the high priest’s servant; and
third, this man denied knowing who the Savior was on
three occasions, even though he had walked with Him
daily. If that is all you knew or focused upon, you might
have thought this man a scoundrel or a no-good, but in
the process you would have failed to come to know one
of the greatest men who ever walked the earth: Peter the
Apostle.
Similarly, attempts have been made by some to focus
upon or magnify some minor weaknesses of the Prophet
Joseph Smith, but in that process they too have missed
the mark, the man, and his mission. Joseph Smith was
the Lord’s anointed to restore Christ’s Church to the
earth. When he emerged from the grove of trees, he
eventually learned four fundamental truths not then
taught by the majority of the contemporary Christian
world.
First, he learned that God the Father and His Son, Jesus
Christ, are two separate, distinct beings. The Bible
confirms Joseph Smith’s discovery. It tells us that the Son
submitted His will to the Father (see Matthew 26:42). We
are moved by the Savior’s submission and find strength
in His example to do likewise, but what would have been
the depth and passion of Christ’s submission or the
motivational power of that example if the Father and the
Son were the same being and in reality the Son was
merely following His own will under a different name?
The scriptures give further evidence of this great truth:
“For God so loved the world, that he gave his only
begotten Son” (John 3:16). A father offering up his only
son is the supreme demonstration of love that the human
mind and heart can conceive and feel. It is symbolized
by the touching story of Abraham and Isaac (see
Genesis 22). But if the Father is the same being as the
Son, then this sacrifice of all sacrifices is lost, and
Abraham is no longer offering up Isaac—Abraham is
now offering up Abraham.
The second great truth Joseph Smith discovered was
that the Father and the Son have glorified bodies of flesh
and bones. Following the Savior’s Resurrection, He
appeared to His disciples and said, “Handle me, and
see; for a spirit hath not flesh and bones, as ye see me
have” (Luke 24:39). Some have suggested this was a
temporary physical manifestation and that when He
ascended to heaven He shed His body and returned to
His spirit form. But the scriptures tell us this was not
possible. Paul taught, “Knowing that Christ being raised
from the dead dieth no more; death hath no more
dominion over him” (Romans 6:9). In other words, once
Christ was resurrected, His body could never again be
separated from His spirit; otherwise He would suffer
death, the very consequence Paul said was no longer
possible after His Resurrection.
The third truth that Joseph Smith learned was that God
still speaks to man today—that the heavens are not
closed. One need but ask three questions, once
proposed by President Hugh B. Brown, to arrive at that
conclusion (see “The Profile of a Prophet,” Liahona, June
2006, 13; Ensign, June 2006, 37). First, does God love
us as much today as He loved the people to whom He
spoke in New Testament times? Second, does God have
the same power today as He did then? And third, do we
need Him as much today as they needed Him anciently?
If the answers to those questions are yes and if God is
the same yesterday, today, and forever, as the scriptures
so declare (see Mormon 9:9), then there is little doubt:
God does speak to man today exactly as Joseph Smith
testified.
7. The fourth truth that Joseph Smith learned was that the
full and complete Church of Jesus Christ was not then
upon the earth. Of course there were good people and
some components of the truth, but the Apostle Paul had
anciently prophesied that the Second Coming of Christ
would not come “except there come a falling away
first” (2 Thessalonians 2:3).
8. Following Joseph Smith’s First Vision, the Restoration of
Christ’s Church commenced “line upon line, precept
upon precept” (D&C 98:12).
9. Through Joseph Smith was restored the doctrine of the
gospel being preached to the dead in the spirit world to
those who did not have a fair chance on earth to hear it
(see D&C 128:5–22; see also D&C 138:30–34). This was
not the invention of a creative mind; it was the restoration
of a biblical truth. Peter had long ago taught, “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 Peter
4:6). Frederic W. Farrar, the well-known Church of
England author and theologian, made the following
observation about this teaching of Peter: “Every effort
has been made to explain away the plain meaning of this
passage. It is one of the most precious passages of
Scripture, and it involves no ambiguity. … For if language
have any meaning, this language means that Christ,
when His Spirit descended into the lower world,
proclaimed the message of salvation to the once
impenitent dead” (The Early Days of Christianity [1883],
78).
10. Many teach that there is one heaven and one hell.
Joseph Smith restored the truth that there are multiple
heavens. Paul spoke of a man who was caught up into
the third heaven (see 2 Corinthians 12:2). Could there be
a third heaven if there was no second heaven or first
heaven?
11. In many ways the gospel of Jesus Christ is like a 1,000piece jigsaw puzzle. When Joseph Smith came on the
scene, perhaps 100 pieces were in place. Then Joseph
Smith came along and put many of the other 900 pieces
in place so that people could say, “Oh, now I understand
where I came from, why I am here, and where I am
going.” As for Joseph Smith’s role in the Restoration, the
Lord defined it clearly: “This generation shall have my
word through you” (D&C 5:10).
12. In spite of this flood of restored biblical truths, some
honest searchers have commented: “I can accept these
doctrines, but what about all those angels and visions
Page 80 of 136
Joseph Smith claimed to have? It seems so hard to
believe in modern times.”
13. To those honest searchers, we lovingly respond: “Were
there not angels and visions in Christ’s Church in New
Testament times? Did not an angel appear to Mary and
to Joseph? Did not angels appear to Peter, James, and
John on the Mount of Transfiguration? Did not an angel
rescue Peter and John from prison? Did not an angel
appear to Cornelius, then to Paul before he was
shipwrecked and to John on the Isle of Patmos? Did not
Peter have a vision of the gospel going to the Gentiles,
Paul a vision of the third heaven, John a vision of the
latter days, and Stephen a vision of the Father and Son?”
14. Yes, Joseph Smith did see angels and visions—because
he was the instrument in God’s hands to restore the
same Church of Jesus Christ as existed in primitive times
—all of its powers as well as all of its doctrines.
15. Yet sorrowfully, on occasion, some are willing to set aside
the precious gospel truths restored by Joseph Smith
because they get diverted on some historical issue or
some scientific hypothesis not central to their exaltation,
and in so doing they trade their spiritual birthright for a
mess of pottage. They exchange the absolute certainty
of the Restoration for a doubt, and in that process they
fall into the trap of losing faith in the many things they do
know because of a few things they do not know. There
will always be some seemingly intellectual crisis looming
on the horizon as long as faith is required and our minds
are finite, but likewise there will always be the sure and
solid doctrines of the Restoration to cling to, which will
16.
17.
18.
19.
20.
provide the rock foundation upon which our testimonies
may be built.
When many of Christ’s followers turned from Him, He
asked His Apostles, “Will ye also go away?”
Peter then responded with an answer that should be
engraved on every heart: “To whom shall we go? thou
hast the words of eternal life” (John 6:66–68).
If someone turns from these restored doctrines, where
will he go to learn the true nature of God as taught in the
grove of trees? Where will he go to find the doctrines of
the premortal existence, baptism for the dead, and
eternal marriage? And where will he go to find the
sealing powers that can bind husbands and wives and
children beyond the grave?
Through Joseph Smith have been restored all the
powers, keys, teachings, and ordinances necessary for
salvation and exaltation. You cannot go anywhere else in
the world and get that. It is not to be found in any other
church. It is not to be found in any philosophy of man or
scientific digest or individual pilgrimage, however
intellectual it may seem. Salvation is to be found in one
place alone, as so designated by the Lord Himself when
He said that this is “the only true and living church upon
the face of the whole earth” (D&C 1:30).
I bear my witness that Joseph Smith was the prophet of
the Restoration, just as he claimed to be. I echo the
strains of that stirring hymn: “Praise to the man who
communed with Jehovah!” (“Praise to the Man,” Hymns,
no. 27). In the name of Jesus Christ, amen.
Lesson 22 - The Martyrdom of the Prophet Joseph Smith
Doctrine and Covenants 135:1–7; 136:36–39.
Thomas S. Monson, “The Prophet Joseph Smith: Teacher by Example,” Ensign or Liahona, Nov. 2005, 67–70.
“The Martyrdom,” chapter 22 in Church History in the Fulness of Times Student Manual, 2nd ed. (Church Educational System
manual, 2003), 273–85.
The Prophet Joseph Smith: Teacher by Example
May we incorporate into our own lives the divine principles which [Joseph Smith] so beautifully taught—
by example—that we, ourselves, might live more completely the gospel of Jesus Christ.
The Prophet Joseph Smith:
3.
1.My brothers and sisters, in this
bicentennial year of his birth, I
should like to speak of our beloved
Prophet Joseph Smith.
2.On December 23, 1805, Joseph
Smith Jr. was born in Sharon,
Vermont, to Joseph Smith Sr. and
Lucy Mack Smith. On the day of his birth, as the proud
parents looked down upon this tiny baby, they could not
have known what a profound impact he would have
upon the world. A choice spirit had come to dwell in its
earthly tabernacle; he has affected our lives and has
taught us—through his own example—essential lessons.
Today I should like to share a few of those lessons with
you.
When Joseph was about six or seven years old, he and
his brothers and sisters were stricken with typhus fever.
Although the others recovered readily, Joseph was left
with a painful sore on his leg. The doctors, using the best
medicine they had, treated him, and yet the sore
persisted. In order to save Joseph’s life, they said, he
4.
5.
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would have to lose his leg. Thankfully, however, soon
after that diagnosis, the doctors returned to the Smith
home and reported that there was a new procedure
which might save Joseph’s leg. They wanted to operate
immediately and had brought some cord with which to
tie little Joseph to the bed so that he wouldn’t thrash
about, since they had nothing with which to dull the pain.
Young Joseph, however, told them, “You won’t need to tie
me.”
The doctors suggested he take some brandy or wine so
that the pain might not be so severe. “No,” young
Joseph replied. “If my father will sit on the bed and hold
me in his arms, I will do whatever is necessary.” Joseph
Smith Sr. held in his arms his small child, and the doctors
removed the diseased piece of bone. Although young
Joseph was lame for some time afterward, he was
healed.1 At such a young age and countless other times
throughout his life, Joseph Smith taught us courage—by
example.
Before Joseph’s 15th year, his family moved to
Manchester, New York. He later described the great
6.
7.
8.
9.
10.
11.
12.
13.
religious revival which seemed everywhere present at
this time and of prime concern to nearly everyone.
Joseph, himself, longed to know which church he should
join. He writes in his history:
“I often said to myself: … Who of all these parties are
right; or, are they all wrong together? If any one of them
be right, which is it, and how shall I know it?
“While I was laboring under the extreme difficulties
caused by … these parties of religionists, I was one day
reading the Epistle of James, first chapter and fifth verse
… : If any of you lack wisdom, let him ask of God, that
giveth to all men liberally, and upbraideth not; and it shall
be given him.”2
Joseph reported that he knew he must either put the
Lord to the test and ask Him or perhaps choose to
remain in darkness forever. Early one morning he
stepped into a grove, now called sacred, and knelt and
prayed, having faith that God would give him the
enlightenment which he so earnestly sought. Two
personages appeared to Joseph—the Father and the
Son—and he was told, in answer to his question, that he
was to join none of the churches, for none of them was
true. The Prophet Joseph Smith taught us the principle of
faith—by example. His simple prayer of faith on that
spring morning in 1820 brought about this marvelous
work which continues today throughout the world.
A few days after his prayer in the Sacred Grove, Joseph
Smith gave an account of his vision to a preacher with
whom he was acquainted. To his surprise, his
communication was treated with “contempt” and “was
the cause of great persecution, which continued to
increase.” Joseph, however, did not waver. He later
wrote, “I had actually seen a light, and in the midst of
that light I saw two Personages, and they did in reality
speak to me; and though I was hated and persecuted for
saying that I had seen a vision, yet it was true. … For I
had seen a vision; I knew it, and I knew that God knew it,
and I could not deny it.”3 Despite the physical and
mental punishment at the hands of his opponents which
the Prophet Joseph Smith endured throughout the
remainder of his life, he did not falter. He taught honesty
—by example.
After that great First Vision, the Prophet Joseph received
no additional communication for three years. However,
he did not wonder; he did not question; he did not doubt
the Lord. He waited patiently. He taught us the heavenly
virtue of patience—by example.
Following the visits of the angel Moroni to young Joseph
and his acquisition of the plates, Joseph commenced
the difficult assignment of translation. One can but
imagine the dedication, the devotion, and the labor
required to translate in fewer than 90 days this record of
over 500 pages covering a period of 2,600 years. I love
the words Oliver Cowdery used to describe the time he
spent assisting Joseph with the translation of the Book of
Mormon: “These were days never to be forgotten—to sit
under the sound of a voice dictated by the inspiration of
heaven, awakened the utmost gratitude of this bosom!”4
The Prophet Joseph Smith taught us diligence—by
example.
As we know, the Prophet Joseph sent forth missionaries
to preach the restored gospel. He himself served a
mission in Upper New York and in Canada with Sidney
Rigdon. He not only inspired others to volunteer for
missions, but he also taught the importance of
missionary work—by example.
I think one of the sweetest lessons taught by the Prophet
Joseph, and yet one of the saddest, occurred close to
the time of his death. He had seen in vision the Saints
14.
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18.
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leaving Nauvoo and going to the Rocky Mountains. He
was anxious that his people be led away from their
tormentors and into this promised land which the Lord
had shown him. He no doubt longed to be with them.
However, he had been issued an arrest warrant on
trumped up charges. Despite many appeals to Governor
Ford, the charges were not dismissed. Joseph left his
home, his wife, his family, and his people and gave
himself up to the civil authorities, knowing he would
probably never return.
These are the words he spoke as he journeyed to
Carthage: “I am going like a lamb to the slaughter; but I
am calm as a summer’s morning; I have a conscience
void of offense towards God, and towards all men.”5
In Carthage Jail he was incarcerated with his brother
Hyrum and others. On June 27, 1844, Joseph, Hyrum,
John Taylor, and Willard Richards were together there
when an angry mob stormed the jail, ran up the stairway,
and began firing through the door of the room they
occupied. Hyrum was killed, and John Taylor was
wounded. Joseph Smith’s last great act here upon the
earth was one of selflessness. He crossed the room,
most likely “thinking that it would save the lives of his
brethren in the room if he could get out, … and sprang
into the window when two balls pierced him from the
door, and one entered his right breast from without.”6 He
gave his life; Willard Richards and John Taylor were
spared. “Greater love hath no man than this, that a man
lay down his life for his friends.”7 The Prophet Joseph
Smith taught us love—by example.
In retrospect, over 160 years later, although the events of
June 27, 1844, were tragic, we are provided comfort as
we realize that Joseph Smith’s Martyrdom was not the
last chapter in this account. Although those who sought
to take his life felt that the Church would collapse without
him, his powerful testimony of truth, the teachings he
translated, and his declaration of the Savior’s message
go on today in the hearts of over 12 million members
throughout the world, who proclaim him a prophet of
God.
The testimony of the Prophet Joseph continues to
change lives. Some years ago I served as the president
of the Canadian Mission. In Ontario, Canada, two of our
missionaries were proselyting door-to-door on a cold,
snowy afternoon. They had not had any measure of
success. One elder was experienced; one was new.
The two called at the home of Mr. Elmer Pollard, and he,
feeling sympathy for the almost frozen missionaries,
invited them in. They presented their message and
asked if he would join in prayer. He agreed, on the
provision that he could offer the prayer.
The prayer he offered astonished the missionaries. He
said, “Heavenly Father, bless these two unfortunate,
misguided missionaries, that they may return to their
homes and not waste their time telling the people of
Canada about a message which is so fantastic and
about which they know so little.”
As they arose from their knees, Mr. Pollard asked the
missionaries never to return to his home. As they left, he
said mockingly to them, “You can’t tell me you really
believe that Joseph Smith was a prophet of God,
anyway!” and he slammed the door.
The missionaries had walked but a short distance when
the junior companion said timidly, “Elder, we didn’t
answer Mr. Pollard.”
The senior companion responded: “We’ve been rejected.
Let’s move on.”
The young missionary persisted, however, and the two
returned to Mr. Pollard’s door. Mr. Pollard answered the
knock and angrily said, “I thought I told you young men
never to return!”
24. The junior companion then said, with all the courage he
could muster, “Mr. Pollard, when we left your door, you
said that we didn’t really believe Joseph Smith was a
prophet of God. I want to testify to you, Mr. Pollard, that I
know Joseph Smith was a prophet of God, that by
inspiration he translated the sacred record known as the
Book of Mormon, that he did see God the Father and
Jesus the Son.” The missionaries then departed the
doorstep.
25. I heard this same Mr. Pollard in a testimony meeting state
the experiences of that memorable day. He said: “That
evening, sleep would not come. I tossed and turned.
Over and over in my mind I heard the words, ‘Joseph
Smith was a prophet of God. I know it. … I know it. … I
know it.’ I could scarcely wait for morning to come. I
telephoned the missionaries, using their number which
was printed on the small card containing the Articles of
Faith. They returned, and this time my wife, my family,
and I joined in the discussion as earnest seekers of truth.
As a result, we have all embraced the gospel of Jesus
Christ. We shall ever be grateful to the testimony of truth
brought to us by those two courageous, humble
missionaries.”
26. In the 135th section of the Doctrine and Covenants we
read the words of John Taylor concerning the Prophet
Joseph: “Joseph Smith, the Prophet and Seer of the
Lord, has done more, save Jesus only, for the salvation
of men in this world, than any other man that ever lived in
it.”8
27. I love the words of President Brigham Young, who said,
“I feel like shouting Hallelujah, all the time, when I think
that I ever knew Joseph Smith, the Prophet whom the
Lord raised up and ordained, and to whom He gave keys
and power to build up the kingdom of God on earth.”9
28. To this fitting tribute to our beloved Joseph, I add my
own testimony that I know he was God’s prophet, chosen
to restore the gospel of Jesus Christ in these latter days.
I pray that as we celebrate the 200th anniversary of his
birth, we may learn from his life. May we incorporate into
our own lives the divine principles which he so
beautifully taught—by example—that we, ourselves,
might live more completely the gospel of Jesus Christ.
May our lives reflect the knowledge we have that God
lives, that Jesus Christ is His Son, that Joseph Smith was
a prophet, and that we are led today by another prophet
of God—even President Gordon B. Hinckley.
29. This conference marks 42 years since I was called to the
Quorum of the Twelve Apostles. In my first meeting with
the First Presidency and Quorum of the Twelve in the
temple, the hymn which we sang, honoring Joseph
Smith, the Prophet, was and is a favorite of mine. I close
with a verse from that hymn:
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.10
30. I testify of this solemn truth, in the name of Jesus Christ,
amen.
Lesson 23 Succession in the Presidency
Doctrine and Covenants 107:33; 112:30–32; 124:127–28.
Boyd K. Packer, “The Twelve,” Ensign or Liahona, May 2008, 83–87.
“The Twelve to Bear Off the Kingdom,” chapter 23 in Church History in the Fulness of Times Student Manual, 2nd ed. (Church
Educational System manual, 2003), 286–96.
The Twelve
For the Church to be His Church, there must be a Quorum of the Twelve who hold the keys.
1.Shortly after the death of President
Gordon B. Hinckley, the 14 men,
Apostles, who had had conferred
upon them the keys of the kingdom,
gathered together in the upper room
of the temple in order to reorganize
the First Presidency of the Church.
There was no question about what
would be done, no hesitancy. We
knew that the senior Apostle was the President of the
Church. And in that sacred meeting, Thomas Spencer
Monson was sustained by the Quorum of the Twelve
Apostles as the President of the Church. He nominated
and named his counselors. They likewise were
sustained, and they were each ordained and given
authority. President Monson was specifically given the
authority to exercise all of the priesthood keys of
authority. Now, as the scriptures provide, he is the only
man on the earth who has the right to exercise all of the
keys. But we all hold them as Apostles. There is one man
among us called and ordained, and he becomes the
President of The Church of Jesus Christ of Latter-day
2.
3.
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Saints. Already he was and had been sustained for years
as a prophet, seer, and revelator.
With President Uchtdorf being called to the First
Presidency, there was then a vacancy in the Twelve, and
so yesterday we sustained a new member of the Quorum
of the Twelve, Elder D. Todd Christofferson. He now joins
that sacred brotherhood in that sacred circle, and the
circle now stands filled. The calling of an Apostle goes
back to the Lord Jesus Christ.
We also sustained a number of Seventies. They have
taken their place now. The scriptures provide that it is the
responsibility of the Quorum of the Twelve to direct all of
the affairs of the Church, and when they need help, they
are “to call upon the Seventy … instead of any others.”1
And now we have eight Quorums of Seventy scattered
across the world, more than 300 Seventies, all holding
the necessary authority to do whatever the Twelve direct
them to do.
The Lord Himself set in motion this pattern of
administration:
“He went out into a mountain to pray, and continued all
night in prayer to God.
6.
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8.
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“And when it was day, he called unto him his disciples:
and of them he chose twelve, whom also he named
apostles.”2
Andrew had heard John speak and ran to his brother
Simon and said, “We have found the Messias. …
“… He brought him to Jesus. And when Jesus beheld
him, he said, Thou art Simon the son of Jona: thou shalt
be called Cephas, which is by interpretation, A stone.”3
Simon and his brother Andrew were casting nets into the
sea; James and John the sons of Zebedee were
mending their fishing nets; Philip and Bartholomew;
Matthew, a publican, or tax collector; Thomas; James the
son of Alphaeus; Simon the Canaanite; Judas the brother
of James; and Judas Iscariot—they made up the
Quorum of the Twelve.4
He bid them all, “Come, follow me.”5
He said to Peter, “I will give unto thee the keys of the
kingdom of heaven: and whatsoever thou shalt bind on
earth shall be bound in heaven: and whatsoever thou
shalt loose on earth shall be loosed in heaven.”6
And He told the Twelve, “He that believeth on me, the
works that I do shall he do also; and greater works than
these shall he do; because I go unto my Father.”7
He gave His Apostles “power and authority over all
devils, and to cure diseases. And he sent them to preach
the kingdom of God, and to heal the sick … every
where.”8
And He said, “[The] Twelve hold the keys to open up the
authority of my kingdom upon the four corners of the
earth, and after that to send my word to every creature.”9
Jesus once asked His disciples, “Whom do men say that
I the Son of man am? …
“And Simon Peter answered and said, Thou art the
Christ, the Son of the living God.”10
When Jesus taught in the synagogue, many disciples
said, “This is an hard saying; who can hear it? …
“From that time many of his disciples went back, and
walked no more with him.
“Then said Jesus unto the twelve, Will ye also go away?
“… Simon Peter answered him, Lord, to whom shall we
go? thou hast the words of eternal life.”11
After the Crucifixion, the Apostles remembered He had
said they should stay in Jerusalem.12 Then came the day
of Pentecost, that great event when they received the
Holy Ghost.13 They received “a more sure word of
prophecy”14 and “spake as they were moved by the Holy
Ghost.”15 And so they were complete.
We know little of their travels and only where and how a
few of them died. James was killed in Jerusalem by
Herod. Peter and Paul died in Rome. Tradition holds that
Philip went to the East. Much more than this we do not
know.
They scattered; they taught, testified, and established
the Church. And they died for their beliefs, and with their
deaths came the dark centuries of apostasy.
The most precious thing lost in the Apostasy was the
authority held by the Twelve—the priesthood keys. For
the Church to be His Church, there must be a Quorum of
the Twelve who hold the keys and confer them on others.
In time came the First Vision and the restoration of the
Melchizedek Priesthood by Peter, James, and John.16
The First Presidency and the Quorum of the Twelve were
later told:
“Verily I say unto you, the keys of the dispensation, which
ye have received, have come down from the fathers, and
last of all, being sent down from heaven unto you.
“… Behold how great is your calling. Cleanse your hearts
and your garments, lest the blood of this generation be
required at your hands.”17
29. The restored Church of Jesus Christ of Latter-day Saints
was young when the First Presidency was organized,
followed by the Quorum of the Twelve Apostles, which
was made up of ordinary men, and then the Quorums of
the Seventy. The average age of that first Quorum of the
Twelve was 28.
30. There has been an unbroken line of authority. The
priesthood keys given to the Apostles have always been
held by members of the First Presidency and Quorum of
the Twelve.
31. Yesterday Elder D. Todd Christofferson became the 96th
Apostle to serve in the Twelve in this dispensation. He
will be ordained an Apostle and given all the priesthood
keys conferred upon the other 14 prophets, seers, and
revelators—Apostles of the Lord Jesus Christ.
32. In 1976 an area general conference was held in
Copenhagen, Denmark. Following the closing session,
President Spencer W. Kimball desired to visit the Vor
Frue Church, where the Thorvaldsen statues of the
Christus and of the Twelve Apostles stand. He had
visited there some years earlier and wanted all of us to
see it, to go there.
33. To the front of the church, behind the altar, stands the
familiar statue of the Christus with His arms turned
forward and somewhat outstretched, the hands showing
the imprint of the nails, and the wound in His side very
clearly visible. Along each side stand the statues of the
Apostles, Peter at the front to the right and the other
Apostles in order.
34. Most of our group was near the rear of the chapel with
the custodian. I stood up front with President Kimball
before the statue of Peter with Elder Rex D. Pinegar and
Johan Helge Benthin, president of the Copenhagen
stake.
35. In Peter’s hand, depicted in marble, is a set of heavy
keys. President Kimball pointed to those keys and
explained what they symbolized. Then, in an act I shall
never forget, he turned to President Benthin and with
unaccustomed firmness pointed his finger at him and
said, “I want you to tell everyone in Denmark that I hold
the keys! We hold the real keys, and we use them every
day.”
36. I will never forget that declaration, that testimony from
the prophet. The influence was spiritually powerful; the
impression was physical in its impact.
37. We walked to the back of the chapel where the rest of
the group was standing. Pointing to the statues,
President Kimball said to the kind custodian, “These are
the dead Apostles.” Pointing to me, he said, “Here we
have the living Apostles. Elder Packer is an Apostle.
Elder Thomas S. Monson and Elder L. Tom Perry are
Apostles, and I am an Apostle. We are the living
Apostles.
38. “You read about the Seventies in the New Testament,
and here are two of the living Seventies, Elder Rex D.
Pinegar and Elder Robert D. Hales.”
39. The custodian, who up to that time had shown no
emotion, suddenly was in tears.
40. I felt I had had an experience of a lifetime.
41. “We believe in the same organization that existed in the
Primitive Church, namely, apostles, prophets, pastors,
teachers, evangelists, and so forth.”18
42. When the Seventy are ordained, although they are not
ordained Apostles nor do they hold keys, they have
authority, and the Twelve are “to call upon the Seventy,
when they need assistance, to fill the several calls for
preaching and administering the gospel, instead of any
others.”19
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43. Today there are 308 Seventies in 8 quorums. They
represent 44 countries and speak 30 languages.
44. We do not hear of the priesthood keys being exercised in
other Christian churches. It seems odd that we are
described by some as being non-Christian when we are
the only ones who have the authority and the
organization that He established.
45. The present Twelve are very ordinary people. They are
not, as the original Twelve were not, spectacular
individually, but collectively the Twelve are a power.
46. We come from a variety of occupations. We are
scientists, lawyers, teachers.
47. Elder Nelson was a pioneer heart surgeon. He
performed thousands of surgical operations. He told me
he gave every heart surgery patient a lifetime guarantee
on his work.
48. Several in this Quorum were military men—a sailor,
marines, pilots.
49. They have held various positions in the Church: home
teachers, teachers, missionaries, quorum presidents,
bishops, stake presidents, mission presidents, and of
most importance, husbands and fathers.
50. They all are students and teachers of the gospel of
Jesus Christ. What unites us is our love of the Savior and
His Father’s children and our witness that He stands at
the head of the Church.
51. Almost to a man, the Twelve come from humble
beginnings, as it was when He was here. The living
Twelve are welded together in the ministry of the gospel
of Jesus Christ. When the call came, each has put down
his nets, so to speak, and followed the Lord.
52. President Kimball is remembered for his statement, “My
life is like my shoes—to be worn out in service.”20 That
applies to all members of the Twelve. We also wear
ourselves out in service of the Lord, and we do so
willingly. It is not an easy life for us or our families.
53. It is not possible in words to describe the contribution,
the service, the sacrifice given by the wives of
priesthood leaders all across the world.
54. Some time ago, my wife and also Sister Ballard
underwent consummately painful back surgery. Both are
doing well; neither has complained. The nearest my wife
came to complaint was, “This is no fun!”
55. “It is the duty of the Twelve”—under the direction of the
First Presidency—“to ordain and set in order all the other
officers of the church, agreeable to the revelation.”21
56. We now have means by which we can teach and testify
to leaders and members all over the world electronically.
But in order to confer the keys of authority in that
unbroken line upon the priesthood leaders, “by the
57.
58.
59.
60.
61.
62.
63.
64.
65.
66.
laying on of hands,”22 wherever they are in the world,
one of us must be there every time.
The Lord said, “And again, I say unto you, that
whosoever ye shall send in my name, by the voice of
your brethren, the Twelve, duly recommended and
authorized by you, shall have power to open the door of
my kingdom unto any nation whithersoever ye shall send
them.”23
The scriptures describe the Twelve as “traveling
councilors.”24
I am no different from the Brethren of the Twelve and the
Seventy and the Bishopric with whom I have served for
these 47 years when I tell you that the records show I
have been in Mexico and Central and South America
more than 75 times, in Europe over 50 times, Canada 25
times, the islands of the Pacific 10 times, Asia 10 times,
and Africa 4 times; also China twice; to Israel, Saudi
Arabia, Bahrain, the Dominican Republic, India,
Pakistan, Egypt, Indonesia, and many, many other
places around the globe. Others have traveled even
more than that.
While the Apostles hold all of the priesthood keys, all
leaders and members alike may receive personal
revelation. Indeed, they are expected to seek it through
prayer and to act on it by faith.
“For through him we … have access by one Spirit unto
the Father.
“Now therefore ye are no more strangers and foreigners,
but fellowcitizens with the saints, and of the household of
God;
“And are built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner
stone.”25
Now Elder Christofferson may wonder, as I did, why one
such as I should be ordained to the holy apostleship.
There are many qualifications that I lack. There is so
much in my effort to serve that is wanting. There is only
one single thing, one qualification that can explain it.
Like Peter and all of those who have since been
ordained, I have that witness.
I know that God is our Father. He introduced His Son,
Jesus Christ, to Joseph Smith. I declare to you that I
know that Jesus is the Christ. I know that He lives. He
was born in the meridian of time. He taught His gospel
and was tried. He suffered and was crucified and
resurrected on the third day. He, like His Father, has a
body of flesh and bone. He made His Atonement. Of Him
I bear witness. Of Him I am a witness. This I bear in the
name of Jesus Christ, amen.
Chapter Twenty-Three: The Twelve to Bear Off the Kingdom
1.
With the death of the Prophet Joseph Smith, the First
Presidency of the Church was dissolved. Mourning their
slain leader, the Saints wondered who would now lead
the Church. Sidney Rigdon, who had left Nauvoo earlier
in 1844, reappeared in the city on 3 August and asserted
that he should be appointed “guardian” of the Church. In
the absence of most of the Twelve, who were still en
route back to Nauvoo from their Eastern missions,
Sidney made some inroads with his claim. A meeting
was called for 8 August to consider his guardianship.
3.
A Month of Gloom
2.
When Joseph Smith was murdered, a deep gloom fell
over the city of Nauvoo. As Saints in other branches of
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the Church learned of the Martyrdom, they grieved also.
Only the arrival of the Quorum of the Twelve Apostles
and the firm direction they gave the Church gradually
turned away this depressive spirit. The Twelve, except
for John Taylor and Willard Richards, were in the East
serving missions at the time of the Martyrdom. Although
Joseph wrote them in June calling them home during the
Expositor crisis, they did not receive these instructions
until after the Martyrdom. Within three weeks, however,
everyone had learned the tragic news and hurried back
to Nauvoo.
The greatest achievement in Nauvoo between the
Martyrdom and the return of the Apostles was the
maintenance of peace. Although citizens in western
Illinois feared reprisals, the Saints obeyed John Taylor
4.
5.
6.
7.
and Willard Richards who instructed them to stay calm
and allow government officials to find the murderers.
Three days after the Carthage tragedy, Elder Richards
wrote to Brigham Young, “The saints have borne this trial
with great fortitude and forbearance. They must keep
cool at present. We have pledged our faith not to
prosecute the murderers at present, but leave it to
Governor Ford; … vengeance is in the heavens.”1The
city council also instructed the residents: “Be peaceable,
quiet citizens, doing the works of righteousness, and as
soon as the Twelve and other authorities can assemble,
or a majority of them, the onward course to the great
gathering of Israel, and the final consummation of the
dispensation of the fulness of times will be pointed out.”2
Elder John Taylor, seriously wounded in the Carthage
Jail, returned to Nauvoo on 2 July. Throughout the month
he improved steadily, but remained bedfast.
Notwithstanding his disability, he helped Elder Richards
direct the Church until the rest of the Twelve returned.
Together Elder Richards and Elder Taylor wrote to the
many Saints in Great Britain and explained:
“The action of the saints has been of the most pacific
kind, remembering that God has said, ‘Vengeance is
mine, I will repay.’ …
“These servants of God have gone to heaven by fire—
the fire of an ungodly mob. Like the Prophets of ancient
days they lived as long as the world would receive them;
and this is one furnace in which the saints were to be
tried, to have their leaders cut off from their midst, and
not be permitted to avenge their blood.”3
William W. Phelps—Church publisher, city councilman,
and scribe to the Prophet—helped immeasurably in
keeping order in the city. Since his return to the Church
in 1842, Elder Phelps had indefatigably sought to build
up the kingdom and had helped the Prophet with a
number of important projects, such as the publishing of
the book of Abraham and the campaign for the
presidency. He was the principal speaker at the funeral
services of Joseph and Hyrum. Now he helped Elders
Taylor and Richards during this critical interim period. As
a poet, he memorialized the Prophet in lines which later
became a favorite Church hymn:
The Twelve Return
9.
10.
11.
12.
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.
Hail to the Prophet, ascended to heaven!
Traitors and tyrants now fight him in vain.
Mingling with Gods, he can plan for his brethren;
Death cannot conquer the hero again. 4
8.
Within a month the Saints suffered another tragedy: the
death of Samuel H. Smith, brother to Joseph and Hyrum.
Samuel was one of the first Saints on the scene at
Carthage following the Martyrdom. He had fled from the
enemies of the Church to reach his brothers in Carthage
only to find them slain. The stress weakened him
physically. He contracted a serious fever; his health
gradually failed, and he died on 30 July 1844. He was
lauded in the Times and Seasons as one of the great
men of this dispensation. His grief-stricken mother, Lucy
Mack Smith, had seen within four years the death of her
husband and of four sons: Don Carlos, Hyrum, Joseph,
and Samuel.
13.
14.
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On the day of the Martyrdom, members of the Twelve
were depressed and melancholic without knowing why.
Elders Heber C. Kimball and Lyman Wight were traveling
between Philadelphia and New York City when Elder
Kimball felt mournful, as if he had just lost a friend. In
Boston, Orson Hyde was examining maps in the hall
rented by the Church when he felt a heavy and sorrowful
spirit come upon him. Tears ran down his cheeks as he
turned from the maps and paced the floor. In Michigan,
George A. Smith was plagued with a depressed spirit
and foreboding thoughts all day long. When he retired to
bed he could not sleep. He said that “Once it seemed to
him that some fiend whispered in his ear, ‘Joseph and
Hyrum are dead; ain’t you glad of it?’”5
Two days before the Martyrdom, Parley P. Pratt was
moved upon by the Spirit to start home from New York
State and coincidentally met his brother William on a
canal boat on the day of the tragedy. Parley wrote that as
they talked, “a strange and solemn awe came over me,
as if the powers of hell were let loose. I was so
overwhelmed with sorrow I could hardly speak. … ‘Let us
observe an entire and solemn silence, for this is a dark
day, and the hour of triumph for the powers of darkness.
O, how sensible I am of the spirit of murder which seems
to prevade the whole land.’”6
Parley P. Pratt was the first Apostle outside of Nauvoo to
learn of the Martyrdom. He was on a steamboat headed
across the Great Lakes toward Chicago. At a landing in
Wisconsin, boarding passengers brought news of the
Carthage murders. There was great excitement on
board, and many passengers taunted him, asking what
the Mormons would do now. He replied that “they would
continue their mission and spread the work he [Joseph
Smith] had restored, in all the world. Observing that
nearly all the prophets and Apostles who were before
him had been killed, and also the Saviour of the world,
and yet their death did not alter the truth nor hinder its
final triumph.”7
In sorrow Elder Pratt walked 105 miles across the plains
of Illinois, hardly able to eat or sleep, wondering how he
should “meet the entire community bowed down with
grief and unutterable sorrow.” He prayed for assistance.
“On a sudden the Spirit of God came upon me, and filled
my heart with joy and gladness indescribable; and while
the spirit of revelation glowed in my bosom with as
visible a warmth and gladness as if it were fire. The Spirit
said unto me: … ‘Go and say unto my people in Nauvoo,
that they shall continue to pursue their daily duties and
take care of themselves, and make no movement in
Church government to reorganize or alter anything until
the return of the remainder of the Quorum of the Twelve
Apostles. But exhort them that they continue to build the
House of the Lord which I have commanded them to
build in Nauvoo.’”8Arriving in Nauvoo on 8 July, Parley
helped Elders Richards and Taylor keep order in the
stricken community.
George A. Smith learned of the Martyrdom from a
newspaper account in Michigan on 13 July. At first he
thought it a hoax, but when the report was confirmed, he
hastened home with his three missionary companions.
Overcome by worry and fatigue, he broke out in hives
over his entire body. He could not even eat, but he
traveled on, arriving in Nauvoo on 27 July. Soon he was
meeting in council with the three Apostles already there.
9
In Boston rumors of Joseph Smith’s death began on 9
July.10During the week before confirmation came from
family letters and more complete newspaper accounts,
Brigham Young, Wilford Woodruff, and Orson Pratt
struggled within themselves about what the terrible news
meant. Brigham recorded in his journal, “The first thing
which I thought of was, whether Joseph had taken the
keys of the kingdom with him from the earth; brother
Orson Pratt sat on my left; we were both leaning back on
our chairs. Bringing my hand down on my knee, I said
the keys of the kingdom are right here with the
Church.”11
15. Brigham Young, Heber C. Kimball, Orson Pratt, Wilford
Woodruff, and Lyman Wight contacted each other, joined
together, and hastened home by railway, stagecoach,
boat, and buggy. Subsequent events proved the wisdom
of their haste. They arrived in Nauvoo the evening of 6
August. Wilford Woodruff recorded his feelings:
16. “When we landed in the city there was a deep gloom
seemed to rest over the City of Nauvoo which we never
experienced before.
17. “… We were received with gladness by the Saints
throughout the city. They felt like sheep without a
shepherd, as being without a father, as their head had
been taken away.”12
23.
24.
25.
The Succession Crisis
18. The arrival of most of the Apostles on 6 August was none
too soon. A crisis had arisen as to who should lead the
Church, and Willard Richards had nearly worn himself
out trying to keep the Saints united. On Saturday, 3
August, Sidney Rigdon had returned from his selfimposed exile in Pittsburgh, Pennsylvania, where he had
moved contrary to revelation (see D&C 124:108–9).
Sidney returned with the expectation of taking over the
Church. Not all of the Saints in Nauvoo realized that the
Prophet had lost confidence in his first counselor quite a
while before the Martyrdom.
19. Sidney avoided meeting with the four Apostles who were
already in Nauvoo, choosing instead to speak to the
assembled Saints at the grove on Sunday, 4 August. He
asserted that he had received a vision:
20. “He related a vision which he said the Lord had shown
him concerning the situation of the church, and said
there must be a guardian appointed to build the church
up to Joseph, as he had begun it.
21. “He said he was the identical man that the ancient
prophets had sung about, wrote and rejoiced over, and
that he was sent to do the identical work that had been
the theme of all the prophets in every preceding
generation.”13Elder Parley P. Pratt later remarked that
Sidney Rigdon was “the identical man the prophets
never sang nor wrote a word about.”14At the meeting,
Sidney asked William Marks, Nauvoo stake president,
who sympathized with Sidney’s claims, to call a meeting
of the Church on 6 August to sustain a new leader.
President Marks changed the meeting to Thursday, 8
August, which proved providential since the remainder of
the Twelve did not arrive until the evening of 6 August.
22. Sidney also met with William Marks and Emma Smith in
Joseph Smith’s home in order to appoint a trustee-in-trust
for the Church. Emma wanted this done quickly to
prevent loss of personal and Church property that was in
Joseph Smith’s name. Parley P. Pratt came into the
meeting and immediately protested the move. He
explained “that the appointment of a trustee in trust was
the business of the whole Church, through its general
authorities, and not the business of the local authorities
of any one stake.” Parley insisted that “dollars and cents
were no consideration with me, when principle was at
26.
27.
28.
29.
30.
31.
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stake, and if thousands or even millions were lost, let
them go. We could not and would not suffer the
authorities and principles of the Church to be trampled
under foot, for the sake of pecuniary interest.”15The
meeting broke up without any decision being made.
On Monday, 5 August, Sidney Rigdon finally met with the
Apostles who were in Nauvoo. He declared,
“‘Gentlemen, you’re used up; gentlemen, you are all
divided; the anti-Mormons have got you; the brethren are
voting every way … everything is in confusion, you can
do nothing, you lack a great leader, you want a head,
and unless you unite upon that head you are blown to
the four winds, the anti-Mormons will carry the election—
a guardian must be appointed.’
“Elder George A. Smith said, ‘Brethren, Elder Rigdon is
entirely mistaken, there is no division; the brethren are
united; the election will be unanimous, and the friends of
law and order will be elected by a thousand majority.
There is no occasion to be alarmed. President Rigdon is
inspiring fears there are no grounds for.’”16
Under such circumstances the arrival of the Twelve from
the East on the evening of 6 August was timely. They met
the next morning in the home of John Taylor and rejoiced
to be together again “and to be welcomed by the saints
who considered it very providential for the Twelve to
arrive at this particular juncture, when their minds were
agitated, their hearts sorrowful, and darkness seemed to
cloud their path.”17Brigham Young took firm control of
the meeting. After a discussion of all that had transpired,
he announced there would be another meeting at 4:00
P.M., to be attended by the Apostles, the Nauvoo high
council, and high priests, to discuss Sidney’s claims
made to the Saints the previous Sunday.
At the meeting Sidney Rigdon was invited to make a
statement about his vision and revelations. He said, “The
object of my mission is to visit the saints and offer myself
to them as a guardian. I had a vision at Pittsburgh, June
27th [the day of the Martyrdom]. This was presented to
my mind not as an open vision, but rather a continuation
of the vision mentioned in the Book of Doctrine and
Covenants [referring to the vision he and Joseph Smith
had experienced that is recorded in D&C 76].”18He went
on to say that no one could take the place of Joseph as
the head of the Church and that he, as the designated
spokesman for the Prophet, should assume the role of
guardian of the Church. Wilford Woodruff recorded in his
journal that Sidney’s statement was a “long story. It was a
kind of second class vision.”19
Following Sidney’s remarks, Brigham Young spoke:
“I do not care who leads the church … but one thing I
must know, and that is what God says about it. I have the
keys and the means of obtaining the mind of God on the
subject. …
“Joseph conferred upon our heads all the keys and
powers belonging to the Apostleship which he himself
held before he was taken away, and no man or set of
men can get between Joseph and the Twelve in this
world or in the world to come.
“How often has Joseph said to the Twelve, ‘I have laid
the foundation and you must build thereon, for upon your
shoulders the kingdom rests.’”20
President Young then designated Tuesday, 13 August as
a special conference in which the people would be
organized in a solemn assembly to vote on the matter.
The next morning, however, the Apostles met privately
and, “in consequence of some excitement among the
People and a dispositions by some spirits to try to divide
the Church,” decided to hold the solemn assembly that
afternoon rather than wait until the following Tuesday.21
The Mantle Falls on Brigham Young
32. Thursday, 8 August 1844,22stands as one of the most
important days in the history of the Restoration. On that
day a miracle occurred before the body of the Church—
Brigham Young was transfigured before the people, and
the succession crisis of the Church was resolved. A
special meeting to choose a guardian was held that
morning at ten o’clock in the grove, according to the
arrangements of William Marks. Sidney Rigdon spoke for
an hour and a half about his desires to be the guardian
of the Church, but he awakened no emotion and said
nothing that marked him as the true leader. Brigham
Young told the audience that he would rather have spent
a month mourning the dead Prophet than so quickly
attend to the business of appointing a new shepherd.
23While he was speaking, he was miraculously
transfigured before the people.
33. People of all ages were present, and they later recorded
their experiences. Benjamin F. Johnson, twenty-six at
that time, remembered, “As soon as he [Brigham Young]
spoke I jumped upon my feet, for in every possible
degree it was Joseph’s voice, and his person, in look,
attitude, dress and appearance was Joseph himself,
personified; and I knew in a moment the spirit and
mantle of Joseph was upon him.”24Zina Huntington, who
was a young woman twenty-one years old at that time,
said “President Young was speaking. It was the voice of
Joseph Smith—not that of Brigham Young. His very
person was changed. … I closed my eyes. I could have
exclaimed, I know that is Joseph Smith’s voice! Yet I
knew he had gone. But the same spirit was with the
people.”26
34. George Q. Cannon, then a boy of fifteen, declared that “it
was the voice of Joseph himself; and not only was it the
voice of Joseph which was heard; but it seemed in the
eyes of the people as though it was the very person of
Joseph which stood before them. … They both saw and
heard with their natural eyes and ears, and then the
words which were uttered came, accompanied by the
convincing power of God, to their hearts, and they were
filled with the Spirit and with great joy.”27Wilford
Woodruff testified, “If I had not seen him with my own
eyes, there is no one that could have convinced me that
it was not Joseph Smith speaking.”28
35. In view of these statements, Brigham Young’s own record
of the events that day is especially meaningful: “My heart
was swollen with compassion towards them and by the
power of the Holy Ghost, even the spirit of the Prophets, I
was enabled to comfort the hearts of the Saints.”29The
meeting was then dismissed until 2 o’clock in the
afternoon.
36. At 2 P.M.thousands of Saints gathered for what they
knew would be a significant meeting. With the quorums
of the priesthood seated in order, Brigham Young spoke
frankly about the proposed guardianship of Sidney
Rigdon and his alienation from Joseph Smith during the
previous two years. He boldly prophesied, “All that want
to draw away a party from the church after them, let
them do it if they can, but they will not prosper.”30
37. President Young continued, and then turning to his main
point declared,
38. “If the people want President Rigdon to lead them they
may have him; but I say unto you that the Quorum of the
Twelve Apostles have the keys of the kingdom of God in
all the world.
39. “The Twelve are appointed by the finger of God. Here is
Brigham, have his knees ever faltered? Have his lips
ever quivered? Here is Heber and the rest of the Twelve,
an independent body who have the keys of the
priesthood—the keys of the kingdom of God to deliver to
all the world: this is true, so help me God. They stand
next to Joseph, and are as the First Presidency of the
Church.”31
40. He pointed out that Sidney could not be above the
Twelve because they would have to ordain him to be
President of the Church. Brigham urged everybody to
see Brother Rigdon as a friend and stated that if he were
to sit in cooperation and counsel with the Twelve, they
would be able to act as one. Following President Young’s
two-hour speech, talks were delivered by Amasa Lyman,
William W. Phelps, and Parley P. Pratt; each eloquently
contended for the authority of the Twelve.
41. Brigham Young then arose and asked the basic
question: “Do you want Brother Rigdon to stand forward
as your leader, your guide, your spokesman. President
Rigdon wants me to bring up the other question first, and
that is, Does the church want, and is it their only desire to
sustain the Twelve as the First Presidency of this
people?” The vote was then taken, and all hands went
up. Brigham then asked, “If there are any of the contrary
mind, every man and every woman who does not want
the Twelve to preside, lift up your hands in like manner.”
No hands went up.32
42. Before concluding the conference, President Young
called for the members’ approval on the following issues:
tithing the members to complete the temple, allowing the
Twelve to preach to all the world, financing of the
Church, teaching bishops in handling the business
affairs of the Church, appointing a patriarch to the
Church to replace Hyrum Smith, and sustaining Sidney
Rigdon with faith and prayers. The conference was then
adjourned. Once more the Church had a presidency—
the Quorum of the Twelve Apostles—with Brigham Young
as their president.
Preparation of the Twelve for Their Responsibilities
43. For several years the Lord had carefully prepared the
Quorum of the Twelve Apostles to assume the leadership
of the Church. When the Twelve were first called in 1835,
their duties were restricted to areas outside the
organized stakes, but in time their responsibilities were
broadened to include authority over all the members of
the Church. Thomas B. Marsh, David W. Patten, and
Brigham Young were called to lead the stake in Far West
in 1838. And while Joseph and Hyrum were in Liberty
Jail in Missouri, Brigham Young, Heber C. Kimball, and
John Taylor of the Twelve directed the exodus of the
Saints from Missouri to Illinois.
44. The mission of the Twelve to Great Britain welded them
into a united quorum under the direction of Brigham
Young. When they returned to America, the Prophet
Joseph increased their responsibilities in both temporal
and ecclesiastical affairs. They were involved in raising
funds for the Nauvoo House and the temple as well as
constructing them, helping the poor, managing land, and
directing the settlement of new immigrants into Illinois.
They participated in decisions affecting Nauvoo
business and economic development. The Twelve were
among the first to receive instruction from Joseph Smith
on plural marriage and the temple ordinances. Members
of the Twelve were given responsibility over Church
publishing, they directed the calling, assigning, and
instructing of missionaries, they presided over
conferences both in the field and in Nauvoo, and they
regulated the branches abroad.
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45. Most importantly, Joseph Smith, feeling that he might
soon die, took great care during the last seven months of
his life to carefully prepare the Twelve. He met with the
quorum almost every day to instruct them and give them
additional responsibilities. In an extraordinary council
meeting in late March 1844, he solemnly told the Twelve
that he could now leave them because his work was
done and the foundation was laid so the kingdom of God
could be reared.
46. Wilford Woodruff later recalled those days of 1844:
47. “I am a living witness to the testimony that he [Joseph
Smith] gave to the Twelve Apostles when all of us
received our endowments from under his hands. I
remember the last speech that he ever gave us before
his death. It was before we started upon our mission to
the East. He stood upon his feet some three hours. The
room was filled as with consuming fire, his face was as
clear as amber, and he was clothed upon by the power
of God. He laid before us our duty. He laid before us the
fullness of this great work of God; and in his remarks to
us he said: ‘I have had sealed upon my head every key,
every power, every principle of life and salvation that
God has ever given to any man who ever lived upon the
face of the earth. And these principles and this
Priesthood and power belong to this great and last
dispensation which the God of Heaven has set His hand
to establish in the earth. ‘Now,’ said he addressing the
Twelve, ‘I have sealed upon your heads every key, every
power, and every principle which the Lord has sealed
upon my head.’ …
48. “After addressing us in this manner he said: ‘I tell you,
the burden of this kingdom now rests upon your
shoulders; you have got to bear it off in all the world, and
if you don’t do it you will be damned.’”33
49. On this same occasion, Joseph conferred the keys of the
sealing power on Brigham Young, President of the
Twelve. Brigham later explained that “this last key of the
priesthood is the most sacred of all, and pertains
exclusively to the first presidency of the Church.”34
forgery and excommunicated Strang. He nevertheless
convinced some to follow him to Voree, eventually
winning over three former members of the Twelve who
had lost their standing in the Church—William E.
McLellin, John E. Page, and William Smith. For a time he
also had the support of William Marks and Martin Harris.
His church had some missionary success in the East. In
1849 he located his colony on Beaver Island in Lake
Michigan and had himself crowned “king of the
kingdom.” The group eventually ran into numerous
economic difficulties, and in 1856 Strang was murdered
by disaffected followers and the movement virtually
collapsed.
52. Some of Joseph Smith’s own family did not follow the
Twelve. The Prophet’s widow, Emma, could not be
reconciled with the Twelve on economic and theological
matters. She became embittered and influenced her
children against following the direction of the Twelve.
When the Saints made their exodus to the West, Emma
and her family stayed in Nauvoo. When William Smith
belatedly returned to Nauvoo from the East, he was
ordained Church Patriarch to replace Hyrum. After a few
months, he advanced his own claims to be Church
leader. He was consequently excommunicated.
Following a short association with Strang, William taught
that Joseph Smith’s eldest son should, by right of
lineage, inherit the presidency and that he, William, was
to be guardian and president pro tem until Joseph III
was of age.
53. There were others who refused to follow the leadership of
Brigham Young and the Twelve. A few members were
disaffected over plural marriage; some isolated
branches did not go west and became confused as to
what course they should take. During the 1850s a “new
organization” gradually emerged. In 1860 leaders of the
new organization (among them William Marks) formed
the Reorganized Church of Jesus Christ of Latter Day
Saints and succeeded in naming Joseph Smith III to be
its president. Eventually it established its headquarters in
Independence, Missouri.
Formation of Splinter Groups
The Twelve and the Process of Succession
50. Even as the Twelve began to firmly exercise their
authority, Sidney Rigdon and James J. Strang, a new
convert to the Church, worked behind the scenes to try
and wrest the leadership away. Rigdon claimed his
authority was superior to that of the Twelve and, being
unwilling to submit to their counsel, was
excommunicated on 8 September 1844. He returned to
Pittsburgh and the following spring organized a “Church
of Christ” with Apostles, prophets, priests, and kings.
This attracted a few people—those who opposed the
Twelve and felt that Joseph Smith had been a fallen
prophet. Rigdon published the Latter Day Saints’
Messenger and Advocate to promulgate his views. By
1847 this small organization disintegrated. Rigdon,
however, hung on to a handful of followers for another
thirty years as the self-appointed “President of the
Kingdom and the Church.” He finally died in obscurity in
the state of New York in 1876.35
51. James J. Strang was a more imaginative and charismatic
leader. Following his baptism by Joseph Smith, four
months before the Martyrdom, he returned to his home in
Wisconsin. In August 1844 he presented a letter that he
claimed had been written by Joseph Smith, appointing
himself as the Prophet’s successor and designating
Voree, Wisconsin, as the new gathering place. Brigham
Young and the Twelve correctly branded the letter a
54. The apostolic succession in 1844 established the
principles and set the pattern for future reorganizations
of the Presidency of the Church. Following the death of
each President, the keys of the kingdom, which have
been conferred upon each Apostle at his ordination,
reside with the Quorum of the Twelve Apostles as a body
(see D&C 107:23–24; 112:15).
55. Elder Spencer W. Kimball, in a general conference
address in 1970, explained the process: “The moment
life passes from a President of the Church, a body of
men become the composite leader—these men already
seasoned with experience and training. The
appointments have long been made, the authority given,
the keys delivered. … the kingdom moves forward under
this already authorized council. No ‘running’ for position,
no electioneering, no stump speeches. What a divine
plan! How wise our Lord, to organize so perfectly
beyond the weakness of frail, grasping humans.”36
56. The Lord controls succession in his church. President
Ezra Taft Benson explained, “God knows all things, the
end from the beginning, and no man becomes President
of the church of Jesus Christ by accident, nor remains
there by chance, nor is called home by
happenstance.”37
Page 89 of 136
Date
Significant Event
8 July 1844
Parley P. Pratt was the first of the Twelve to arrive in Nauvoo
16 July 1844
Brigham Young received confirmation of the deaths of Joseph and Hyrum, but knew the keys of the
kingdom were still on the earth
3 Aug. 1844
Sidney Rigdon arrived in Nauvoo from Pittsburgh claiming to be “guardian” of the Church
6 Aug. 1844
Most of the remaining members of the Twelve arrived in Nauvoo from the East
8 Aug. 1844
Brigham Young was transfigured before the people, and the Twelve were sustained as the presiding
quorum in the Church
57. At the time of the death of Joseph and Hyrum Smith, the
Apostles were located in various parts of the country.
58. Brigham Young, Orson Hyde, and Wilford Woodruff were
in Boston.
59. Heber C. Kimball and Lyman Wight had left Philadelphia
and were traveling to New York. William Smith at some
point joined them, and they continued to Boston for an
appointed conference that was held on 29 June. Seven
members of the Twelve were present at the conference—
Brigham Young, Heber C. Kimball, Orson Hyde, William
Smith, Orson Pratt, Wilford Woodruff, and Lyman Wight.
60. Parley P. Pratt was returning to Nauvoo and was on a
canal boat between Utica and Buffalo, New York.
61. George A. Smith was staying with members of the
Church near Jacksonburg, Michigan.
62. Amasa Lyman was in Cincinnati.
63. The location of Orson Pratt on 27 June is not known, but
on 29 June he attended the conference in Boston, so he
must have been fairly close to Boston on the day of the
Martyrdom.
64. John E. Page had been in Pittsburgh, where he edited
and published the Gospel Light from June 1843 to May
1844. His exact location is not known, but in all
probability he was in Pittsburgh or the surrounding area.
65. John Taylor and Willard Richards were in Carthage.
Lesson 24 - Leaving Nauvoo and the Trek West
Doctrine and Covenants 136.
Gordon B. Hinckley, “True to the Faith,” Ensign, May 1997, 65–67.
“Faith in Every Footstep,” chapter 6 in Our Heritage: A Brief History of The Church of Jesus Christ of Latter-day Saints (1996), 69–
80
“True to the Faith”
With so great an inheritance, we can do no less than our very best. Those who have gone before expect
this of us. We have a mandate from the Lord.
2.
3.
4.
1.With that picture as a backdrop I
wish to say something in
recapitulation of what we have
already heard and seen on this, the
birthday of the Church. As we have
been reminded a number of times,
this is a great anniversary year, and I
wish to go on record concerning the
magnitude of what our forebears accomplished and
what this means to us. It is a story with which most of you
are familiar, but it is worth another telling.
It is a story so large in scope, so fraught with human
suffering and the workings of faith, that it will never grow
old or stale.
Whether you are among the posterity of the pioneers or
whether you were baptized only yesterday, each is the
beneficiary of their great undertaking.
What a wonderful thing it is to have behind us a great
and noble body of progenitors! What a marvelous thing
to be the recipients of a magnificent heritage that speaks
of the guiding hand of the Lord, of the listening ear of His
prophets, of the total dedication of a vast congregation
of Saints who loved this cause more than life itself! Small
wonder that so many hundreds of thousands of us—yea,
5.
6.
Page 90 of 136
even millions—will pause this coming July to remember
them, to celebrate their wondrous accomplishments, and
to rejoice in the miraculous thing that has grown from the
foundation they laid.
Permit me to quote to you from Wallace Stegner, not a
member of the Church but a contemporary at the
University of Utah who later became professor of
creative writing at Stanford and a Pulitzer Prize winner.
He was a close observer and a careful student. He wrote
this concerning these forebears of ours:
“They built a commonwealth, or as they would have put
it, a Kingdom. But the story of their migration is more
than the story of the founding of Utah. In their hegira they
opened up southern Iowa from Locust Creek to the
Missouri, made the first roads, built the first bridges,
established the first communities. They transformed the
Missouri at Council Bluffs from a trading post and an
Indian agency into an outpost of civilization, founded
settlements on both sides of the river and made Winter
Quarters … and later Kanesville … into outfitting points
that rivaled Independence, Westport, and St. Joseph. …
Their guide books and trail markers, their bridges and
ferries, though made for the Saints scheduled to come
later, served also for the Gentiles.”
7.
8.
9.
10.
11.
12.
13.
14.
He continues: “The Mormons were one of the principal
forces in the settlement of the West. Their main body
opened southern Iowa, the Missouri frontier, Nebraska,
Wyoming, Utah. Samuel Brannan’s group of eastern
Saints who sailed around the Horn in the ship Brooklyn,
and the Mormon Battalion that marched 2,000 miles
overland from Fort Leavenworth to San Diego, were
secondary prongs of the Mormon movement; between
them, they contributed to the opening of the Southwest
and of California. Battalion members were at Coloma
when gold gleamed up from the bedrock of Sutter’s
millrace. … Brigham Young’s colonizing Mormons, taking
to wheels again after the briefest stay, radiated outward
from the Salt Lake, Utah, and Weber Valleys and planted
settlements that reached from Northern Arizona to the
Lemhi River in Idaho, and from Fort Bridger in Wyoming
to Genoa in Carson Valley … , and in the Southwest
down through St. George and Las Vegas to San
Bernardino.”1
That is a capsule account of their remarkable
achievements.
In a period of seven years, our people, who had fled the
extermination order of Governor Boggs of Missouri,
came to Illinois and built the largest city then in the state.
It was on the shores of the Mississippi, where the river
makes a great sweeping bend. Here they constructed
brick homes, a school, chartered a university, erected an
assembly hall, and built their temple, reportedly the most
magnificent structure then in the entire state of Illinois.
But hatred against them continued to enflame. It
culminated in the death of their leader, Joseph Smith,
and his brother Hyrum, who were shot and killed at
Carthage on June 27, 1844.
Brigham Young knew they could not stay there. They
determined to move west, to a faraway place where, as
Joseph Smith had said, “the devil cannot dig us out.”2
On February 4, 1846, wagons rolled down Parley’s Street
to the river. Here they were ferried across and began to
roll over the soil of Iowa. The weather subsequently
turned bitter cold. The river froze; they crossed on the
ice. Once they said good-bye to Nauvoo, they
consigned themselves to the elements of nature and to
the mercy of God.
When the ground thawed, it was mud—deep and
treacherous mud. Wagons sank to their axles, and teams
had to be doubled and tripled to move them. They cut a
road where none had been before.
Finally reaching the Grand Encampment on the Missouri,
they built hundreds of shelters, some very crude and
others more comfortable. It was anything to get out of the
treacherous weather.
All during that winter of 1846 in those frontier
establishments, forges roared and anvils rang with the
making of wagons. My own grandfather, barely out of his
teens, became an expert blacksmith and wagon builder.
No vocation was more useful in those days than that of
the ability to shape iron. He would later build his own
wagon and with his young wife and baby and his
brother-in-law set off for the West. Somewhere on that
long journey, his wife sickened and died and his brotherin-law died on the same day. He buried them both,
tearfully said good-bye, tenderly picked up his child, and
marched on to the valley of the Great Salt Lake.
In the spring of 1847, the wagons of the first company
pulled out of Winter Quarters and headed west.
Generally they followed a route along the north side of
the Platte River. Those going to California and Oregon
followed a route on the south side. The road of the
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
Page 91 of 136
Mormons later became the right-of-way of the Union
Pacific Railroad and the transcontinental highway.
As we all know, on July 24, 1847, after 111 days, they
emerged from the mountain canyon into the Salt Lake
Valley. Brigham Young declared, “This is the right
place.”3
I stand in reverent awe of that statement. They might
have gone on to California or Oregon, where the soil had
been tested, where there was ample water, where there
was a more equable climate. Jim Bridger had warned
them against trying to grow crops in the Salt Lake Valley.
Sam Brannan had pleaded with Brigham to go on to
California. Now they looked across the barren valley, with
its saline waters shimmering in the July sun to the west.
No plow had ever broken the sun-baked soil. Here stood
Brigham Young, 46 years of age, telling his people this
was the right place. They had never planted a crop or
known a harvest. They knew nothing of the seasons.
Thousands of their numbers were coming behind them,
and there would yet be tens of thousands. They
accepted Brigham Young’s prophetic statement.
Homes soon began to spring from the desert soil. Trees
were planted, and the miracle is that they grew.
Construction of a new temple was begun, a task that was
to last unremittingly for 40 years. From that 1847
beginning to the coming of the railroad in 1869, they
came by the tens of thousands to their Zion in the
mountains. Nauvoo was evacuated. Its temple was
burned by an arsonist, and its walls later fell in a storm.
Missionary work had begun in England in 1837. It spread
from there to Scandinavia and gradually to Germany and
other countries. All who were converted wanted to go to
Zion.
That gathering was not a haphazard operation. Church
agents were responsible for every detail. Ships were
commissioned to bring the immigrants to New Orleans,
New York, and Boston. The ultimate goal was always the
same: the valley of the Great Salt Lake, from which place
many of them would spread in all directions to found new
cities and settlements, more than 350 of them in the
Rocky Mountain area.
Hundreds died on that long trail. They died of cholera
and black canker, of sheer exhaustion and hunger and
the bitter cold.
Most noble, as we’ve heard, among those who paid a
terrible price were the Willie and Martin Handcart
Companies of 1856.
There were not wagons enough to carry all who were
converted in England and western Europe. If they were
to come to Zion, they would have to walk, pulling a small
cart behind them. Hundreds did so, and traveled faster
than did the ox teams. But these two companies in 1856
literally walked with death. They started late, and no one
knew they were coming. Their carts were not ready. A
few who could afford wagons were assigned to travel
with them to give assistance. They started west singing
as they went. Little did they know what lay ahead of
them.
They walked beside the Platte, ever westward. Near Fort
Laramie their troubles began. Snow commenced falling.
Their rations were reduced. They knew they were in
desperate circumstances as they slowly crept over the
high plains of Wyoming. Some 200 perished in that
terrible, tragic march.
Legion are the stories of those who were there and who
suffered almost unto death and who carried all of their
lives the scars of that dreadful experience. It was a
tragedy without parallel in the western migration of our
people.
25. When all is said and done, no one can imagine, no one
can appreciate or understand how desperate were their
circumstances. I wish to pay tribute to the people of the
Riverton Wyoming Stake, who have done so much to
identify and complete the temple work and memorialize
those who walked that march of death and terrible
suffering. I could recount story after story, but there is no
time for that. I mention very briefly only one.
26. At Rock Creek Hollow, on property the Church now
owns, is the common grave of 13 who perished in one
night. Among them was a nine-year-old girl from
Denmark who was traveling alone with another family.
Her name was Bodil Mortensen.
27. In October of 1856, wind-driven heavy snow was already
two feet deep as those of the James G. Willie Company
tried to find some shelter from the terrible storm. Bodil
went out and gathered brush with which to make a fire.
Returning, she reached her cart with the brush in her
arm. There she died, frozen to death. Starvation and
bitter cold drained from her emaciated body the life she
had fought for.
28. We thank the Lord today that all of this is now behind us,
as much as a century and a half behind us.
29. We stand today as the recipients of their great effort. I
hope we are thankful. I hope we carry in our hearts a
deep sense of gratitude for all that they have done for
us.
30. It is now 1997, and the future is ahead. As great things
were expected of them, so are they of us. We note what
they did with what they had. We have so much more,
with an overwhelming challenge to go on and build the
kingdom of God. There is so much to do. We have a
divine mandate to carry the gospel to every nation,
kindred, tongue, and people. We have a charge to teach
and baptize in the name of the Lord Jesus Christ. Said
the resurrected Savior, “Go ye into all the world, and
preach the gospel to every creature.”4
31. We are engaged in a great and consuming crusade for
truth and goodness. Fortunately, we live in a season of
goodwill. There has come down to us an inheritance of
respect and honor to our people. We must grasp the
torch and run the race.
32. Our people are found in positions of responsibility across
the world. Their good reputation enhances the work of
the Lord. Wherever we may be, whatever the
circumstances in which we live, “if there [be] anything
virtuous, lovely, or of good report or praiseworthy, [let us]
seek after these things.”5
33. The little stone envisioned by Daniel is rolling forth in
majesty and power. There are some who still scorn. Let
us live above it. There are still those who regard us as a
34.
35.
36.
37.
38.
39.
40.
41.
42.
43.
peculiar people. Let us accept that as a compliment and
go forth showing by the virtue of our lives the strength
and goodness of the wonderful thing in which we
believe.
At a time when families all across the world are falling
apart, let us solidify our own, let us strengthen them, let
us nurture them in righteousness and truth.
With so great an inheritance, we can do no less than our
very best. Those who have gone before expect this of
us. We have a mandate from the Lord. We have a vision
of our cause and purpose.
Let us seek out the righteous of the earth who will listen
to our message of salvation. Let us bring light and truth
and understanding to a generation that is prone in its
disillusionment to look for other things.
God has blessed us with wonderful facilities in which to
teach the living truth. We now have meetinghouses
scattered across the continents. Let us use them to
nurture our people with “the good word of God.”6
We now have temples far and wide and are building
more, that the great work of salvation for the dead may
go forward with an ever-increasing momentum.
Our forebears laid a solid and marvelous foundation.
Now ours is the great opportunity to build a
superstructure, all fitly framed together with Christ as the
chief cornerstone.
My beloved brethren and sisters, how blessed we are!
What a wonderful inheritance we have! It involved
sacrifice, suffering, death, vision, faith, and knowledge
and a testimony of God the Eternal Father and His Son,
the risen Lord Jesus Christ.
The covered wagons of long ago have been replaced by
airplanes that thread the skies. The horse and buggy
have been replaced by air-conditioned automobiles that
speed over ribbons of highway. We have great
institutions of learning. We have vast treasures of family
history. We have houses of worship by the thousands.
Governments of the earth look upon us with respect and
favor. The media treat us well. This, I submit, is our great
season of opportunity.
We honor best those who have gone before when we
serve well in the cause of truth. May the Almighty smile
with favor upon us as we seek to do His will and go
forward as “a chosen generation, a royal priesthood, an
holy nation, a peculiar people.”7
For this I humbly pray, as I both look back to the past
and forward to the future in this anniversary year, and
leave my testimony and blessing with you in the name of
Him who is our Master, even the Lord Jesus Christ,
amen.
Chapter Six: Faith in Every Footstep
Our Heritage: A Brief History of The Church of Jesus Christ of Latter-day Saints, (1996), 68–80
Preparing to Leave Nauvoo
1.
2.
Leaders of the Church had talked since at least 1834
about moving the Saints west to the Rocky Mountains,
where they could live in peace. As the years went by,
leaders discussed actual sites with explorers and
studied maps to find the right place to settle. By the end
of 1845, Church leaders possessed the most up-to-date
information available about the West.
As persecutions in Nauvoo intensified, it became
apparent that the Saints would have to leave. By
November 1845, Nauvoo was bustling with the activities
Page 92 of 136
of preparation. Captains of hundreds, fifties, and tens
were called to lead the Saints on their exodus. Each
group of 100 established one or more wagon shops.
Wheelwrights, carpenters, and cabinetmakers worked
far into the night preparing timber and constructing
wagons. Members were sent east to purchase iron, and
blacksmiths constructed materials needed for the
journey and farm equipment necessary to colonize a
new Zion. Families collected food and housekeeping
items and filled storage containers with dried fruits, rice,
flour, and medicines. Working together for the common
good, the Saints accomplished more than seemed
possible in so short a time.
and the famous lines expressed his faith and the faith of
the thousands of Saints who sang in the midst of
adversity: “All is well! All is well!”3 They, like the
members who have followed them, found the joy and
peace that are the rewards of sacrifice and obedience in
the kingdom of God.
The Trials of a Winter Trek
3.
4.
5.
6.
The evacuation of Nauvoo was originally planned to take
place in April 1846. But as a result of threats that the
state militia intended to prevent the Saints from going
west, the Twelve Apostles and other leading citizens
hurriedly met in council on 2 February 1846. They
agreed that it was imperative to start west immediately,
and the exodus began on 4 February. Under the
direction of Brigham Young, the first group of Saints
eagerly began their journey. However, that eagerness
faced a great test, for there were many miles to be
covered before permanent camps gave them respite
from late winter weather and an exceptionally rainy
spring.
To seek safety from their persecutors, thousands of
Saints first had to cross the wide Mississippi River to
Iowa territory. The perils of their journey began early
when an ox kicked a hole in a boat carrying a number of
Saints and the boat sank. One observer saw the
unfortunate passengers hanging on to feather beds,
sticks of wood, “lumber or any thing they could get hold
of and were tossed and sported on the water at the
mercy of the cold and unrelenting waves. … Some
climbed on the top of the wagon which did not go quite
under and were more comfortable while the cows and
oxen on board were seen swimming to the shore from
whence they came.”1 Finally all the people were pulled
onto boats and brought to the other side.
Two weeks after the first crossing, the river froze over for
a time. Though the ice was slippery, it supported wagons
and teams and made the crossing easier. But the cold
weather caused much suffering as the Saints plodded
through the snow. In the encampment at Sugar Creek on
the other side of the river, a steady wind blew snow that
fell to a depth of almost eight inches. Then a thaw
caused the ground to become muddy. Around, above,
and below, the elements combined to produce a
miserable environment for the 2,000 Saints huddled in
tents, wagons, and hastily erected shelters while they
waited for the command to continue on.
The most difficult part of the journey was this early stage
through Iowa. Hosea Stout recorded that he “prepared
for the night by erecting a temporary tent out of bed
clothes. At this time my wife was hardly able to sit up
and my little son was sick with a very high fever and
would not even notice any thing that was going on.”2
Many other Saints also suffered greatly.
All Is Well
7.
The faith, courage, and determination of these Saints
carried them through cold, hunger, and the deaths of
loved ones. William Clayton was called to be in one of
the first groups to leave Nauvoo and left his wife,
Diantha, with her parents, only a month away from
delivering her first child. Slogging through muddy roads
and camping in cold tents wore his nerves thin as he
worried about Diantha’s well-being. Two months later, he
still did not know if she had delivered safely but finally
received the joyful word that a “fine fat boy” had been
born. Almost as soon as he heard the news, William sat
down and wrote a song that not only had special
meaning to him but would become an anthem of
inspiration and gratitude to Church members for
generations. The song was “Come, Come, Ye Saints,”
Winter Quarters
8.
It took the Saints 131 days to travel the 310 miles from
Nauvoo to the settlements in western Iowa where they
would pass the winter of 1846–47 and prepare for their
trek to the Rocky Mountains. This experience taught
them many things about travel that would help them
more quickly cross the 1,000 miles of the great American
plains, which was done the following year in about 111
days.
9. A number of settlements of Saints stretched along both
sides of the Missouri River. The largest settlement, Winter
Quarters, was on the west side, in Nebraska. It quickly
became home to approximately 3,500 Church members,
who lived in houses of logs and in dugouts of willows
and dirt. As many as 2,500 Saints also lived in and
around what was called Kanesville on the Iowa side of
the Missouri River. Life in these settlements was almost
as challenging as it had been on the trail. In the summer
they suffered from malarial fever. When winter came and
fresh food was no longer available, they suffered from
cholera epidemics, scurvy, toothaches, night blindness,
and severe diarrhea. Hundreds of people died.
10. Yet life went on. The women spent their days cleaning,
ironing, washing, quilting, writing letters, preparing their
few provisions for meals, and caring for their families,
according to Mary Richards, whose husband, Samuel,
was on a mission in Scotland. She cheerfully recorded
the comings and goings of the Saints at Winter Quarters,
including such activities as theological discussions,
dances, Church meetings, parties, and frontier revivals.
11. The men worked together and met often to discuss travel
plans and the future site for the settlement of the Saints.
They regularly cooperated in rounding up the herds that
foraged on the prairie at the outskirts of the camp. They
worked in the fields, guarded the perimeters of the
settlement, constructed and operated a flour mill, and
readied wagons for travel, often suffering from
exhaustion and illness. Some of their work was an
unselfish labor of love as they prepared fields and
planted crops to be harvested by the Saints who would
follow them.
12. Brigham Young’s son John called Winter Quarters “the
Valley Forge of Mormondom.” He lived near the burial
grounds there and witnessed the “small mournful-looking
trains that so often passed our door.” He recalled “how
poor and same-like” his family’s diet of corn bread, salt
bacon, and a little milk seemed. He said mush and
bacon became so nauseating that eating was like taking
medicine and he had difficulty swallowing.4 Only the
faith and dedication of the Saints carried them through
this trying time.
Mormon Battalion
13. While the Saints were in Iowa, United States army
recruiters asked Church leaders to provide a contingent
of men to serve in the Mexican War, which had begun in
May 1846. The men, who came to be called the Mormon
Battalion, were to march across the southern part of the
nation to California and would receive pay, clothing, and
rations. Brigham Young encouraged men to participate
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14.
15.
16.
17.
18.
19.
as a way to raise money to gather the poor from Nauvoo
and to aid individual soldiers’ families. Cooperating with
the government in this endeavor would also show the
loyalty of Church members to their country and give
them a justifiable reason to camp temporarily on public
and Indian lands. Eventually, 541 men accepted their
leaders’ counsel and joined the battalion. They were
accompanied by 33 women and 42 children.
The ordeal of going to war was compounded for
battalion members by the sorrow of leaving their wives
and children alone at a difficult time. William Hyde
reflected:
“The thoughts of leaving my family at this critical time are
indescribable. They were far from the land of their
nativity, situated upon a lonely prairie with no dwelling
but a wagon, the scorching sun beating upon them, with
the prospect of the cold winds of December finding them
in the same bleak, dreary place.
“My family consisted of a wife and two small children,
who were left in company with an aged father and
mother and a brother. The most of the Battalion left
families. … When we were to meet with them again, God
only knew. Nevertheless, we did not feel to murmur.”5
The battalion marched 2,030 miles southwest to
California, suffering from lack of food and water,
insufficient rest and medical care, and the rapid pace of
the march. They served as occupation troops in San
Diego, San Luis Rey, and Los Angeles. At the end of
their year’s enlistment, they were discharged and
allowed to rejoin their families. Their efforts and loyalty to
the United States government gained the respect of
those who led them.
After their discharge, many of the battalion members
remained in California to work for a season. A number of
them found their way north to the American River and
were employed at John Sutter’s sawmill when gold was
discovered there in 1848, precipitating the famous
California Gold Rush. But the Latter-day Saint brethren
did not stay in California to capitalize on this opportunity
for fortune. Their hearts were with their brothers and
sisters struggling westward across the American plains
to the Rocky Mountains. One of their number, James S.
Brown, explained:
“I have never seen that rich spot of earth since; nor do I
regret it, for there always has been a higher object
before me than gold. … Some may think we were blind
to our own interests; but after more than forty years we
look back without regrets, although we did see fortunes
in the land, and had many inducements to stay. People
said, ‘Here is gold on the bedrock, gold on the hills, gold
in the rills, gold everywhere, … and soon you can make
an independent fortune.’ We could realize all that. Still
duty called, our honor was at stake, we had covenanted
with each other, there was a principle involved; for with
us it was God and His kingdom first. We had friends and
relatives in the wilderness, yea, in an untried, desert
land, and who knew their condition? We did not. So it
was duty before pleasure, before wealth, and with this
prompting we rolled out.”6 These brethren knew clearly
that the kingdom of God was of far greater worth than
any material things of this world and chose their course
accordingly.
The Brooklyn Saints
20. While most Saints moved to the Rocky Mountains by
traveling overland from Nauvoo, a group of Saints from
the eastern United States traveled a sea route. On 4
February 1846, 70 men, 68 women, and 100 children
boarded the ship Brooklyn and sailed from New York
harbor on a 17,000-mile journey to the coast of
California. During their voyage two children were born,
named Atlantic and Pacific, and 12 people died.
21. The six-month trip was very difficult. The passengers
were closely crowded in the heat of the tropics, and they
had only bad food and water. After rounding Cape Horn,
they stopped on the island of Juan Fernandez to rest for
five days. Caroline Augusta Perkins recalled that “the
sight of and tread upon terra firma once more was such
a relief from the ship life, that we gratefully realized and
enjoyed it.” They bathed and washed their clothing in the
fresh water, gathered fruit and potatoes, caught fish and
eels, and rambled about the island exploring a
“Robinson Crusoe cave.”7
22. On 31 July 1846, after a voyage marked by severe
storms, dwindling food, and long days of sailing, they
arrived at San Francisco. Some stayed and established
a colony called New Hope, while others traveled east
over the mountains to join with the Saints in the Great
Basin.
The Gathering Continues
23. From all parts of America and from many nations, by
many kinds of conveyances, on horseback or on foot,
faithful converts left their homes and birthplaces to join
with the Saints and begin the long journey to the Rocky
Mountains.
24. In January 1847, President Brigham Young issued the
inspired “Word and Will of the Lord concerning the
Camp of Israel” (D&C 136:1), which became the
constitution governing the pioneers’ westward
movement. Companies were organized and charged to
care for the widows and fatherless in their midst.
Relations with other people were to be free from evil,
covetousness, and contention. The people were to be
happy and show their gratitude in music, prayer, and
dance. Through President Young, the Lord told the
Saints, “Go thy way and do as I have told you, and fear
not thine enemies” (D&C 136:17).
25. As the first pioneer company prepared to leave Winter
Quarters, Parley P. Pratt returned from his mission to
England and reported that John Taylor was following with
a gift from the English Saints. The next day Brother Taylor
arrived with tithing money sent by these members to aid
the travelers, an evidence of their love and faith. He also
brought scientific instruments that proved invaluable in
charting the pioneers’ journey and helping them learn
about their surroundings. On 15 April 1847 the first
company, led by Brigham Young, moved out. Over the
next two decades, approximately 62,000 Saints would
follow them across the prairies in wagons and handcarts
to gather to Zion.
26. Wonderful sights as well as hardships awaited these
travelers on their journey. Joseph Moenor recalled
having “a hard time” in getting to the Salt Lake Valley.
But he saw things he had never before seen—great
herds of buffalo and big cedar trees on the hills.8 Others
remembered seeing vast expanses of sunflowers in
bloom.
27. The Saints also had faith-promoting experiences that
lightened the physical demands on their bodies. After a
long day of travel and a meal cooked over open fires,
men and women gathered in groups to discuss the day’s
activities. They talked about gospel principles, sang
songs, danced, and prayed together.
28. Death frequently visited the Saints as they slowly made
their way west. On 23 June 1850 the Crandall family
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numbered fifteen. By the week’s end seven had died of
the dreaded plague of cholera. In the next few days five
more family members died. Then on 30 June Sister
Crandall died in childbirth along with her newborn baby.
29. Although the Saints suffered much on their journey to the
Salt Lake Valley, a spirit of unity, cooperation, and
optimism prevailed. Bound together by their faith and
commitment to the Lord, they found joy in the midst of
their trials.
This Is the Right Place
30. On 21 July 1847, Orson Pratt and Erastus Snow of the
first pioneer company preceded the emigrants into the
Salt Lake Valley. They saw grass so deep that a person
could wade through it, promising land for farming, and
several creeks that wandered through the valley. Three
days later, President Brigham Young, who was ill with
mountain fever, was driven in his carriage to the mouth of
a canyon that opened onto the valley. As President
Young looked over the scene, he gave his prophetic
benediction to their travels: “It is enough. This is the right
place.”
31. As the Saints who followed emerged from the mountains,
they, too, gazed at their promised land! This valley with
its salty lake gleaming in the western sun was the object
of vision and prophecy, the land of which they and
thousands after them dreamed. This was their land of
refuge, where they would become a mighty people in the
midst of the Rocky Mountains.
32.
33. Several years later, a convert from England, Jean Rio
Griffiths Baker, recorded her feelings as she viewed Salt
Lake City for the first time. “The city … is laid out in
squares or blocks as they call them here; each
containing ten acres and divided into eight lots, each lot
having one house. I stood and looked, I can hardly
analyze my feelings, but I think my prevailing ones were
joy and gratitude for the protecting care had over me
and mine during our long and perilous journey.”9
Handcart Pioneers
34. In the 1850s Church leaders decided to form handcart
companies as a way to reduce expenses so that
financial aid could be extended to the greatest number
of emigrants. Saints who traveled this way put only 100
pounds of flour and a limited quantity of provisions and
belongings into a cart and then pulled the cart across
the plains. Between 1856 and 1860, ten handcart
companies traveled to Utah. Eight of the companies
reached the Salt Lake Valley successfully, but two of
them, the Martin and Willie handcart companies, were
caught in an early winter and many Saints among them
perished.
35. Nellie Pucell, a pioneer in one of these ill-fated
companies, turned ten years old on the plains. Both her
parents died during the journey. As the group neared the
mountains, the weather was bitter cold, the rations were
depleted, and the Saints were too weak from hunger to
continue on. Nellie and her sister collapsed. When they
had almost given up hope, the leader of the company
came to them in a wagon. He placed Nellie in the wagon
and told Maggie to walk along beside it, holding on to
steady herself. Maggie was fortunate because the forced
movement saved her from frostbite.
36. When they reached Salt Lake City and Nellie’s shoes and
stockings, which she had worn across the plains, were
removed, the skin came off with them as a result of
frostbite. This brave girl’s feet were painfully amputated
and she walked on her knees the rest of her life. She
later married and gave birth to six children, keeping up
her own house and raising a fine posterity.10 Her
determination in spite of her situation and the kindness of
those who cared for her exemplify the faith and
willingness to sacrifice of these early Church members.
Their example is a legacy of faith to all Saints who follow
them.
37. A man who crossed the plains in the Martin handcart
company lived in Utah for many years. One day he was
in a group of people who began sharply criticizing the
Church leaders for ever allowing the Saints to cross the
plains with no more supplies or protection than a
handcart company provided. The old man listened until
he could stand no more; then he arose and said with
great emotion:
38. “I was in that company and my wife was in it. … We
suffered beyond anything you can imagine and many
died of exposure and starvation, but did you ever hear a
survivor of that company utter a word of criticism? …
[We] came through with the absolute knowledge that
God lives for we became acquainted with him in our
extremities.
39. “I have pulled my handcart when I was so weak and
weary from illness and lack of food that I could hardly
put one foot ahead of the other. I have looked ahead and
seen a patch of sand or a hill slope and I have said, I
can go only that far and there I must give up, for I cannot
pull the load through it. … I have gone on to that sand
and when I reached it, the cart began pushing me. I
have looked back many times to see who was pushing
my cart, but my eyes saw no one. I knew then that the
angels of God were there.
40. “Was I sorry that I chose to come by handcart? No.
Neither then nor any minute of my life since. The price
we paid to become acquainted with God was a privilege
to pay, and I am thankful that I was privileged to come in
the Martin Handcart Company.”11
Martin Handcard Company rescue
41. Our hymnbook contains a song about the early Church
members who courageously accepted the gospel and
traveled far to live on the outposts of civilization:
Page 95 of 136
They, the builders of the nation,
Blazing trails along the way;
Stepping-stones for generations
Were their deeds of ev’ry day.
Building new and firm foundations,
Pushing on the wild frontier,
Forging onward, ever onward,
Blessed, honored Pioneer!
Their example teaches us how to live with more faith and
courage in our own countries:
Service ever was their watchcry;
Love became their guiding star;
Courage, their unfailing beacon,
Radiating near and far.
Ev’ry day some burden lifted,
Ev’ry day some heart to cheer,
Ev’ry day some hope the brighter,
Blessed, honored Pioneer!12
Lesson 25 - The Utah War and the Mountain Meadows
Massacre
“Peace and Violence among 19th-Century Latter-day Saints,” Gospel Topics, lds.org/topics.
Richard E. Turley Jr., “The Mountain Meadows Massacre,” Ensign, Sept. 2007, 17–21.
Peace and Violence among 19th-Century Latter-day Saints
1.
2.
The Church of Jesus Christ of Latter-day Saints is
founded on the teachings of Jesus Christ. The virtues of
peace, love, and forgiveness are at the center of Church
doctrine and practice. Latter-day Saints believe the
Savior’s declaration, found in the New Testament and the
Book of Mormon, that “blessed are the peacemakers: for
they shall be called the children of God.”1 In Latter-day
Saint scripture, the Lord has commanded His followers
to “renounce war and proclaim peace.”2 Latter-day
Saints strive to follow the counsel of the Book of Mormon
prophet-king Benjamin, who taught that those who are
converted to the gospel of Jesus Christ “will not have a
mind to injure one another, but to live peaceably.”3
Despite these ideals, early Latter-day Saints did not
obtain peace easily. They were persecuted, often
violently, for their beliefs. And, tragically, at some points
in the 19th century, most notably in the Mountain
Meadows Massacre, some Church members
participated in deplorable violence against people they
perceived to be their enemies. This essay explores both
violence committed against the Latter-day Saints and
violence committed by them. While historical context can
help shed light on these acts of violence, it does not
excuse them.
5.
6.
Religious Persecution in the 1830s and 1840s
3.
4.
In the first two decades after the Church was organized,
Latter-day Saints were often the victims of violence. Soon
after Joseph Smith organized the Church in New York in
1830, he and other Church members began settling in
areas to the west, in Ohio, Missouri, and Illinois. Time
and again, the Saints tried to build their Zion community
where they could worship God and live in peace, and
repeatedly they saw their hopes dashed through forcible
and violent removal. Mobs drove them from Jackson
County, Missouri, in 1833; from the state of Missouri in
1839, after the governor of the state issued an order in
late October 1838 that the Mormons be expelled from
the state or “exterminated”4; and from their city of
Nauvoo, Illinois, in 1846. Following their expulsion from
Nauvoo, Latter-day Saints made the difficult trek across
the Great Plains to Utah.5
As Latter-day Saints faced these difficulties, they sought
to live by revelations to Joseph Smith that counseled
them to live their religion in peace with their neighbors.
Nevertheless, their adversaries in Ohio, Missouri, and
Illinois resented the Saints’ differing religious beliefs and
social and economic practices. They also felt threatened
by the Saints’ growing numbers, which meant that
Mormons could increasingly control local elections.
These opponents attacked the Saints, first verbally and
then physically. Church leaders, including Joseph Smith,
were tarred and feathered, beaten, and unjustly
imprisoned. Other members of the Church were also the
victims of violent crimes. In the most infamous incident,
at least 17 men and boys, ranging in age from 9 to 78,
7.
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were slaughtered in the Hawn’s Mill Massacre.6 Some
Latter-day Saint women were raped or otherwise sexually
assaulted during the Missouri persecutions.7 Vigilantes
and mobs destroyed homes and stole property.8 Many
of the Saints’ opponents enriched themselves with land
and property that was not justly theirs.9
The expulsion from Missouri—involving at least 8,000
Latter-day Saints10—occurred during the winter months,
heightening the suffering of the thousands of refugees
who lacked adequate food and shelter and were
sometimes subject to epidemic diseases.11 In March
1839, when Joseph Smith, imprisoned in Liberty,
Missouri, received reports of the suffering of the exiled
Latter-day Saints, he exclaimed, “O God, where art
thou?” and prayed, “Remember thy suffering saints, O
our God.”12
After being driven from Missouri, the Saints were initially
welcomed by the people of the neighboring state of
Illinois and found peace for a time in Nauvoo. Ultimately,
however, conflict arose again as non-Mormons and
dissenters from the Church renewed their attacks.
Joseph Smith and his brother Hyrum were brutally
martyred by a mob in an Illinois prison despite the
promise of the state’s governor that the brothers would
be protected while in custody.13 Eighteen months later,
beginning in the cold winter month of February 1846, the
main body of the Saints left Nauvoo under tremendous
pressure. They settled in temporary camps—what would
now be called refugee camps—on the plains of Iowa
and Nebraska. An estimated 1 in 12 Saints died in these
camps during the first year.14 Some of the elderly and
poor initially remained in Nauvoo and hoped to join the
main body of Saints later. But a mob forcibly expelled
them from Nauvoo in September 1846 and then
desecrated the temple.15 One non-Mormon who passed
through the Saints’ camps shortly thereafter wrote,
“Cowed and cramped by cold and sunburn, alternating
as each weary day and night dragged on, they were,
almost all of them, the crippled victims of disease. …
They could not satisfy the feeble cravings of their sick:
they had not bread to quiet the fractious hunger cries of
their children.”16 The scope of this violence against a
religious group was unprecedented in the history of the
United States.
Church leaders and members repeatedly attempted to
gain redress from local and state governments; when
these petitions failed, they appealed unsuccessfully to
the federal government to correct past wrongs and gain
future protection.17 Latter-day Saints long remembered
the persecutions they experienced and the unwillingness
of government authorities either to protect them or to
prosecute their attackers. They often lamented that they
experienced religious persecution in a land that
promised religious freedom.18 In the face of this
extended persecution, some of the Saints, beginning in
1838, responded on some occasions with defensive—
and at times, retaliatory—actions of their own.
Latter-day Saints as enemies. But the legion avoided
offensive or retaliatory action; it did not respond even in
the crisis leading up to the mob murders of Joseph
Smith and his brother Hyrum in June 1844 or in the
aftermath of those murders. When the governor of Illinois
ordered that the legion disband, the Saints followed the
instruction.23
Violence and Vigilantism in the 19th-Century United
States
8.
In 19th-century American society, community violence
was common and often condoned. Much of the violence
perpetrated by and against Latter-day Saints fell within
the then-existing American tradition of extralegal
vigilantism, in which citizens organized to take justice
into their own hands when they believed government
was either oppressive or lacking. Vigilantes generally
targeted minority groups or those perceived to be
criminal or socially marginal. Such acts were at times
fueled by religious rhetoric.19
9. The existence of community-based militias also
contributed to this culture of vigilantism. Congress
passed a law in 1792 requiring every able-bodied male
between 18 and 45 years of age to belong to a
community militia.20 Over time, the militias turned into
the National Guard, but in early America, they were often
unruly, perpetrating acts of violence against individuals
or groups perceived to be opponents of the community.
10. In the 1830s and 1840s, the Latter-day Saints’
communities in Ohio, Missouri, Illinois, and Utah were all
located in the western frontier regions of the United
States, where community violence was readily
sanctioned.
The Mormon Missouri War and the Danites
11. The isolated acts of violence committed by some Latterday Saints can generally be seen as a subset of the
broader phenomenon of frontier violence in 19th-century
America.21 In 1838, Joseph Smith and other Church
members fled from mobs in Ohio and moved to Missouri,
where Latter-day Saints had already established
settlements. Joseph Smith believed that opposition from
Church dissidents and other antagonists had weakened
and ultimately destroyed their community in Kirtland,
Ohio, where only two years before they had completed a
temple at great sacrifice. By the summer of 1838, Church
leaders saw the rise of similar threats to their goal of
creating a harmonious community in Missouri.
12. At the Latter-day Saint settlement of Far West, some
leaders and members organized a paramilitary group
known as the Danites, whose objective was to defend
the community against dissident and excommunicated
Latter-day Saints as well as other Missourians. Historians
generally concur that Joseph Smith approved of the
Danites but that he probably was not briefed on all their
plans and likely did not sanction the full range of their
activities. Danites intimidated Church dissenters and
other Missourians; for instance, they warned some
dissenters to leave Caldwell County. During the fall of
1838, as tensions escalated during what is now known
as the Mormon Missouri War, the Danites were
apparently absorbed into militias largely composed of
Latter-day Saints. These militias clashed with their
Missouri opponents, leading to a few fatalities on both
sides. In addition, Mormon vigilantes, including many
Danites, raided two towns believed to be centers of antiMormon activity, burning homes and stealing goods.22
Though the existence of the Danites was short-lived, it
resulted in a longstanding and much-embellished myth
about a secret society of Mormon vigilantes.
13. As a result of their experience in Missouri, the Latter-day
Saints created a large, state-sanctioned militia, the
Nauvoo Legion, to protect themselves after they moved
to Illinois. This militia was feared by many who saw the
Violence in Utah Territory
14. In Utah, aggression or retaliation by Latter-day Saints
against their perceived enemies occurred most
frequently during the first decade of settlement (1847–
1857). For many, the scars of former persecutions and
the trek to the Rocky Mountains were still fresh and
personal. As they tried to carve out a living in the Utah
desert, the Saints faced continuing conflict. Many factors
worked against the success of the Latter-day Saint
venture in Utah: tensions with American Indians, who
had been displaced by Mormon settlement and
expansion; pressure from the U.S. federal government,
particularly after the public announcement of plural
marriage in 1852; uncertain land claims; and a rapidly
expanding population. Community leaders felt an
unrelenting burden of responsibility, not only for the
spiritual welfare of the Church but also for the physical
survival of their people. Many of these leaders, including
Church president and territorial governor Brigham
Young, simultaneously held ecclesiastical and civil
offices.
Latter-day Saints’ Relationship with American Indians
15. Like other settlers in frontier areas, Latter-day Saints
occupied areas already inhabited by American Indians.
The tragic history of the annihilation of many Indian tribes
and the devastation of others at the hands of European
immigrant settlers and the United States military and
political apparatus has been well documented by
historians. Settlers throughout the 19th century, including
some Latter-day Saints, mistreated and killed Indians in
numerous conflicts, forcing them off desirable lands and
onto reservations.
16. Unlike most other Americans, Latter-day Saints viewed
Indians as a chosen people, fellow Israelites who were
descendants of Book of Mormon peoples and thus heirs
to God’s promises. As Church president, territorial
governor, and territorial superintendent of Indian Affairs,
Brigham Young pursued a peace policy to facilitate
Mormon settlement in areas where Indians lived. Latterday Saints learned Indian languages, established trade
relations, preached the gospel, and generally sought
accommodation with Indians.24 This policy, however,
emerged unevenly and was inconsistently applied.25
17. Peaceful accommodation between Latter-day Saints and
Indians was both the norm and the ideal. At times,
however, Church members clashed violently with
Indians. These two cultures—European and American
Indian—had vastly different assumptions about the use
of land and property and did not understand each other
well. Mormons often accused Indians of stealing.
Indians, meanwhile, believed the Mormons had a
responsibility to share goods and livestock raised on
Indian tribal lands. In areas where Mormons settled,
Indian experience with Europeans had previously
consisted mostly of mutually beneficial interactions with
trappers and traders, people who passed through the
land or briefly dwelled on it, not staked permanent claim
Page 97 of 136
to it as the Mormons did. These misunderstandings led
to friction and violence between the peoples.26
18. In late 1849, tensions between Ute Indians and Mormons
in Utah Valley escalated after a Mormon killed a Ute
known as Old Bishop, whom he accused of stealing his
shirt. The Mormon and two associates then hid the
victim’s body in the Provo River. Details of the murder
were likely withheld, at least initially, from Brigham Young
and other Church leaders. Settlers at Fort Utah did,
however, report other difficulties with the Indians,
including the firing of weapons at settlers and the theft of
livestock and crops. Brigham Young counseled patience,
telling them to “stockade your fort, to attend to your own
affairs and let the indiens take care of theirs.”27
Nevertheless, tensions mounted at Fort Utah, in part
because local Mormons refused to turn over those
involved in the murder of Old Bishop to the Utes or to
pay reparations for his death. In the winter of 1849–1850,
a measles epidemic spread from the Mormon settlers to
the Ute camps, killing many Indians and heightening
tensions. At a council of Church leaders in Salt Lake City
on January 31, 1850, the leader of Fort Utah reported
that the Utes’ actions and intentions were growing
increasingly aggressive: “they say they mean to hunt our
Cattle. & go & get the other Indians to kill us.”28 In
response, Governor Young authorized a campaign
against the Utes. A series of battles in February 1850
resulted in the deaths of dozens of Utes and one
Mormon.29 In these instances and others, some Latterday Saints committed excessive violence against native
peoples.30
19. Nevertheless, for the most part, the Saints had more
amicable relations with Indians than did settlers in other
areas of the American West. Brigham Young enjoyed
friendships with several American Indian leaders and
taught his people to live peacefully with their Indian
neighbors whenever possible.31 Some Indians even
distinguished between “Mormonees,” whom they
considered friendly, and other American settlers, who
were known as “Mericats.”32
The “Reformation” and the Utah War
20. In the mid-1850s, a “reformation” within the Church and
tensions between the Latter-day Saints in Utah and the
U.S. federal government contributed to a siege mentality
and a renewed sense of persecution that led to several
episodes of violence committed by Church members.
Concerned about spiritual complacency, Brigham Young
and other Church leaders delivered a series of sermons
in which they called the Saints to repent and renew their
spiritual commitments.33 Many testified that they
became better people because of this reformation.34
21. Nineteenth-century Americans were accustomed to
violent language, both religious and otherwise.
Throughout the century, revivalists had used violent
imagery to encourage the unconverted to repent and to
urge backsliders to reform.35 At times during the
reformation, President Young, his counselor Jedediah M.
Grant, and other leaders preached with fiery rhetoric,
warning against the evils of those who dissented from or
opposed the Church. Drawing on biblical passages,
particularly from the Old Testament, leaders taught that
some sins were so serious that the perpetrator’s blood
would have to be shed in order to receive forgiveness.36
Such preaching led to increased strain between the
Latter-day Saints and the relatively few non-Mormons in
Utah, including federally appointed officials.
22. In early 1857, U.S. President James Buchanan received
reports from some of the federal officials alleging that
Governor Young and the Latter-day Saints in Utah were
rebelling against the authority of the federal government.
A strongly worded memorial from the Utah legislature to
the federal government convinced federal officials the
reports were true. President Buchanan decided to
replace Brigham Young as governor and, in what
became known as the Utah War, sent an army to Utah to
escort his replacement. Latter-day Saints feared that the
oncoming army—some 1,500 troops, with more to follow
—would renew the depredations of Missouri and Illinois
and again drive the Saints from their homes. In addition,
Parley P. Pratt, a member of the Quorum of the Twelve
Apostles, was murdered in Arkansas in May 1857. News
of the murder—as well as newspaper reports from the
eastern United States that celebrated the crime—
reached Utah in late June 1857.37 As these events
unfolded, Brigham Young declared martial law in the
territory, directed missionaries and settlers in outlying
areas to return to Utah, and guided preparations to resist
the army. Defiant sermons given by President Young and
other Church leaders, combined with the impending
arrival of an army, helped create an environment of fear
and suspicion in Utah.38
The Mountain Meadows Massacre
23. At the peak of this tension, in early September 1857, a
branch of the territorial militia in southern Utah
(composed entirely of Mormons), along with some
Indians they recruited, laid siege to a wagon train of
emigrants traveling from Arkansas to California. As the
wagon train traveled south from Salt Lake City, the
emigrants had clashed verbally with local Mormons over
where they could graze their cattle. Some of the
members of the wagon train became frustrated because
they had difficulty purchasing much-needed grain and
other supplies from local settlers, who had been
instructed to save their grain as a wartime policy.
Aggrieved, some of the emigrants threatened to join
incoming troops in fighting against the Saints.39
24. Although some Saints ignored these threats, other local
Church leaders and members in Cedar City, Utah,
advocated violence. Isaac C. Haight, a stake president
and militia leader, sent John D. Lee, a militia major, to
lead an attack on the emigrant company. When the
president reported the plan to his council, other leaders
objected and requested that he call off the attack and
instead send an express rider to Brigham Young in Salt
Lake City for guidance. But the men Haight had sent to
attack the emigrants carried out their plans before they
received the order not to attack. The emigrants fought
back, and a siege ensued.
25. Over the next few days, events escalated, and Mormon
militiamen planned and carried out a deliberate
massacre. They lured the emigrants from their circled
wagons with a false flag of truce and, aided by Paiute
Indians they had recruited, slaughtered them. Between
the first attack and the final slaughter, the massacre
destroyed the lives of 120 men, women, and children in a
valley known as Mountain Meadows. Only small children
—those believed to be too young to be able to tell what
had happened—were spared. The express rider
returned two days after the massacre. He carried a letter
from Brigham Young telling local leaders to “not meddle”
with the emigrants and to allow them to pass through
southern Utah.40 The militiamen sought to cover up the
Page 98 of 136
crime by placing the entire blame on local Paiutes, some
of whom were also members of the Church.
26. Two Latter-day Saints were eventually excommunicated
from the Church for their participation, and a grand jury
that included Latter-day Saints indicted nine men. Only
one participant, John D. Lee, was convicted and
executed for the crime, which fueled false allegations
that the massacre had been ordered by Brigham Young.
27. In recent years, the Church has made diligent efforts to
learn everything possible about the massacre. In the
early 2000s, historians in the Church History Department
of The Church of Jesus Christ of Latter-day Saints
scoured archives throughout the United States for
historical records; every Church record on the massacre
was also opened to scrutiny. In the resulting book,
published by Oxford University Press in 2008, authors
Ronald W. Walker, Richard E. Turley Jr., and Glen M.
Leonard concluded that while intemperate preaching
about outsiders by Brigham Young, George A. Smith,
and other leaders contributed to a climate of hostility,
President Young did not order the massacre. Rather,
verbal confrontations between individuals in the wagon
train and southern Utah settlers created great alarm,
particularly within the context of the Utah War and other
adversarial events. A series of tragic decisions by local
Church leaders—who also held key civic and militia
leadership roles in southern Utah—led to the massacre.
41
28. Aside from the Mountain Meadows Massacre, a few
Latter-day Saints committed other violent acts against a
small number of dissenters and outsiders. Some Latterday Saints perpetrated acts of extralegal violence,
especially in the 1850s, when fear and tensions were
prevalent in Utah Territory. The heated rhetoric of Church
leaders directed toward dissenters may have led these
Mormons to believe that such actions were justified.42
The perpetrators of these crimes were generally not
punished. Even so, many allegations of such violence
are unfounded, and anti-Mormon writers have blamed
Church leaders for many unsolved crimes or suspicious
deaths in early Utah.43
Conclusion
29. Many people in the 19th century unjustly characterized
the Latter-day Saints as a violent people. Yet the vast
majority of Latter-day Saints, in the 19th century as
today, lived in peace with their neighbors and families,
and sought peace in their communities. Travelers in the
19th century often noted the peace and order that
prevailed in Mormon communities in Utah and
elsewhere.44 Nevertheless, the actions of relatively few
Latter-day Saints caused death and injury, frayed
community relationships, and damaged the perception
of Mormons as a peaceful people.45
30. The Church of Jesus Christ of Latter-day Saints
condemns violent words and actions and affirms its
commitment to furthering peace throughout the world.
Speaking of the Mountain Meadows Massacre, Elder
Henry B. Eyring, then a member of the Quorum of the
Twelve Apostles, stated, “The gospel of Jesus Christ that
we espouse abhors the cold-blooded killing of men,
women, and children. Indeed, it advocates peace and
forgiveness. What was done here long ago by members
of our Church represents a terrible and inexcusable
departure from Christian teaching and conduct.”46
31. Throughout the Church’s history, Church leaders have
taught that the way of Christian discipleship is a path of
peace. Elder Russell M. Nelson of the Quorum of the
Twelve Apostles connected the Latter-day Saints’ faith in
Jesus Christ to their active pursuit of love of neighbor
and peace with all people: “The hope of the world is the
Prince of Peace. … Now, as members of The Church of
Jesus Christ of Latter-day Saints, what does the Lord
expect of us? As a Church, we must ‘renounce war and
proclaim peace.’ As individuals, we should ‘follow after
the things which make for peace.’ We should be
personal peacemakers.”47
The Mountain Meadows Massacre
1.
2.
3.
This month marks the 150th anniversary of a terrible
episode in the history of The Church of Jesus Christ of
Latter-day Saints. On September 11, 1857, some 50 to
60 local militiamen in southern Utah, aided by American
Indian allies, massacred about 120 emigrants who were
traveling by wagon to California. The horrific crime,
which spared only 17 children age six and under,
occurred in a highland valley called the Mountain
Meadows, roughly 35 miles southwest of Cedar City. The
victims, most of them from Arkansas, were on their way
to California with dreams of a bright future.
For a century and a half the Mountain Meadows
Massacre has shocked and distressed those who have
learned of it. The tragedy has deeply grieved the victims’
relatives, burdened the perpetrators’ descendants and
Church members generally with sorrow and feelings of
collective guilt, unleashed criticism on the Church, and
raised painful, difficult questions. How could this have
happened? How could members of the Church have
participated in such a crime?
Two facts make the case even more difficult to fathom.
First, nothing that any of the emigrants purportedly did or
said, even if all of it were true, came close to justifying
their deaths. Second, the large majority of perpetrators
led decent, nonviolent lives before and after the
massacre.
4.
As is true with any historical episode, comprehending
the events of September 11, 1857, requires
understanding the conditions of the time, only a brief
summary of which can be shared in the few pages of this
magazine article. For a more complete, documented
account of the event, readers are referred to the
forthcoming book Massacre at Mountain Meadows.1
Historical Background
5.
6.
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In 1857 an army of roughly 1,500 United States troops
was marching toward Utah Territory, with more expected
to follow. Over the preceding years, disagreements,
miscommunication, prejudices, and political wrangling
on both sides had created a growing divide between the
territory and the federal government. In retrospect it is
easy to see that both groups overreacted—the
government sent an army to put down perceived treason
in Utah, and the Saints believed the army was coming to
oppress, drive, or even destroy them.
In 1858 this conflict—later called the Utah War—was
resolved through a peace conference and negotiation.
Because Utah’s militiamen and the U.S. troops never
engaged each other in pitched battle, the Utah War has
been characterized as “bloodless.” But the atrocity at
Mountain Meadows made it far from bloodless.
7.
As the troops were making their way west in the summer
of 1857, so were thousands of overland emigrants. Some
of these emigrants were Latter-day Saint converts en
route to Utah, but most westbound emigrants were
headed for California, many with large herds of cattle.
The emigration season brought many wagon companies
to Utah just as Latter-day Saints were preparing for what
they believed would be a hostile military invasion. The
Saints had been violently driven from Missouri and
Illinois in the prior two decades, and they feared history
might repeat itself.
8. Church President and territorial governor Brigham Young
and his advisers formed policies based on that
perception. They instructed the people to save their
grain and prepare to cache it in the mountains in case
they needed to flee there when the troops arrived. Not a
kernel of grain was to be wasted or sold to merchants or
passing emigrants. The people were also to save their
ammunition and get their firearms in working order, and
the territory’s militiamen were put on alert to defend the
territory against the approaching troops if necessary.
9. These orders and instructions were shared with leaders
throughout the territory. Elder George A. Smith of the
Quorum of the Twelve Apostles carried them to southern
Utah. He, Brigham Young, and other leaders preached
with fiery rhetoric against the enemy they perceived in
the approaching army and sought the alliance of Indians
in resisting the troops.
10. These wartime policies exacerbated tensions and
conflict between California-bound emigrants and Latterday Saint settlers as wagon trains passed through Utah’s
settlements. Emigrants became frustrated when they
were unable to resupply in the territory as they had
expected to do. They had a difficult time purchasing
grain and ammunition, and their herds, some of which
included hundreds of cattle, had to compete with local
settlers’ cattle for limited feed and water along the trail.
11. Some traditional Utah histories of what occurred at
Mountain Meadows have accepted the claim that
poisoning also contributed to conflict—that the Arkansas
emigrants deliberately poisoned a spring and an ox
carcass near the central Utah town of Fillmore, causing
illness and death among local Indians. According to this
story, the Indians became enraged and followed the
emigrants to the Mountain Meadows, where they either
committed the atrocities on their own or forced fearful
Latter-day Saint settlers to join them in the attack.
Historical research shows that these stories are not
accurate.
12. While it is true that some of the emigrants’ cattle were
dying along the trail, including near Fillmore, the deaths
appear to be the result of a disease that affected cattle
herds on the 1850s overland trails. Humans contracted
the disease from infected animals through cuts or sores
or through eating the contaminated meat. Without this
modern understanding, people suspected the problem
was caused by poisoning.
Escalating Tensions
13. The plan to attack the emigrant company originated with
local Church leaders in Cedar City, who had recently
been alerted that U.S. troops might enter at any time
through southern Utah’s passes. Cedar City was the last
place on the route to California for grinding grain and
buying supplies, but here again the emigrants were
stymied. Badly needed goods weren’t available in the
town store, and the miller charged a whole cow—an
exorbitant price—to grind a few dozen bushels of grain.
Weeks of frustration boiled over, and in the rising tension
one emigrant man reportedly claimed he had a gun that
killed Joseph Smith. Others threatened to join the
incoming federal troops against the Saints. Alexander
Fancher, captain of the emigrant train, rebuked these
men on the spot.
14. The men’s statements were most likely idle threats made
in the heat of the moment, but in the charged
environment of 1857, Cedar City’s leaders took the men
at their word. The town marshal tried to arrest some of
the emigrants on charges of public intoxication and
blasphemy but was forced to back down. The wagon
company made its way out of town after only about an
hour, but the agitated Cedar City leaders were not willing
to let the matter go. Instead they planned to call out the
local militia to pursue and arrest the offending men and
probably fine them some cattle. Beef and grain were
foods the Saints planned to survive on if they had to flee
into the mountains when the troops arrived.
15. Cedar City mayor, militia major, and stake president
Isaac Haight described the grievances against the
emigrant men and requested permission to call out the
militia in an express dispatch to the district militia
commander, William Dame, who lived in nearby
Parowan. Dame was also the stake president of
Parowan. After convening a council to discuss the
matter, Dame denied the request. “Do not notice their
threats,” his dispatch back to Cedar City said. “Words
are but wind—they injure no one; but if they (the
emigrants) commit acts of violence against citizens
inform me by express, and such measures will be
adopted as will insure tranquility.”2
16. Still intent on chastening the emigrants, Cedar City
leaders then formulated a new plan. If they could not use
the militia to arrest the offenders, they would persuade
local Paiute Indians to give the Arkansas company “a
brush,” killing some or all of the men and stealing their
cattle.3
17. They planned the attack for a portion of the California
trail that ran through a narrow stretch of the Santa Clara
Page 100 of 136
River canyon several miles south of the Mountain
Meadows. These areas fell under the jurisdiction of Fort
Harmony militia major John D. Lee, who was pulled into
the planning. Lee was also a federally funded “Indian
farmer” to local Paiutes. Lee and Haight had a long, latenight discussion about the emigrants in which Lee told
Haight he believed the Paiutes would “kill all the party,
women and children, as well as the men” if incited to
attack.4 Haight agreed, and the two planned to lay blame
for the killing at the feet of the Indians.
18. The generally peaceful Paiutes were reluctant when first
told of the plan. Although Paiutes occasionally picked off
emigrants’ stock for food, they did not have a tradition of
large-scale attacks. But Cedar City’s leaders promised
them plunder and convinced them that the emigrants
were aligned with “enemy” troops who would kill Indians
along with Mormon settlers.
19. On Sunday, September 6, Haight presented the plan to a
council of local leaders who held Church, civic, and
military positions. The plan was met with stunned
resistance by those hearing it for the first time, sparking
heated debate. Finally, council members asked Haight if
he had consulted with President Young about the matter.
Saying he hadn’t, Haight agreed to send an express
rider to Salt Lake City with a letter explaining the situation
and asking what should be done.
A Five-Day Siege
20. But the next day, shortly before Haight sent the letter to
Brigham Young, Lee and the Indians made a premature
attack on the emigrant camp at the Mountain Meadows,
rather than at the planned location in the Santa Clara
canyon. Several of the emigrants were killed, but the
remainder fought off their attackers, forcing a retreat. The
emigrants quickly pulled their wagons into a tight circle,
holing up inside the defensive corral. Two other attacks
followed over the next two days of a five-day siege.
21. After the initial attack, two Cedar City militiamen, thinking
it necessary to contain the volatile situation, fired on two
emigrant horsemen discovered a few miles outside the
corral. They killed one of the riders, but the other
escaped to the emigrant camp, bringing with him the
news that his companion’s killers were white men, not
Indians.
22. The conspirators were now caught in their web of
deception. Their attack on the emigrants had faltered.
Their military commander would soon know they had
blatantly disobeyed his orders. A less-than-forthcoming
dispatch to Brigham Young was on its way to Salt Lake
City. A witness of white involvement had now shared the
news within the emigrant corral. If the surviving
emigrants were freed and continued on to California,
word would quickly spread that Mormons had been
involved in the attack. An army was already approaching
the territory, and if news of their role in the attack got out,
the conspirators believed, it would result in retaliatory
military action that would threaten their lives and the lives
of their people. In addition, other California-bound
emigrant trains were expected to arrive at Cedar City
and then the Mountain Meadows any day.
Ignoring the Council’s Decision
23. On September 9 Haight traveled to Parowan with Elias
Morris, who was one of Haight’s two militia captains as
well as his counselor in the stake presidency. Again they
sought Dame’s permission to call out the militia, and
again Dame held a Parowan council, which decided that
men should be sent to help the beleaguered emigrants
continue on their way in peace. Haight later lamented, “I
would give a world if I had it, if we had abided by the
deci[s]ion of the council.”5
24. Instead, when the meeting ended, Haight and his
counselor got Dame alone, sharing with him information
they had not shared with the council: the corralled
emigrants probably knew that white men had been
involved in the initial attacks. They also told Dame that
most of the emigrants had already been killed in these
attacks. This information caused Dame, now isolated
from the tempering consensus of his council, to rethink
his earlier decision. Tragically, he gave in, and when the
conversation ended, Haight left feeling he had
permission to use the militia.
25. On arriving at Cedar City, Haight immediately called out
some two dozen militiamen, most of them officers, to join
others already waiting near the emigrant corral at the
Mountain Meadows. Those who had deplored vigilante
violence against their own people in Missouri and Illinois
were now about to follow virtually the same pattern of
violence against others, but on a deadlier scale.
The Massacre
26. On Friday, September 11, Lee entered the emigrant
wagon fort under a white flag and somehow convinced
the besieged emigrants to accept desperate terms. He
said the militia would safely escort them past the Indians
and back to Cedar City, but they must leave their
possessions behind and give up their weapons,
signaling their peaceful intentions to the Indians. The
suspicious emigrants debated what to do but in the end
accepted the terms, seeing no better alternative. They
had been pinned down for days with little water, the
wounded in their midst were dying, and they did not
have enough ammunition to fend off even one more
attack.
27. As directed, the youngest children and wounded left the
wagon corral first, driven in two wagons, followed by
women and children on foot. The men and older boys
filed out last, each escorted by an armed militiaman. The
procession marched for a mile or so until, at a
prearranged signal, each militiaman turned and shot the
emigrant next to him, while Indians rushed from their
hiding place to attack the terrified women and children.
Militiamen with the two front-running wagons murdered
the wounded. Despite plans to pin the massacre on the
Paiutes—and persistent subsequent efforts to do so—
Nephi Johnson later maintained that his fellow militiamen
did most of the killing.
Communication—Too Late
28. President Young’s express message of reply to Haight,
dated September 10, arrived in Cedar City two days
after the massacre. His letter reported recent news that
no U.S. troops would be able to reach the territory before
winter. “So you see that the Lord has answered our
prayers and again averted the blow designed for our
heads,” he wrote.
29. “In regard to emigration trains passing through our
settlements,” Young continued, “we must not interfere
with them untill they are first notified to keep away. You
must not meddle with them. The Indians we expect will
do as they please but you should try and preserve good
feelings with them. There are no other trains going south
that I know of[.] [I]f those who are there will leave let
them go in peace. While we should be on the alert, on
Page 101 of 136
hand and always ready we should also possess
ourselves in patience, preserving ourselves and property
ever remembering that God rules.”6
30. When Haight read Young’s words, he sobbed like a child
and could manage only the words, “Too late, too late.”7
35.
Aftermath
31. The 17 spared children, considered “too young to tell
tales,” were adopted by local families.8 Government
officials retrieved the children in 1859 and returned them
to family members in Arkansas. The massacre snuffed
out some 120 lives and immeasurably affected the lives
of the surviving children and other relatives of the
victims. A century and a half later, the massacre remains
a deeply painful subject for their descendants and other
relatives.
32. Although Brigham Young and other Church leaders in
Salt Lake City learned of the massacre soon after it
happened, their understanding of the extent of the
settlers’ involvement and the terrible details of the crime
came incrementally over time. In 1859 they released
from their callings stake president Isaac Haight and
other prominent Church leaders in Cedar City who had a
role in the massacre. In 1870 they excommunicated
Isaac Haight and John D. Lee from the Church.
33. In 1874 a territorial grand jury indicted nine men for their
role in the massacre. Most of them were eventually
arrested, though only Lee was tried, convicted, and
executed for the crime. Another indicted man turned
state’s evidence, and others spent many years running
from the law. Other militiamen who carried out the
massacre labored the rest of their lives under a horrible
sense of guilt and recurring nightmares of what they had
done and seen.
34. Families of the men who masterminded the crime
suffered as neighbors ostracized them or claimed curses
had fallen upon them. For decades, the Paiutes also
suffered unjustly as others blamed them for the crime,
36.
37.
38.
calling them and their descendants “wagon burners,”
“savages,” and “hostiles.” The massacre became an
indelible blot on the history of the region.
Today, some massacre victims’ descendants and
collateral relatives are Latter-day Saints. These
individuals are in an uncommon position because they
know how it feels to be both a Church member and a
relative of a victim.
James Sanders is a great-grandson of Nancy Saphrona
Huff, one of the children who survived the massacre. “I
still feel pain; I still feel anger and sadness that the
massacre happened,” said Brother Sanders. “But I know
that the people who did this will be accountable before
the Lord, and that brings me peace.” Brother Sanders,
who serves as a family history consultant in his Arizona
ward, said that learning his ancestor had been killed in
the massacre “didn’t affect my faith because it’s based
on Jesus Christ, not on any person in the Church.”
Sharon Chambers of Salt Lake City is a greatgranddaughter of child survivor Rebecca Dunlap. “The
people who did this had lost their way. I don’t know what
was in their minds or in their hearts,” she said. “I feel
sorrow that this happened to my ancestors. I also feel
sorrow that people have blamed the acts of some on an
entire group, or on an entire religion.”
The Mountain Meadows Massacre has continued to
cause pain and controversy for 150 years. During the
past two decades, descendants and other relatives of
the emigrants and the perpetrators have at times worked
together to memorialize the victims. These efforts have
had the support of President Gordon B. Hinckley,
officials of the state of Utah, and other institutions and
individuals. Among the products of this cooperation have
been the construction of two memorials at the massacre
site and the placing of plaques commemorating the
Arkansas emigrants. Descendant groups, Church
leaders and members, and civic officials continue to
work toward reconciliation and will participate in various
memorial services this month at the Mountain Meadows.
Lesson 26 The Revelation on the Priesthood
2 Nephi 26:33; Official Declaration 2.
“Race and the Priesthood,” Gospel Topics, lds.org/topics.
Ahmad Corbitt, “A Personal Essay on Race and the Priesthood,” parts 1–4, Perspectives on Church History series, history.lds.org/
section/perspectives-on-church-history.
Race and the Priesthood
1.
2.
In theology and practice, The Church of Jesus Christ of
Latter-day Saints embraces the universal human family.
Latter-day Saint scripture and teachings affirm that God
loves all of His children and makes salvation available to
all. God created the many diverse races and ethnicities
and esteems them all equally. As the Book of Mormon
puts it, “all are alike unto God.”1
The structure and organization of the Church encourage
racial integration. Latter-day Saints attend Church
services according to the geographical boundaries of
their local ward, or congregation. By definition, this
means that the racial, economic, and demographic
composition of Mormon congregations generally mirrors
that of the wider local community.2 The Church’s lay
ministry also tends to facilitate integration: a black
bishop may preside over a mostly white congregation; a
Hispanic woman may be paired with an Asian woman to
3.
4.
Page 102 of 136
visit the homes of a racially diverse membership. Church
members of different races and ethnicities regularly
minister in one another’s homes and serve alongside one
another as teachers, as youth leaders, and in myriad
other assignments in their local congregations. Such
practices make The Church of Jesus Christ of Latter-day
Saints a thoroughly integrated faith.
Despite this modern reality, for much of its history—from
the mid-1800s until 1978—the Church did not ordain
men of black African descent to its priesthood or allow
black men or women to participate in temple endowment
or sealing ordinances.
The Church was established in 1830, during an era of
great racial division in the United States. At the time,
many people of African descent lived in slavery, and
racial distinctions and prejudice were not just common
but customary among white Americans. Those realities,
5.
6.
though unfamiliar and disturbing today, influenced all
aspects of people’s lives, including their religion. Many
Christian churches of that era, for instance, were
segregated along racial lines. From the beginnings of the
Church, people of every race and ethnicity could be
baptized and received as members. Toward the end of
his life, Church founder Joseph Smith openly opposed
slavery. There has never been a Churchwide policy of
segregated congregations.3
During the first two decades of the Church’s existence, a
few black men were ordained to the priesthood. One of
these men, Elijah Abel, also participated in temple
ceremonies in Kirtland, Ohio, and was later baptized as
proxy for deceased relatives in Nauvoo, Illinois. There is
no reliable evidence that any black men were denied the
priesthood during Joseph Smith’s lifetime. In a private
Church council three years after Joseph Smith’s death,
Brigham Young praised Q. Walker Lewis, a black man
who had been ordained to the priesthood, saying, “We
have one of the best Elders, an African.”4
In 1852, President Brigham Young publicly announced
that men of black African descent could no longer be
ordained to the priesthood, though thereafter blacks
continued to join the Church through baptism and
receiving the gift of the Holy Ghost. Following the death
of Brigham Young, subsequent Church presidents
restricted blacks from receiving the temple endowment
or being married in the temple. Over time, Church
leaders and members advanced many theories to
explain the priesthood and temple restrictions. None of
these explanations is accepted today as the official
doctrine of the Church.
The Church in an American Racial Culture
7.
8.
9.
The Church of Jesus Christ of Latter-day Saints was
restored amidst a highly contentious racial culture in
which whites were afforded great privilege. In 1790, the
U.S. Congress limited citizenship to “free white
person[s].”5 Over the next half century, issues of race
divided the country—while slave labor was legal in the
more agrarian South, it was eventually banned in the
more urbanized North. Even so, racial discrimination was
widespread in the North as well as the South, and many
states implemented laws banning interracial marriage.6
In 1857, the U.S. Supreme Court declared that blacks
possessed “no rights which the white man was bound to
respect.”7 A generation after the Civil War (1861–65) led
to the end of slavery in the United States, the U.S.
Supreme Court ruled that “separate but equal” facilities
for blacks and whites were constitutional, a decision that
legalized a host of public color barriers until the Court
reversed itself in 1954.8 Not until 1967 did the Court
strike down laws forbidding interracial marriage.
In 1850, the U.S. Congress created Utah Territory, and
the U.S. president appointed Brigham Young to the
position of territorial governor. Southerners who had
converted to the Church and migrated to Utah with their
slaves raised the question of slavery’s legal status in the
territory. In two speeches delivered before the Utah
territorial legislature in January and February 1852,
Brigham Young announced a policy restricting men of
black African descent from priesthood ordination. At the
same time, President Young said that at some future day,
black Church members would “have [all] the privilege
and more” enjoyed by other members.9
The justifications for this restriction echoed the
widespread ideas about racial inferiority that had been
used to argue for the legalization of black “servitude” in
the Territory of Utah.10 According to one view, which had
been promulgated in the United States from at least the
1730s, blacks descended from the same lineage as the
biblical Cain, who slew his brother Abel.11 Those who
accepted this view believed that God’s “curse” on Cain
was the mark of a dark skin. Black servitude was
sometimes viewed as a second curse placed upon
Noah’s grandson Canaan as a result of Ham’s
indiscretion toward his father.12 Although slavery was
not a significant factor in Utah’s economy and was soon
abolished, the restriction on priesthood ordinations
remained.
Removing the Restriction
10. Even after 1852, at least two black Mormons continued
to hold the priesthood. When one of these men, Elijah
Abel, petitioned to receive his temple endowment in
1879, his request was denied. Jane Manning James, a
faithful black member who crossed the plains and lived
in Salt Lake City until her death in 1908, similarly asked
to enter the temple; she was allowed to perform
baptisms for the dead for her ancestors but was not
allowed to participate in other ordinances.13 The curse
of Cain was often put forward as justification for the
priesthood and temple restrictions. Around the turn of
the century, another explanation gained currency: blacks
were said to have been less than fully valiant in the
premortal battle against Lucifer and, as a consequence,
were restricted from priesthood and temple blessings.14
11. By the late 1940s and 1950s, racial integration was
becoming more common in American life. Church
President David O. McKay emphasized that the
restriction extended only to men of black African
descent. The Church had always allowed Pacific
Islanders to hold the priesthood, and President McKay
clarified that black Fijians and Australian Aborigines
could also be ordained to the priesthood and instituted
missionary work among them. In South Africa, President
McKay reversed a prior policy that required prospective
priesthood holders to trace their lineage out of Africa.15
12. Nevertheless, given the long history of withholding the
priesthood from men of black African descent, Church
leaders believed that a revelation from God was needed
to alter the policy, and they made ongoing efforts to
understand what should be done. After praying for
guidance, President McKay did not feel impressed to lift
the ban.16
13. As the Church grew worldwide, its overarching mission
to “go ye therefore, and teach all nations”17 seemed
increasingly incompatible with the priesthood and
temple restrictions. The Book of Mormon declared that
the gospel message of salvation should go forth to
“every nation, kindred, tongue, and people.”18 While
there were no limits on whom the Lord invited to “partake
of his goodness” through baptism,19 the priesthood and
temple restrictions created significant barriers, a point
made increasingly evident as the Church spread in
international locations with diverse and mixed racial
heritages.
14. Brazil in particular presented many challenges. Unlike
the United States and South Africa where legal and de
facto racism led to deeply segregated societies, Brazil
prided itself on its open, integrated, and mixed racial
heritage. In 1975, the Church announced that a temple
would be built in São Paulo, Brazil. As the temple
construction proceeded, Church authorities encountered
faithful black and mixed-ancestry Mormons who had
contributed financially and in other ways to the building
Page 103 of 136
of the São Paulo temple, a sanctuary they realized they
would not be allowed to enter once it was completed.
Their sacrifices, as well as the conversions of thousands
of Nigerians and Ghanaians in the 1960s and early
1970s, moved Church leaders.20
15. Church leaders pondered promises made by prophets
such as Brigham Young that black members would one
day receive priesthood and temple blessings. In June
1978, after “spending many hours in the Upper Room of
the [Salt Lake] Temple supplicating the Lord for divine
guidance,” Church President Spencer W. Kimball, his
counselors in the First Presidency, and members of the
Quorum of the Twelve Apostles received a revelation.
“He has heard our prayers, and by revelation has
confirmed that the long-promised day has come,” the
First Presidency announced on June 8. The First
Presidency stated that they were “aware of the promises
made by the prophets and presidents of the Church who
have preceded us” that “all of our brethren who are
worthy may receive the priesthood.”21 The revelation
rescinded the restriction on priesthood ordination. It also
extended the blessings of the temple to all worthy Latterday Saints, men and women. The First Presidency
statement regarding the revelation was canonized in the
Doctrine and Covenants as Official Declaration 2.
16. This “revelation on the priesthood,” as it is commonly
known in the Church, was a landmark revelation and a
historic event. Those who were present at the time
described it in reverent terms. Gordon B. Hinckley, then
a member of the Quorum of the Twelve, remembered it
this way: “There was a hallowed and sanctified
atmosphere in the room. For me, it felt as if a conduit
opened between the heavenly throne and the kneeling,
pleading prophet of God who was joined by his Brethren.
… Every man in that circle, by the power of the Holy
Ghost, knew the same thing. … Not one of us who was
present on that occasion was ever quite the same after
that. Nor has the Church been quite the same.”22
17. Reaction worldwide was overwhelmingly positive among
Church members of all races. Many Latter-day Saints
wept for joy at the news. Some reported feeling a
collective weight lifted from their shoulders. The Church
began priesthood ordinations for men of African descent
immediately, and black men and women entered
temples throughout the world. Soon after the revelation,
Elder Bruce R. McConkie, an apostle, spoke of new
“light and knowledge” that had erased previously
“limited understanding.”23
The Church Today
18. Today, the Church disavows the theories advanced in the
past that black skin is a sign of divine disfavor or curse,
or that it reflects unrighteous actions in a premortal life;
that mixed-race marriages are a sin; or that blacks or
people of any other race or ethnicity are inferior in any
way to anyone else. Church leaders today unequivocally
condemn all racism, past and present, in any form.24
19. Since that day in 1978, the Church has looked to the
future, as membership among Africans, African
Americans and others of African descent has continued
to grow rapidly. While Church records for individual
members do not indicate an individual’s race or ethnicity,
the number of Church members of African descent is
now in the hundreds of thousands.
20. The Church proclaims that redemption through Jesus
Christ is available to the entire human family on the
conditions God has prescribed. It affirms that God is “no
respecter of persons”25 and emphatically declares that
anyone who is righteous—regardless of race—is favored
of Him. The teachings of the Church in relation to God’s
children are epitomized by a verse in the second book of
Nephi: “[The Lord] denieth none that cometh unto him,
black and white, bond and free, male and female; … all
are alike unto God, both Jew and Gentile.”26
Related Gospel Topics
Priesthood
Aaronic Priesthood
Melchizedek Priesthood
Restoration of the Gospel
Revela0ons in the Summer of 1978 A Personal Essay on Race and the Priesthood, Part 1
Ahmad Corbitt is currently serving as president of the Dominican Republic Santo Domingo East Mission of The Church of Jesus
Christ of Latter-day Saints.
1.
2.
3.
It was the end of 10th grade for me at John Bartram High
School, a tough inner-city school in southwest
Philadelphia with a student population that was about 90
percent African American. My siblings and I, like the
other kids in our neighborhood, would enjoy a hot city
summer. I’ll never forget the water gushing from fire
hydrants illegally opened to cool off kids in cut-off shorts,
or the sweltering heat that rippled in waves from the
softened asphalt of the black streets.
Our neighborhood was hot in other ways too. “Black
fever” ran high. It was 1978. These were the days of
“black power” and “black pride.” Slogans, music, and
movies extolled the blackness of African-American
identity and heritage, pushing back not only on decades
of discrimination against blacks but, more subtly, on the
shame some blacks themselves felt about aspects of
their own racial heritage.
Crime, too, was heating up, as it did every summer. It
was at once predictable and random in the City of
Brotherly Love. And some of it was racial. When my
black friends and I walked home from school, it was not
4.
5.
Page 104 of 136
unusual for us to be chased by gangs of stick-wielding
white youth shouting racial epithets as we passed
through their all-white neighborhoods, only to be similarly
hounded by other blacks as we passed through their
“territories” in the black communities.
Dad had grown up in Harlem, and our family had faced
challenges in the Philadelphia housing projects and rowhome communities we lived in, so we had to be fairly
street smart. But we were also taught to be appropriate
and sensible. Mom always said our family had purpose.
She kept a tight leash on us, not just to keep us alive but
to help us succeed. To us, she seemed endowed with
spiritual sensitivity. She taught us to follow God’s will and
to seek the guidance of His Spirit.
Given this training, the spiritual experience I had that
same summer seems fitting in hindsight, though it was
something of a surprise at the time. I had been
wondering if there really was a God. My desire to know
Him, if He existed, was intensifying. It was then that I had
a vivid dream that remains the most significant and
sacred of my life.1 It confirmed God’s reality and set me
6.
7.
8.
on a path toward knowing Him. The dream was so
summoning that I arose early the next morning, a
Sunday, determined to get closer to God. I quietly put on
slacks and a dress shirt and walked to the nearest
neighborhood church, two blocks away.
The service was a Catholic mass in a traditional stone
church in our black neighborhood. Turnout was low and,
surprisingly, white. It seemed I was the only black person
there, joining longtime parishioners who now commuted
from safer neighborhoods. I was surprised by how
comfortable I was with this racial dynamic. While many
whites had had positive influence on my life, I had never
worshipped with them. Given our family’s interest in the
decidedly black Nation of Islam and our membership in
the black Protestant church in which I had been
baptized, I’d simply never had the opportunity. Yet it
seemed good. I distinctly remember shaking hands with
an older working-class white man in a uniform during
what my Catholic friends call the Sign of Peace.2 I
remember our mutual smiles. More important, I
remember feeling that this cross-racial display of spiritual
brotherhood was right, that it was pleasing to God.
During this same period, over 2,000 miles away in Salt
Lake City, Utah, 15 leaders of The Church of Jesus Christ
of Latter-day Saints wrestled with a question that would
significantly impact the Church and the entire world.
Although I had no idea who they were, they would
profoundly change my life and my family—root and
branch—as they considered their question: Should the
priesthood be extended to all worthy male members of
The Church of Jesus Christ of Latter-day Saints,
including black males of African descent, from whom it
had been withheld? On June 8 of that year, President
Spencer W. Kimball and his counselors in the First
Presidency issued the answer in an official statement:
“Aware of the promises made by the prophets and
presidents of the Church who have preceded us that at
some time, in God’s eternal plan, all of our brethren who
are worthy may receive the priesthood, and witnessing
the faithfulness of those from whom the priesthood has
been withheld, we have pleaded long and earnestly in
behalf of these, our faithful brethren, spending many
hours in the Upper Room of the Temple supplicating the
Lord for divine guidance.
9. “He has heard our prayers, and by revelation has
confirmed that the long-promised day has come when
every faithful, worthy man in the Church may receive the
holy priesthood, with power to exercise its divine
authority, and enjoy with his loved ones every blessing
that flows therefrom, including the blessings of the
temple. Accordingly, all worthy male members of the
Church may be ordained to the priesthood without
regard for race or color.”3
10. Two years later, in 1980, my family moved from
Philadelphia to southern New Jersey, where two full-time
sister missionaries came to our home. We later learned
they had fasted and prayed for direction and were led
directly to our street and house. My mother invited them
in. We were taught by a series of missionaries, and both
of my parents and all ten children were baptized over the
course of several years. So far, five of us have served
full-time missions, including Mom, after Dad passed
away.4
11. Looking back, I marvel at the minimal impact the former
priesthood ban had on our decisions to join the Church.
The ethos of that era, strongly reinforced in our family’s
racial experiences, did not inhibit us from accepting and
embracing the restored gospel. Our spiritual and social
experiences while learning about the Church, and the
testimonies that grew out of these experiences, were
such that I don’t remember race being much of an issue.
This was true despite the fact that our Latter-day Saint
congregation was overwhelmingly white.
12. It was not until after I was baptized that I seriously
studied the former priesthood ban on people of African
descent. That study took me on a journey that, like the
gospel of Jesus Christ, transcended race, ethnicity, and
culture. In the next three segments of this essay, I will
share part of that journey.
Seeing as We Are Seen A Personal Essay on Race and the Priesthood, Part 2
1.
2.
3.
After I joined The Church of Jesus Christ of Latter-day
Saints in 1980, I studied the priesthood ban that my
newfound church had removed from people of African
descent two years earlier.1 I think this is natural for many
African Americans who join or investigate the Church.
But as I sought to deepen my relationship with God, I
found my focus and energy continually more centered on
Jesus Christ and His Atonement. And as I ministered to
others, including our Heavenly Father’s black children, it
became clear to me that the Savior's Atonement is the
most potent source of divine power and peace for
anyone struggling with anything related to the restored
gospel or the Church that administers it.2
The Prophet Joseph Smith’s declaration about “the
testimony of Jesus"3 sprang to new life for me. “The
fundamental principles of our religion,” he said, “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.”4
As my focus on the Savior's Atonement increased, the
vision of Heavenly Father’s unified human family became
clearer. Correspondingly, the priesthood ban and its
particulars diminished in importance for me. I saw that
4.
5.
Page 105 of 136
this was also true for other Latter-day Saints who
struggled with the former ban. Although they benefited
from reliable, candid, and well-reasoned discussions of
the priesthood ban, such as the recent Church-issued
statement on race and the priesthood, they became
converted to the restored gospel of Jesus Christ—and
remained in His Church—only as they gained a personal
witness and understanding of His Atonement and
applied our Heavenly Father’s plan of salvation in their
lives. In my case, the doctrine of the Atonement
expanded my sense of identity. It catapulted my identity
as a child of God, a disciple of Christ, a minister of the
gospel, and a brother in the human family far above
even the most socially ingrained aspects of my black
identity, despite my intense racial experiences.
This profound spiritual self-perception didn’t diminish my
earthly racial identity. Rather, it contextualized my racial
identity in eternity.5 It enabled me to more clearly see
persons of all races and ethnicities as my true brothers
and sisters and to understand race and ethnicity from a
more eternal perspective.6
I believe that as our understanding of the Atonement
increases, another breathtaking reality comes into focus,
like a familiar scripture passage that suddenly leaps off
the page with new meaning and power. We see that The
Church of Jesus Christ of Latter-day Saints is uniquely
able and divinely destined to become the most unifying
global organization in the history of the world. Clearly,
the Savior’s Church and the gospel it administers
transcend race, ethnicity, and culture. The Church exists
largely to gather and unify the Father’s children from
every nation on the earth as brothers and sisters. At a
general conference of the Church with members from all
over the world, President Henry B. Eyring taught:
6. “My beloved brothers and sisters, it is a joy to be
gathered with you. … We live in many different
circumstances. We will come from every nation and
many ethnic backgrounds into the kingdom of God. And
that prophesied gathering will accelerate.
7. “… My message of hope today is that a great day of
unity is coming. The Lord Jehovah will return to live with
those who have become His people and will find them
united, of one heart, unified with Him and with our
Heavenly Father.”
8. President Eyring emphasized that having our “hearts
changed through the Atonement of Jesus Christ … is the
only way God can grant the blessing of being of one
heart.”7
9. Given the Church’s powerful potential and prophesied
future in unifying God’s children, what do I say when
concerned Latter-day Saints ask me about the
priesthood ban? How do I urge them to respond if they
are asked “Is the Mormon Church racist?” or “How can
you belong to a church that once discriminated against
black people?” A sincere African-American couple,
newly baptized members of the Church, recently asked
me to help them respond to these questions. I was
serving as one of their ecclesiastical leaders at the time.
10. Rather than look backward and attempt to provide a
historical explanation—an approach that can be helpful
for many—I felt impressed to help this couple look
forward—an approach I believe is essential for all
people. I told my friends that The Church of Jesus Christ
of Latter-day Saints is one of the most successful
international organizations in the world at promoting
brotherhood and sisterhood among all races and
ethnicities, including people of African descent.8 They
were surprised. I explained that our Church is uniquely
empowered and destined to achieve worldwide peace,
harmony, and unity among all the peoples of the earth.
11. In part 3 of this essay, I’ll say more about my
conversation with this couple, including their reaction to
what I shared with them. For now, let’s consider this
question: How has the Lord positioned and empowered
The Church of Jesus Christ of Latter-day Saints to
achieve such a vast and wonderful mission—to bring
unity to the human family? To answer the question, we
must remember that through His Atonement, Jesus
Christ transforms the way we view ourselves and the
entire human family. He transforms the way we see the
Church, its leaders, its gathering and saving mission, its
members, and the restored gospel in general.
12. As President Brigham Young taught, “This work is a
progressive work, this doctrine that is taught the Latterday Saints in its nature is exalting, increasing, expanding
and extending broader and broader until we can know
as we are known, see as we are seen.”9 When we truly
participate in this work, as we keep our covenants with
God and serve His children, we no longer look at each
other and the world, in the words of Paul, as if “through a
glass darkly.”10 Instead, we begin to know and see
ourselves and others as God knows and sees all His
children. This godly viewpoint helps us perceive that
ancient and modern prophecies are being fulfilled: God
is “gather[ing] together in one all things in Christ.”11
He Denieth None That Come unto Him A Personal Essay on Race and the Priesthood, Part 3
1.
2.
In part 2 of this essay, I told of an African-American
couple who came to me, as their ecclesiastical leader,
for counsel about the ban that once prohibited black
men and women of African descent from receiving all the
blessings of the priesthood. They also had questions
about the Book of Mormon. They were concerned about
Book of Mormon language they considered racist—a
concern others have expressed.
My friends were surprised when I told them that the Book
of Mormon is, in my view, the most racially and ethnically
unifying book on the earth.1 In response to their surprise,
I shared the following overview of the Book of Mormon as
it relates to the unity and harmony of the human family,
irrespective of race and ethnicity:
II.
4.
I.
3.
In the Book of Mormon, the prophet Nephi declares that
God, our Eternal Father, seeks to save all of His children,
without regard to color or race: “He inviteth them all to
come unto him and partake of his goodness; and he
denieth none that come unto him, black and white, bond
and free, male and female; and he remembereth the
heathen; and all are alike unto God, both Jew and
Gentile.”2 This truth is repeated throughout the Book of
Mormon.3 I told my friends that I believe the Book of
Mormon makes this point more explicitly, repeatedly, and
forcefully than any other volume of scripture.
5.
Page 106 of 136
The Book of Mormon teaches this truth in the context of a
large family with members of different colors.4 This
family—led by the prophet Lehi and his wife, Sariah—
emigrated from the Holy Land to the part of the world
now known as the Americas. Shortly after arriving in their
new home, they separated into two groups. The
Nephites, who followed Lehi and Sariah’s son Nephi,
remained fair skinned. The Lamanites, who followed Lehi
and Sariah’s son Laman, became dark skinned.5 Over
the next several hundred years, the Nephites generally
followed the gospel of Jesus Christ and the Lamanites
usually rejected it. However, at times the Lamanites were
faithful while the Nephites strayed from gospel
teachings. Much of the Book of Mormon contains
accounts of interactions, both peaceful and violent,
between and within these two cultures that were really
one family.
I see the Book of Mormon as a microcosm of the family
of Adam and Eve, with descendants of different colors
and cultures. It teaches that God invites and guides the
entire human family toward unity, harmony, and peace,
regardless of color or ethnicity. It provides examples of
righteous people from contrasting cultures reaching
across differences of color and tradition to rescue their
brothers and sisters with the gospel of Jesus Christ and
with its ordinances and covenants. For instance, Jacob,
a Nephite prophet, implored the Nephites to “revile no
more against [the Lamanites] because of the darkness of
6.
their skins.”6 Jacob’s son Enos prayed for the Lamanites
and preached the gospel to them.7 The sons of Mosiah,
also Nephites, served as missionaries among the
Lamanites for 14 years, despite the Lamanites’ hatred of
the Nephites at the time.8 A group of Lamanites became
converted to the gospel of Jesus Christ, changed their
name to the Anti-Nephi-Lehies, and became a spiritual
strength to the Nephites.9 Later the Anti-Nephi-Lehies’
sons, strengthened through their faith in Christ, helped
defend the Nephites in a war against unrighteous
Lamanites.10 Samuel, a Lamanite prophet, obeyed the
Lord’s command to preach repentance to unrighteous
Nephites.11
Significantly, throughout the Book of Mormon, converted
Nephites referred to Lamanites as their “brethren,” and
converted Lamanites used the same term when they
spoke of the Nephites.12 This practice, and the Lord’s
own use of the term, reinforce the general theme that
God sees people of different colors as one family.
III.
7.
8.
9.
10.
11.
12.
13.
14.
15.
The Book of Mormon provides models of people of
different colors successfully applying the Savior’s
unifying teachings. President Henry B. Eyring has taught,
“The Lord has given us guides to know what to do to
receive the blessing and joy of ever-increasing unity.”13 I
believe the most impressive of these guides in the Book
of Mormon is the society that developed after the
resurrected Christ visited the Nephites and Lamanites:
“And it came to pass that there was no contention in the
land, because of the love of God which did dwell in the
hearts of the people.
“The Book of Mormon provides models of people of
different colors successfully applying the Savior’s
unifying teachings. ”
“And there were no envyings, nor strifes, nor tumults, nor
whoredoms, nor lyings, nor murders, nor any manner of
lasciviousness; and surely there could not be a happier
people among all the people who had been created by
the hand of God.
“There were no robbers, nor murderers, neither were
there Lamanites, nor any manner of -ites; but they were
in one, the children of Christ, and heirs to the kingdom of
God.
“And how blessed were they!”14
Latter-day prophets and apostles have spoken of this
crowning cultural achievement as the Lord’s ultimate
model for mortal man’s unity in Christ.15 For example,
regarding the absence of “-ites,” Elder Russell M. Nelson
taught, “That lesson from history suggests that we . . .
delete from our personal vocabularies names that
segregate.”16 This Book of Mormon model can serve as
an invitation from God to ascend to this height of peace
on earth—and as a “guide”17 to help us know how to
seek and achieve such peace.
The Book of Mormon also provides models that can
serve as warnings—accounts of tragic consequences
that befell societies that rejected the Savior’s unifying
gospel. The book chronicles numerous heartbreaking
accounts of contention and war, mostly between people
of different colors and cultures.18 In doing so, it exposes
Lucifer’s age-old plan to instigate disunity by playing on
demographic differences.
I believe that God is all-knowing—that He knew long ago
of “calamity [that would] come upon the inhabitants of
the earth,”19 including pervasive ethnic and racial strife.
20 He also knew that advancements in technology would
lead to unprecedented multiracial and multiethnic
interaction among His children in our modern world—the
so-called “global village.” I believe that with this
foreknowledge, God prepared the Book of Mormon to,
among other things, guide His children of different colors
and cultures as we navigate these unique challenges
and opportunities in search of universal unity and peace.
21
IV.
16. My assertion that the Book of Mormon is the most racially
unifying book on earth may sound new to many, as it did
to the black couple who came to me for advice, but the
underlying principle is as old as the book itself. The
prophet Moroni, who anciently hid and then angelically
revealed the Book of Mormon record, declared that one
of the book’s purposes was to gather scattered Israel. In
his words, the Book of Mormon will “show unto the
remnant of the house of Israel what great things the Lord
hath done for their fathers; and that they may know the
covenants of the Lord, that they are not cast off forever.”
He said that the book was written and compiled for “the
convincing of the Jew and Gentile that Jesus is the
Christ, the Eternal God, manifesting himself unto all
nations.”22 The reference to “Jew and Gentile”
encompasses the entire world, including all races and
ethnic groups. Moroni’s declaration echoes the words of
other Book of Mormon prophets who repeatedly taught
of the scattering and gathering of Israel among all
nations and the bringing of both Jew and Gentile unto
Christ.23 The Savior Himself taught these truths to Book
of Mormon peoples.24
17. The house of Israel—Abraham’s seed—has been
scattered throughout the earth, mingling over thousands
of years among all nations, kindreds (or families),
tongues, and peoples, to bless “all the families of the
earth.”25 President George Q. Cannon taught, “God
scattered the seed of Israel through all of the nations of
the earth, so that in the great gathering of the last days
He might be able to get representatives of all the families
of men.” I believe, therefore, that another way of saying
that the Book of Mormon gathers scattered Israel is to
say that it invites and unifies people of all races and
ethnicities as brothers and sisters.26 It unites all peoples
who accept the gospel in a common covenant with God,
our Eternal Father, and Jesus Christ, our universal Savior.
The gathering also unites all the children of Adam and
Eve into the common covenant family of Abraham,
another microcosm of God’s universal family.27 All these
forms of unity are fully accomplished as individuals and
families receive and keep all the ordinances and
covenants of the gospel of Jesus Christ offered by the
Lord’s authorized servants.28
18. Thus, the Book of Mormon plays a key role in the longprophesied gathering of scattered Israel. “In fact, if there
were no Book of Mormon,” Elder Nelson taught, “the
promised gathering of Israel would not occur.”29 As this
book brings us together, it also teaches us gospel
principles that help us live together peacefully. It
includes counsel to love God and all people, to be
changed through the Atonement of Jesus Christ, and to
avoid pride and contention.30 In His eternal wisdom,
God is using the same instrument both to gather and to
teach how to be gathered in one.
Page 107 of 136
Answering Questions about Certain Phrases in the Book
of Mormon
19. Church members and others should beware, as I warned
the couple who came to talk with me, of a tactic some
use to try to discredit the Book of Mormon. They cherrypick isolated Book of Mormon references that, out of
context, sound negative, even offensive, to us today.
One example is the ancient description of Laman’s
people as having “a skin of blackness” so “that they
might not be enticing” to the Nephites.31 Admittedly,
these expressions collide with current sensibilities and
speech. But they should not distract readers from the
grand, eternal perspectives and purposes I’m convinced
the Lord intended for the Book of Mormon. Rather, they
should serve as reminders of these perspectives and
purposes. Readers of this scriptural record should keep
in mind that these words reflect the cultural perceptions
and customs of ancient people in response to an
unusual color change in their family.32
20. Perhaps the Lamanites, who usually avoided the
Nephites except to do battle against them, saw the color
difference between the two peoples in completely
opposite terms. Who knows? What’s important is that the
early Nephite writers’ reactions to the darkness of the
Lamanites’ skin is of no significance to us in our day.
Obviously, Church leaders do not hold up the Book of
Mormon as an authority on the science of racial origins
or as a standard for human attractiveness. I believe that
like Paul’s statements about women who wore braided
hair or spoke in church, the significance of Nephite
descriptions of the Lamanites’ skin is merely historical,
not doctrinal.33
21. While these descriptions of the Lamanites’ skin color
change are not doctrinally significant in my view, they do
add important context. They highlight cultural challenges
that existed for Book of Mormon peoples, foreshadowing
challenges that humanity faces today. It is impressive
that such references can ultimately enable the book to
communicate such a timely, urgent, and global message
of unity and harmony across race and ethnicity. Thus, the
Lord’s overarching message of peace eclipses the
cultural ethnocentricities of the book’s ancient writers
and modern-day readers.34 For me, it is inspiring to
read the Book of Mormon and to be reminded, by the
references to skin color, that a loving Heavenly Father is
using the book to guide the human family to greater unity
and peace.
Evidence of the Divine Calling of the Prophet Joseph
Smith
22. What does the Book of Mormon’s message of universal,
multiracial unity in Christ say about Joseph Smith and his
mission? Again, I believe the Lord foreknew advances
that would transform the modern world into a global
community. Consequently, He knew that we would have
unprecedented opportunities for multiracial and
multiethnic interrelations throughout the world.
23. In a display of divine irony, the Lord brought forth this
racially unifying book in a land that was racially divided
at the time, plagued with the slavery of Africans and the
diaspora and maltreatment of Native Americans. Yet He
also brought it forth in a land endowed with religious
freedom and constitutional self-government. In His
providence, He has, over time, raised up and inspired
His children who enjoy these freedoms to facilitate ways
for others to receive them, both within the United States
and throughout the world, in order that His unifying
gospel might be enjoyed by all.
24. It is miraculous that a book published in 19th-century
America could include a record of a “fair”-skinned nation
and a nation with a “skin of blackness” reaching pure
equality and unity. That it could rise in ever-increasing
relevance to become, in my view, the most racially
unifying book of scripture in the world compels both
mind and soul to recognize the hand of God in its
emergence “out of obscurity, and out of darkness.”35
25. These attributes of the Book of Mormon strengthen my
conviction that Joseph Smith, a young man who lacked
formal education, translated this volume of scripture by
the power of God. Miraculously, he did so in
approximately 55 to 65 working days.36 All of this
background speaks resoundingly to the reasoned and
reasonable witness of millions throughout the world that
Joseph Smith Jr. was a true prophet of God. Ultimately,
the Book of Mormon’s unifying power confirms the words
of Moroni that the book had been prepared to testify
“that Jesus is the Christ, the Eternal God, manifesting
himself unto all nations.”37
Conclusion
26. After my friends and I discussed these ideas, our smiles
were uncontrollable! They now saw the Book of Mormon
in a completely different light—a brighter light—and
understood our Heavenly Father’s plan in a grander way.
They saw more clearly how the book could teach and
guide the world. The husband exclaimed, “I get it! It’s
like a blueprint!” He was right. The Book of Mormon is a
blueprint from heaven, in black and white, for
establishing peace on earth in the last days.
27. I urged this couple to read the Book of Mormon with an
eye toward understanding its role and power as an
instruction manual for unifying God’s earthly children of
all races and ethnicities. I recommend this as a goal for
anyone who is concerned about references to race or
color in the book. The Prophet Joseph Smith declared
that the Book of Mormon was “the most correct of any
book on earth, and the keystone of our religion, and a
man would get nearer to God by abiding by its precepts,
than by any other book.”38 A book whose precepts draw
a loving Father’s children nearer to Him will also draw His
children nearer to each other.
Till We All Come in the Unity of the Faith A Personal Essay on Race and the Priesthood, Part 4
1.
I first learned of living prophets and apostles in 1980,
when I was 17 years old.1 My family was receiving
lessons from missionaries of The Church of Jesus Christ
of Latter-day Saints. The missionaries’ first lesson was
about Joseph Smith’s vision of God the Father and His
Son, Jesus Christ. The missionaries also shared other
aspects of the restored Church and the restored gospel.
At one point, they explained that God had called new
Page 108 of 136
apostles. Surprised, I asked something like, “So there
are apostles today?! Where are they?” The missionaries
held up a picture of President Spencer W. Kimball, his
counselors in the First Presidency, and the Quorum of
the Twelve and testified that these men were living
apostles and prophets. They informed us that these
leaders, based in Salt Lake City, Utah, had similar
authority and power to the Savior’s ancient Twelve
2.
Apostles. Although I don’t remember verbalizing it at the
time, I instantly felt this was true. It made sense
intellectually and spiritually that there should be apostles
and prophets in modern times. Oddly, the missionaries’
assertion seemed to answer a question I didn’t know I
had.2
This experience helped form the basis of my testimony of
the restored gospel.3 I studied Paul’s teaching that
“[God] gave some, apostles; and some, prophets”4 and
built the Church “upon the foundation of the apostles
and prophets, Jesus Christ himself being the chief
corner stone.”5 Later, as a young missionary, I taught
that since God Himself had set apostles in the Church,6
and since there is no record that He ever rescinded this
foundational office, He must need them on the earth in
our day.7
7.
Prophets and Apostles Unify God’s Children and Guide
the Development and Unity of the Church
3.
4.
5.
When I first learned about modern-day apostles and
prophets, I didn’t understand right away that they were
necessary for God to truly unify His family. Eventually I
came to see that living prophets and apostles, like the
Book of Mormon,8 are essential in God’s plan to unify His
family in Christ. As President Henry B. Eyring taught:
“The ministry of the apostles and prophets in [ancient
days], as it is today, was to bring the children of Adam
and Eve to a unity of the faith in Jesus Christ. The
ultimate purpose of what they taught, and of what we
teach, is to unite families: husbands, wives, children,
grandchildren, ancestors, and finally all of the family of
Adam and Eve who will choose it.”9 Through the Book of
Mormon and the ministry of apostles and prophets, God
has specially empowered The Church of Jesus Christ of
Latter-day Saints to play a leading role in uniting the
human family.
When I studied the former priesthood ban, over time I
came to understand that the Lord had always intended
His Church to grow beyond its initial organization. It was
equally clear that this could happen only under the
direction of living prophets and apostles.10 The Lord
commanded Joseph Smith, “a seer, a translator, a
prophet, an apostle of Jesus Christ,” to “lay the
foundation [of the Church], and to build it up unto the
most holy faith.”11 Like its members, God’s restored
Church, it seemed, was to undergo a process—“line
upon line, precept upon precept, here a little and there a
little”12—before it could become the fully constituted,
universally unified, global body of Saints He intended.13
The Lord has declared that as we “give heed unto all
[the prophet’s] words and commandments which he
shall give unto [us] as he receiveth them . . . the Lord
God will disperse the powers of darkness from before
[us].”14 I believe the 1978 revelation on the priesthood
—“a new flood of intelligence and light”15 received by
prophets and apostles—was one of the most powerful
beams of heavenly light in the history of the world. I’m
convinced it led to a major phase in the Lord’s efforts to
build up His Church “unto the most holy faith” and unify
His children “in all nations.”
A Revelation Received in Unity That Led to Increased
Unity
6.
It’s impressive to me that a revelation of this magnitude,
which is one of the most universally known revelations
received in the modern era (perhaps better known
outside the Church than even Joseph Smith’s First
8.
9.
Vision) relates positively to people of African descent
and to the ministry of apostles and prophets. How did
this historic revelation extending the priesthood to all
worthy males come about? What follows is a brief
overview of how the revelation itself was received. 16
On one occasion, after numerous petitions to God to
extend the priesthood to all worthy males, the First
Presidency and the Quorum of the Twelve, led by
President Spencer W. Kimball, counseled together about
whether to repeat the petition. They stated they were
eager for their black brothers and sisters to receive all
the blessings of the restored gospel.17 President Kimball
invited his counselors in the First Presidency and each
member of the Quorum of the Twelve to share their
personal opinions on this vital question.18 President
Thomas S. Monson, who is now President of the Church,
participated in that meeting. He echoed the desire of
others when he said that he “favored petitioning the Lord
again with the plea to extend the priesthood to all men
counted worthy.”19
President Gordon B. Hinckley told of the revelation he
and his brethren received in response to their petition.
“All of us knew that the time had come for a change and
that the decision had come from the heavens,” he said.
“The answer was clear. There was perfect unity among
us in our experience and in our understanding.”20
President Boyd K. Packer’s biographer wrote, “Those of
the Lord’s watchmen who were present at those historic
times will recall and have borne witness to the Spirit of
revelation that attended them, and each has expressed
gratitude for being part of the momentous
experience.”21 With love, unity, and devotion to the Lord,
these brethren reversed a ban that had already been
longstanding by the time each had been born.22
I feel that our loving Eternal Father, mindful of His earthly
black children, poured out a powerful spirit of unity from
the heavens that would eventually fill the whole earth.
Through apostles and prophets, He once again
hastened His work in its time,23 summoning the entire
human family—all races and ethnicities—to an increased
“unity of the faith” and a more complete spiritual
brotherhood and sisterhood.
Answering Questions about the Origin and Purpose of the
Priesthood Restriction: A Lesson from the Savior on
Perspective
10. Even though more than three decades have passed
since the revelation on the priesthood, some continue to
have questions about the priesthood ban. In my
experience, some who ask these questions sit in our
seminary, institute, and Sunday classes and before our
full-time missionaries. Their motivation in asking
questions is usually sincere and heartfelt, born of spiritdeep feelings of justice, fairness, and love. They are not
unlike some of Jesus Christ’s ancient disciples who once
asked questions about a man who had been born blind.
11. “Master, who did sin, this man or his parents, that he was
born blind?” Jesus’s disciples queried. Recognizing God
to be just, they thought the denial of such a basic
blessing as sight must have been a punishment for
someone’s sinfulness—either the man’s own, in the
premortal world, or his parents’, sometime before he was
born.
12. Jesus’s answer taught a powerful lesson that I believe
relates to the priesthood ban: “Neither hath this man
sinned, nor his parents: but that the works of God should
be made manifest in him.”24
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13. I hear the Savior’s answer this way: “You’re not asking
the right question or thinking from a godly perspective.
25 You’re trying to make sense of a sad situation by
assigning blame without knowing all of the facts; but I
see this man’s condition as simply an opportunity for me
to bless him and show forth the power of God through a
miraculous work.”
14. How does this story relate to the priesthood ban? I
believe when we analyze the priesthood ban in a way
that seeks to assign blame, either to people of African
descent or to early leaders of the Church—and blame
has been assigned to both groups—we become
distracted. We miss the Lord’s grander, more eternal
vision and opportunity. We essentially ask, “Master, who
did sin, black people or the early Church leaders, that
the priesthood ban was imposed?” I believe if the Savior
stood beside us, His answer would be just as forwardlooking and glorious as His response to His disciples’
question about the blind man: “Neither have my black
children sinned, nor the prophets: but that the power of
God should be made manifest through a miraculous
work.”26
19. Unity and Peace through the Teachings of Latter-Day
Apostles and Prophets on the Fatherhood of God
20. We move toward this higher focus as we learn about the
true nature of God and our relationship to Him—truths
revealed through latter-day apostles and prophets.
Brotherhood and sisterhood through the gospel of Jesus
Christ, irrespective of race, ethnicity, and culture, has
always been a central message of The Church of Jesus
Christ of Latter-day Saints. In “The Family: A
Proclamation to the World,” the First Presidency and
Quorum of the Twelve Apostles state: “All human beings
—male and female—are created in the image of God.
Each is a beloved spirit son or daughter of heavenly
parents, and, as such, each has a divine nature and
destiny. … In the premortal realm, spirit sons and
daughters knew and worshipped God as their Eternal
Father.”37
21. As Elder Russell M. Nelson has taught, “Only the
comprehension of the true Fatherhood of God can bring
full appreciation of the true brotherhood of man. That
understanding inspires desire to build bridges of
cooperation instead of walls of segregation.”38
The Works and Power of God Made Manifest
A Special Phone Call
15. How are the works and power of God made manifest in
relation to the priesthood ban? My experience suggests
that because the prior ban is still well known, many
people may not expect The Church of Jesus Christ of
Latter-day Saints to achieve a worldwide multiracial
brotherhood and sisterhood. But this is precisely what
the Church has done, is doing, and is destined to do.27
President Henry B. Eyring taught that “a great day of
unity is coming,” at a time “in which we will be prepared
as a people for our glorious destiny.”28
16. I believe the Church's present and continuing success in
achieving unity across the earth will “attract the gaze of
all the world in latter days.”29 The world will be amazed
by this accomplishment. Many will come to recognize
this achievement not as the mere work of clever men and
women but as part of the prophesied “marvellous work
and a wonder” and “great day of unity” God Himself is
bringing to pass for the salvation of His children in the
last days, through the restored gospel of Jesus Christ.30
As President Ezra Taft Benson taught, “Only the gospel
will unite men of all races and nationalities in peace.
Only the gospel will bring joy, happiness, and salvation
to the human family.”31 President Dieter F. Uchtdorf
affirmed, “This is truly a universal Church, with members
spread across the nations of the earth proclaiming the
universal message of the gospel of Jesus Christ to all,
irrespective of language, race, or ethnic roots.”32
17. I believe The Church of Jesus Christ of Latter-day Saints
will increasingly shine and stand apart in unity, in
contrast to the racial and ethnic tensions and clashes
throughout the world. Note President Eyring’s further
insight: “We see increased conflict between peoples in
the world around us. Those divisions and differences
could infect us. … The need for that gift [of unity] to be
granted to us and the challenge to maintain it will grow
greater in the days ahead.”33 He promised that despite
challenges, the “prophesied gathering will
accelerate.”34
18. Regardless of how the priesthood ban came about, I’m
convinced our Heavenly Father is forwardly focused on
using it to show the world His works and His power to
unify His earthly children of all colors in peace and love.
35 I feel He wants each of us to have this same higher
focus.36
22. In part 1 of this essay, I said that I felt summoned by the
Lord in the summer of 1978. At the time, I knew nothing
of the prophets, seers, and revelators who unanimously
sought and received the revelation on the priesthood that
June. Even when I learned about them and accepted
them as living prophets, I never could have anticipated
that I would one day receive a telephone call from one of
them and actually discuss the revelation with him. But
while I was working on this very essay in June 2012—34
years to the month after the revelation—my cell phone
rang.
“Brother Corbitt?” the distinguished voice asked.
“Yes, this is Ahmad Corbitt.”
“Elder Perry!” the voice replied.
Not accustomed to receiving such direct phone calls, I
responded, “Elder L. Tom Perry?” probably sounding
ridiculous.
23. “That’s right!” he answered, ignoring my clumsiness.
24. He shared the purpose of his call, which related to my
Church assignment in New York at the time. He had no
idea I had been asked to write this paper. I thought it
remarkable—a true tender mercy—that the only phone
call I’ve ever received from one of the apostles who
participated in the revelation on the priesthood came at
the precise time I was working on this paper, and in the
same month of the revelation. The following is an excerpt
from my journal entry about that conversation, which I
share with Elder Perry’s permission:
25. “At some point, I told Elder Perry that I was writing about
the topic of the priesthood and African peoples. At that
moment it occurred to me for the first time (so far as I
can recall) that Elder Perry participated in the priesthood
revelation…. Elder Perry … shared with me that the
priesthood revelation experience was for him the most
spiritual and significant experience in the Thursday
Temple meetings in his thirty eight years of attending
them! He said the same was true for all of the Senior
Brethren at the time. His special witness touched me by
the power of the Holy Ghost. I began to become
emotional and asked him to excuse my emotion. In a
subdued voice, he then added, ‘We were not alone.’”
Page 110 of 136
Conclusion and Testimony
26. Like the Book of Mormon, living apostles and prophets
are essential in our Heavenly Father’s efforts to unify His
children throughout the world. Through Joseph Smith’s
incomparable prophetic ministry, the Lord brought forth
the Book of Mormon, which teaches and models
multiracial unity. The Lord also restored the priesthood
and laid the foundation of the Church, thus restoring the
fulness of the gospel of Jesus Christ to the world. The
ancient apostolic keys that were angelically bestowed
upon Joseph Smith have been transferred in their
entirety upon all of the Presidents of the Church, and
they rest today upon President Thomas S. Monson. I
marvel and wonder at the Father’s work in these last
days as He miraculously gathers His sons and
daughters of all races and ethnicities into a common
covenant family through the restored gospel.
27. I know the First Presidency and the Quorum of the
Twelve Apostles received a revelation from the Lord in
June of 1978. At the time, I felt it without understanding
it. I witness that through those latter-day apostles and
prophets, God parted the heavens and opened an
effectual door for all His children to receive a fulness of
His blessings. In my view, those leaders were
instruments in the Lord’s hands to bring about one of the
most significant worldwide changes necessary to
prepare God’s children for the Second Coming of Jesus
Christ.
28. Many people today use the phrase “change the world.”
The priesthood revelation truly has changed the world!
Only three of the recipients of that revelation are living as
I write this essay: President Monson, President Packer,
and Elder Perry. It will be a sad day—hopefully afar off—
when, in the Lord’s time, they pass to the next world.
When they do, I’m convinced they’ll find that the
revelation they received has changed that world too.
Lesson 27 Preparing the World for the Second Coming of
Jesus Christ
Doctrine and Covenants 45:15–46, 56–57; 29:7–9; 34:5–7; 39:19–23; 88:81–87.
Neil L. Andersen, “Preparing the World for the Second Coming,” Ensign or Liahona, May 2011, 49–52.
“Preparing for the Second Coming of Christ,” chapter 44 in Teachings of Presidents of the Church: Joseph F. Smith (1998), 389–97.
Preparing the World for the Second Coming
Your mission will be a sacred opportunity to bring others to Christ and help prepare for the Second
Coming of the Savior.
2.
3.
4.
1.I speak tonight especially to the
12- to 25-year-olds who hold the
priesthood of God. We think about
you a lot and we pray for you. I once
told the story of our four-year-old
grandson giving his little brother a
strong push. After consoling the
crying child, my wife, Kathy, turned
to the four-year-old and thoughtfully asked, “Why would
you push your little brother?” He looked at his
grandmother and responded, “Mimi, I’m sorry. I lost my
CTR ring, and I cannot choose the right.” We know that
you try hard to always choose the right. We love you very
much.
Have you ever thought about why you were sent to earth
at this specific time? You were not born during the time
of Adam and Eve or while pharaohs ruled Egypt or
during the Ming dynasty. You have come to earth at this
time, 20 centuries after the first coming of Christ. The
priesthood of God has been restored to the earth, and
the Lord has set His hand to prepare the world for His
glorious return. These are days of great opportunity and
important responsibilities. These are your days.
With your baptism, you declared your faith in Jesus
Christ. With your ordination to the priesthood, your
talents and spiritual capacities have been increased.
One of your important responsibilities is to help prepare
the world for the Second Coming of the Savior.
The Lord has appointed a prophet, President Thomas S.
Monson, to direct the work of His priesthood. To you,
President Monson has said: “The Lord needs
missionaries.”1 “Every worthy, able young man should
prepare to serve a mission. Missionary service is a
priesthood duty—an obligation the Lord expects of [you]
who have been given so very much.”2
5. Missionary service requires sacrifice. There will always
be something you leave behind when you respond to the
prophet’s call to serve.
6. Those who follow the game of rugby know that the New
Zealand All Blacks, a name given because of the color of
their uniform, is the most celebrated rugby team ever.3 To
be selected for the All Blacks in New Zealand would be
comparable to playing for a football Super Bowl team or
a World Cup soccer team.
7. In 1961, at age 18 and holding the Aaronic Priesthood,
Sidney Going was becoming a star in New Zealand
rugby. Because of his remarkable abilities, many thought
he would be chosen the very next year for the national
All Blacks rugby team.
8. At age 19, in this critical moment of his ascending rugby
career, Sid declared that he would forgo rugby to serve a
mission. Some called him crazy. Others called him
foolish.4 They protested that his opportunity in rugby
might never come again.
9. For Sid it was not what he was leaving behind—it was
the opportunity and responsibility ahead. He had a
priesthood duty to offer two years of his life to declare
the reality of the Lord Jesus Christ and His restored
gospel. Nothing—not even a chance to play on the
national team, with all the acclaim it would bring—would
deter him from that duty.5
10. He was called by a prophet of God to serve in the
Western Canadian Mission. Forty-eight years ago this
month, 19-year-old Elder Sidney Going left New Zealand
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11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
to serve as a missionary for The Church of Jesus Christ
of Latter-day Saints.
Sid told me of an experience he had on his mission. It
was evening, and he and his companion were just about
to return to their apartment. They decided to visit one
more family. The father let them in. Elder Going and his
companion testified of the Savior. The family accepted a
Book of Mormon. The father read all night. In the next
week and a half he read the entire Book of Mormon, the
Doctrine and Covenants, and the Pearl of Great Price. A
few weeks later the family was baptized.6
A mission instead of a place on the New Zealand All
Blacks team? Sid responded, “The blessing of [bringing
others] into the gospel far outweighs anything [you] will
ever sacrifice.”7
You’re probably wondering what happened to Sid Going
following his mission. Most important: an eternal
marriage to his sweetheart, Colleen; five noble children;
and a generation of grandchildren. He has lived his life
trusting in his Father in Heaven, keeping the
commandments, and serving others.
And rugby? After his mission Sid Going became one of
the greatest halfbacks in All Blacks history, playing for 11
seasons and serving for many years as captain of the
team.8
How good was Sid Going? He was so good that training
and game schedules were changed because he would
not play on Sunday.9 Sid was so good the Queen of
England acknowledged his contribution to rugby.10 He
was so good a book was written about him titled Super
Sid.
What if those honors had not come to Sid after his
mission? One of the great miracles of missionary service
in this Church is that Sid Going and thousands just like
him have not asked, “What will I get from my mission?”
but rather, “What can I give?”
Your mission will be a sacred opportunity to bring others
to Christ and help prepare for the Second Coming of the
Savior.
The Lord has long spoken of the necessary preparations
for His Second Coming. To Enoch, He declared,
“Righteousness will I send down out of heaven; and truth
will I send forth out of the earth, … and righteousness
and truth will I cause to sweep the earth as with a flood,
to gather out mine elect from the four quarters of the
earth.”11 The prophet Daniel prophesied that in the latter
days the gospel would roll forth unto the ends of the
earth as a “stone [that is] cut out of [a] mountain without
hands.”12 Nephi spoke of the latter-day Church as being
few in number but spread upon all the face of the earth.
13 The Lord declared in this dispensation, “Ye are called
to bring to pass the gathering of mine elect.”14 My young
brethren, your mission is a great opportunity and
responsibility, important to this promised gathering and
linked to your eternal destiny.
From the early days of the Restoration, the Brethren have
been very serious about their charge to declare the
gospel. In 1837, only seven years after the organization
of the Church, at a time of poverty and persecution,
missionaries were sent to teach the gospel in England.
Within the next few years, missionaries were preaching in
such diverse places as Austria, French Polynesia, India,
Jamaica, Chile, and China.15
The Lord has blessed this work, and the Church is being
established across the world. This meeting is being
translated into 92 languages. We are grateful for the
52,225 full-time missionaries serving in more than 150
countries.16 The sun never sets on righteous missionaries
testifying of the Savior. Think of the spiritual power of
21.
22.
23.
24.
25.
26.
27.
28.
29.
Page 112 of 136
52,000 missionaries, endowed with the Spirit of the Lord,
boldly declaring that there is “no other name given nor
any other way nor means whereby salvation can come
… , only in and through the name of Christ.”17 We
express appreciation to the tens of thousands of
returned missionaries who have given and continue to
give their very best. The world is being prepared for the
Second Coming of the Savior in large measure because
of the Lord’s work through His missionaries.
Missionary service is a spiritual work. Worthiness and
preparation are essential. President Monson has said:
“Young men, I admonish you to prepare for service as a
missionary. Keep yourselves clean and pure and worthy
to represent the Lord.”18 In the years prior to your
mission, please remember the sacred assignment ahead
of you. Your actions before your mission will greatly
influence the priesthood power you bring with you into
the mission. Prepare yourself well.
President Monson spoke of “every worthy, able young
man [preparing] to serve a mission.”19 On occasion,
because of health or other reasons, one might not be
able to serve. You will know your ability to serve as you
speak with your parents and your bishop. Should this be
your situation, please do not feel less important in the
noble commission before you. The Lord is very generous
to those who love Him, and He will open other doors for
you.
Some may wonder if they are too old to serve. A friend of
mine from China found the Church in Cambodia when he
was in his mid-20s. He wondered if he should still
consider a mission. After praying and speaking with his
bishop, he was called and served nobly in New York
City. Should your age concern you, pray and speak with
your bishop. He will guide you.
Fifty percent of all missionaries serve in their own
homeland. That is only right. The Lord has promised that
“every man shall hear the fulness of the gospel in his
own tongue, and in his own language.”20 You will be
called by prophecy and serve where you are needed
most.
I love meeting missionaries around the world. Recently
while I was visiting the Australia Sydney Mission, do you
know whom I found? Elder Sidney Going—the New
Zealand rugby legend. Now age 67, he is once again a
missionary, but this time with a companion of his own
choosing: Sister Colleen Going. He told me of a family
they were able to teach. The parents were members but
had been less active in the Church for many, many
years. Elder and Sister Going helped rekindle the family’s
faith. Elder Going told me of the power he felt while
standing at the baptismal font next to the father of the
family as the oldest son, now holding the priesthood,
baptized his younger brother and sister. He expressed
the joy of witnessing a united family pursuing eternal life
together.21
Speaking to you, the First Presidency has said:
“You are [a] choice [spirit] who [has] come forth in this
day when the responsibilities and opportunities, as well
as the temptations, are the greatest. …
“We pray for each of you … [that] you can do the great
work that lies before you … that you will be worthy [and
willing] to carry on the responsibilities of building the
kingdom of God and preparing the world for the Second
Coming of the Savior.”22
I love Harry Anderson’s painting of the Second Coming
of the Savior. It reminds me that He will come in majesty
and power. Amazing events will unfold on the earth and
in the skies.23
30. Those awaiting the Savior’s coming will “look for [Him].”
And He has promised, “I will come”! The righteous will
see Him “in the clouds of heaven [with all the holy
angels], clothed with power and great glory.”24 “An angel
shall sound his trump, and the saints … from the four
quarters of the earth”25 will “be caught up to meet him.”26
Those “that have slept,” meaning those worthy Saints
who have died, “shall [also] come forth to meet [Him].”27
31. The scripture reads, “The Lord [will] set his foot upon
[the] mount,”28 and “[He] shall utter his voice, and all the
ends of the earth shall hear it.”29
32. My young brethren of the priesthood, I testify of the
majesty, but most of all, of the certainty of this
magnificent event. The Savior lives. He will return to the
earth. And whether on this side of the veil or the other,
you and I will rejoice in His coming and thank the Lord
that He sent us to earth at this time to fulfill our sacred
duty of helping prepare the world for His return. In the
name of Jesus Christ, amen.
Chapter 44: Preparing for the Second Coming of Christ
Teachings of Presidents of the Church: Joseph F. Smith, (2011), 388–97
1.
2.
3.
4.
5.
We believe in the literal Second Coming of the Savior,
Jesus Christ, who was resurrected from the dead,
ascended into heaven, and will come again to reign as
King of Kings and Lord of Lords.
President Joseph F. Smith bore strong testimony to the
reality of the Second Coming of the Savior. He counseled
the Saints to study the words of the prophets of God
concerning the Second Coming and to prepare
themselves for that event by honoring their covenants.
He taught that the Church is a “special harbinger of the
Savior’s second coming”1 and is preparing the earth for
His millennial reign. The Savior’s coming is “not far
distant,” declared President Smith, “for the signs of his
coming are now very plain.” He and the other members
of the First Presidency urged the Saints to “labor in the
fear of God that we may be with His holy company when
He comes. For He will come in the clouds and save His
saints while His angels will reap the earth and cleanse it
from sin.”2
In a spirit of hope and joy President Smith said: “The
clouds of error that overspread Christendom during
those ages of misconception and contention are clearing
away, and a broadening prospect is opening to view of
the speedy coming of the great Millennium predicted by
all the inspired prophets of the past. We congratulate the
whole world on the brightness and glory of the dawning
of that millennial day, and the extending of its rays
throughout the earth.”3
In regard to … the judgments of God that are about to be
poured out upon the nations, if the people will … read
the predictions of the prophets concerning them,
especially those referred to by the angel Moroni, when
conversing with the Prophet Joseph Smith, at the
opening up of this dispensation, I think they will be
thoroughly satisfied and convinced, if they have any faith
at all, that these coming judgments are not matters of
mere speculation or supposition, nor of tradition handed
down from remote ages, but that they are matters of fact,
or will be ere long, when God shall consummate his
designs against the wicked and ungodly of the world.
For not only have prophets and inspired men declared
these things, but they have been declared by the voice
of the Lord, and by holy messengers sent from the
presence of God, as well in modern as in ancient times.
The Angel Moroni, who visited Joseph Smith on the 21st
of September, 1823, quoted the Scriptures concerning
these judgments, and declared that the predictions of
the prophets had not yet been fulfilled, but that they
would be in this dispensation, and that the beginning
was now at hand, even at the door. Among these
quotations I would like to call your attention to Malachi,
[third] chapter: “Behold, I send my messenger, and he
shall prepare the way before me,” etc. “But who may
6.
7.
8.
9.
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abide the day of his coming? And who shall stand when
he appeareth? For he is like a refiner’s fire, and like
fullers’ soap, and he shall sit as a refiner and purifier of
silver,” etc. “And I will come near to you to judgment, and
I will be a swift witness against the sorcerers, and
against the adulterers, and against false swearers, and
against those that oppress the hireling in his wages, the
widow, and the fatherless, and that turn aside the
stranger from the right, and fear not me, saith the Lord of
Hosts.” [Malachi 3:1–3, 5.]
And again, Malachi, 4th chapter—all of which was
quoted by Moroni—“For behold, the day cometh that
shall burn as an oven, and all the proud, yea, and all that
do wickedly, shall be as stubble, and the day that
cometh shall burn them up, saith the Lord of Hosts, that
it shall leave them neither root nor branch.” [Malachi
4:1.] Again, Moroni quoted the 11th chapter of Isaiah, in
which are these words on this subject: “But with
righteousness shall he judge the poor, and reprove with
equity for the meek of the earth; and he shall smite the
earth with the rod of his mouth, and with the breath of his
lips shall he slay the wicked.” [Isaiah 11:4.]
Again, Acts, 3d chapter, 22d and 23d verses—quoted
by Moroni just as they read in the New Testament—“A
prophet shall the Lord your God raise up unto you. …
Him shall ye hear in all things whatsoever he shall say
unto you, and it shall come to pass that every soul which
will not hear that prophet shall be destroyed from among
the people.” Now this is strong language, and to the
point. Moroni declared that this prophet was Christ at his
second coming; that this scripture was not fulfilled, but
was about to be fulfilled in the literal coming of the Son of
Man to reign upon the earth and to execute judgment
upon the world. Moroni also quoted Joel, 2d chapter,
28th to the 32d verses, declaring that this scripture was
also shortly to be fulfilled: “And I will show wonders in the
heavens and in the earth, blood, and fire, and pillars of
smoke, &c. And it shall come to pass that whosoever
shall call on the name of the Lord shall be delivered, for
in Mount Zion and in Jerusalem shall be deliverance, as
the Lord hath said, and in the remnant whom the Lord
shall call.” [See Joseph Smith—History 1:36–41.]
Now, it seems to me that none of the interest or
importance of this vital subject are lost in the fact that we
are not left to the traditions of the fathers nor to the
written word solely, nor to any uncertain means for the
verification of these predictions, but rather our interest
should be awakened from the fact that an angel from
heaven, an actual messenger from the presence of God,
has re-iterated these very predictions to man on the
earth in this generation.
Some of these passages of scripture quoted by the
angel were presumed to have been fulfilled in the days
10.
11.
12.
13.
14.
15.
16.
of the ancient apostles. Thus the world was in ignorance
respecting them. All uncertainty upon this subject is now,
however, dispelled, and the truth is made plain to all. For
Moroni declared to Joseph Smith that these scriptures
had not been fulfilled, but that the set time had come
when they would be fulfilled, every whit, and the coming
of Christ, the execution of the judgements, and the
ushering in of the final reign of peace therein referred to,
should be consummated in this dispensation. The power
of the wicked nations of the earth will be broken. Thrones
shall totter, and kingdoms fall, while Zion shall arise and
shine, and put on her beautiful garments, and be clothed
with power, wisdom, majesty and dominion upon the
earth. Babylon must fall to rise no more.4
The righteous will heed the signs and prepare
themselves for the Savior’s coming.
The many eruptions, earthquakes and tidal waves which
have occurred … are signs which the Savior declared
should foreshadow his second coming, although he said
his advent should be as a thief in the night, still he gave
certain signs which would indicate as surely his coming
as the budding trees the coming of summer. The wise
and prudent will heed the warning and prepare
themselves that they be not taken unawares. Not the
least of the signs of the times is this, that the gospel is
being preached unto the poor, as a witness unto all
nations.5
The Latter-day Saints … believe in the statements of the
Holy Scriptures, that calamities will befall the nations as
signs of the coming of Christ to judgment. They believe
that God rules in the fire, the earthquake, the tidal wave,
the volcanic eruption, and the storm. Him they recognize
as the Master and Ruler of nature and her laws, and
freely acknowledge his hand in all things. We believe
that his judgments are poured out to bring mankind to a
sense of his power and his purposes, that they may
repent of their sins and prepare themselves for the
second coming of Christ to reign in righteousness upon
the earth.
We firmly believe that Zion—which is the pure in heart—
shall escape, if she observes to do all things whatsoever
God has commanded; but, in the opposite event, even
Zion shall be visited “with sore affliction, with pestilence,
with plague, with sword, with vengeance, and with
devouring fire” (Doctrine and Covenants 97:26). All this
that her people may be taught to walk in the light of truth
and in the way of the God of their salvation.
We believe that these severe, natural calamities are
visited upon men by the Lord for the good of his
children, to quicken their devotion to others, and to bring
out their better natures, that they may love and serve
him. We believe, further, that they are the heralds and
tokens of his final judgment, and the schoolmasters to
teach the people to prepare themselves by righteous
living for the coming of the Savior to reign upon the
earth, when every knee shall bow and every tongue
confess that Jesus is the Christ.
If these lessons are impressed upon us and upon the
people of our country, the anguish, and the loss of life
and toil, sad, great and horrifying as they were, will not
have been endured in vain.6
I … testify, that unless the Latter-day Saints will live their
religion, keep their covenants with God and their
brethren, honor the priesthood which they bear, and try
faithfully to bring themselves into subjection to the laws
of God, they will be the first to fall beneath the judgments
of the Almighty, for his judgments will begin at his own
house.
17. Therefore, those who have made a covenant with the
Lord by baptism, and have broken that covenant, who
profess to be saints and are not, but are sinners, and
covenant-breakers, and partakers of the sins of Babylon,
most assuredly will “receive of her plagues,” for it is
written that the righteous will barely escape [see
Revelation 18:4; D&C 63:34]. This is my testimony in
relation to these matters. We rely upon the word of the
Lord in these things, and not upon the word of man, for
not only have angels, but God Almighty has spoken from
the heavens in this our own age of the world, and we
know his word is true.
18. That we as a people may be prepared not only for the
judgments, but for the glory and coming of our Lord, that
we may escape the calamities to be poured out upon the
wicked, and receive the welcome plaudit of the faithful
servant, and be counted worthy to stand in the presence
of the Lord in his glorious kingdom, is my prayer.7
19. We hear about living in perilous times. We are in perilous
times, but I do not feel the pangs of that terror. It is not
upon me. I propose to live so that it will not rest upon me.
I propose to live so that I shall be immune from the perils
of the world, if it be possible for me to so live, by
obedience to the commandments of God and to his laws
revealed for my guidance. No matter what may come to
me, if I am only in the line of my duty, if I am in fellowship
with God, if I am worthy of the fellowship of my brethren,
if I can stand spotless before the world, without blemish,
without transgression of the laws of God, what does it
matter to me what may happen to me? I am always
ready, if I am in this frame of understanding mind and
conduct. It does not matter at all. Therefore I borrow no
trouble nor feel the pangs of fear.
20. The Lord’s hand is over all, and therein I acknowledge
his hand. Not that men are at war, not that nations are
trying to destroy nations, not that men are plotting
against the liberties of their fellow creatures, not in those
respects at all; but God’s hand is not shortened. He will
control the results that will follow. He will overrule them in
a way that you and I, today, do not comprehend, or do
not foresee, for ultimate good.8
21. Obedience to the gospel will prepare the world for the
coming of the Savior.
22. Obedience to the Gospel will save the world from sin,
abolish war, strife and litigation, and usher in the
millennial reign. It will restore the earth to its rightful
owner, and prepare it for the inheritance of the just.
These are all principles of [the] Gospel of Christ, and the
effects which will flow from their acceptance and
adoption by mankind.9
23. The gospel is salvation, and without it there is nothing
worth having. We came naked into the world and shall
go hence the same. If we were to accumulate half the
world, it would avail us nothing so far as prolonging life
here, or securing eternal life hereafter. But the gospel
teaches men to be humble, faithful, honest and righteous
before the Lord and with each other, and in proportion as
its principles are carried out so will peace and
righteousness extend and be established on the earth,
and sin, contention, bloodshed and corruption of all
kinds cease to exist, and the earth become purified and
be made a fit abode for heavenly beings; and for the
Lord our God to come and dwell upon, which he will do
during the Millennium.10
24. The Church of Jesus Christ of Latter-day Saints …
regards it as part of its mission to prepare the way for the
literal and glorious coming of the Son of God to the
earth, to reign over it and dwell with His people. As part
of that work of preparation the Saints believe that Israel,
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so long scattered among the nations of the earth, will be
gathered together and restored to the lands promised to
their fathers as an everlasting inheritance. …
25. … Those who have received the Gospel in the world …
will be factors in carrying out God’s purposes. They will
be conjoint laborers with Him in bringing to pass not only
their own salvation in time and in eternity, but the
salvation of all Israel and of the Gentiles who will receive
the Gospel. They will be fulfillers of ancient prophecies.
Isaiah, in the glow of the inspiration of God, saw them
and their labors when he cried aloud: “It shall come to
pass in the last days that the mountain of the Lord’s
house shall be established in the top of the mountains,
and shall be exalted above the hills, and all nations shall
flow unto it” (Isaiah ii:2–3). Of them Jeremiah was
speaking when he repeated God’s promise to Israel to
be fulfilled in the last days: “I will take you, one of a city
and two of a family, and I will bring you to Zion, and I will
give you pastors according to mine heart, which shall
feed you with knowledge and understanding” (Jeremiah
iii:14–15).11
26. The Lord … decreed a decree which He said His people
should realize: That they should begin from that very
hour to prevail over all their enemies and, inasmuch as
they continued to be faithful in keeping His laws He had
given unto them, it was decreed that they should prevail
until all enemies were subdued—not subdued by
violence or the spirit of contention or of warfare but
subdued by the power of eternal truth, by the majesty
and power of Almighty God. … The increased power of
the righteous and of the upright covenanted people of
God should be magnified and increased, until the world
shall bow and acknowledge that Jesus is the Christ, and
that there is a people preparing for His coming in power
and glory to the earth again [see D&C 103:5–8].12
27. The Church of Jesus Christ of Latter-day Saints is no
partisan Church. It is not a sect. It is The Church of
Jesus Christ of Latter-day Saints. It is the only one today
existing in the world that can and does legitimately bear
the name of Jesus Christ and his divine authority. I make
this declaration in all simplicity and honesty before you
and before all the world, bitter as the truth may seem to
those who are opposed and who have no reason for that
opposition. It is nevertheless true and will remain true
until he who has a right to rule among the nations of the
earth and among the individual children of God
throughout the world shall come and take the reins of
government and receive the bride that shall be prepared
for the coming of the Bridegroom.13
Lesson 28 Hastening the Work of Salvation
Dieter F. Uchtdorf, “Are You Sleeping through the Restoration?” Ensign or Liahona, May 2014, 58–62.
“Hastening the Work of Salvation,” Ensign, Oct. 2013, 36–39.
Are You Sleeping through the Restoration?
There is too much at stake for us as individuals, as families, and as Christ’s Church to give only a
halfhearted effort to this sacred work.
3.
4.
5.
1.Nearly 200 years ago, the
American short story “Rip Van
Winkle” became an instant classic.
The main character, Rip, is an
unambitious man who is very good
at avoiding two things: work and his
wife.
2.One day, while wandering in the
mountains with his dog, he discovers a group of
strangely dressed men drinking and playing games.
After accepting some of their liquor, Rip becomes
drowsy and closes his eyes for a moment. When he
opens his eyes again, he is surprised to find that his dog
is gone, his rifle has rusted, and he now has a long
beard.
Rip makes his way back to his village only to discover
that everything has changed. His wife has died, his
friends are gone, and the portrait of King George III in
the tavern has been replaced by a portrait of someone
he does not recognize—by General George Washington.
Rip Van Winkle had been sleeping for 20 years! And in
the process, he had missed one of the most exciting
periods in the history of his country—he had slept
through the American Revolution.
In May 1966, Dr. Martin Luther King Jr. used this story as
an illustration for his speech “Don’t Sleep Through the
Revolution.”1
6.
Today, I would like to take the same theme and propose
a question to all of us who hold God’s priesthood: are
you sleeping through the Restoration?
We Are Living in the Time of the Restoration
7.
8.
9.
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Sometimes we think of the Restoration of the gospel as
something that is complete, already behind us—Joseph
Smith translated the Book of Mormon, he received
priesthood keys, the Church was organized. In reality,
the Restoration is an ongoing process; we are living in it
right now. It includes “all that God has revealed, all that
He does now reveal,” and the “many great and important
things” that “He will yet reveal.”2 Brethren, the exciting
developments of today are part of that long-foretold
period of preparation that will culminate in the glorious
Second Coming of our Savior, Jesus Christ.
This is one of the most remarkable periods of the world’s
history! Ancient prophets yearned to see our day.
When our time in mortality is complete, what experiences
will we be able to share about our own contribution to
this significant period of our lives and to the furthering of
the Lord’s work? Will we be able to say that we rolled up
our sleeves and labored with all our heart, might, mind,
and strength? Or will we have to admit that our role was
mostly that of an observer?
10. I suppose there are a variety of reasons why it is easy to
become a bit sleepy with regard to building the kingdom
of God. Let me mention three major ones. As I do, I invite
you to ponder if any might apply. If you see room for
improvement, I ask you to consider what could be done
to change for the better.
Selfishness
11. First, selfishness.
12. Those who are selfish seek their own interests and
pleasure above all else. The central question for the
selfish person is “What’s in it for me?”
13. Brethren, I am sure you can see that this attitude is
clearly contrary to the spirit required to build God’s
kingdom.
14. When we seek self-service over selfless-service, our
priorities become centered on our own recognition and
pleasure.
15. Past generations had their struggle with variations of
egotism and narcissism, but I think today we are giving
them serious competition. Is it any coincidence that the
Oxford Dictionary recently proclaimed “selfie” as the
word of the year?3
16. Naturally, we all have a desire for recognition, and there
is nothing wrong with relaxing and enjoying ourselves.
But when seeking the “gain and praise of the world”4 is a
central part of our motivation, we will miss the
redemptive and joyful experiences that come when we
give generously of ourselves to the work of the Lord.
17. What is the remedy?
18. The answer, as always, lies in the words of Christ:
19. “Whosoever will come after me, let him deny himself, and
take up his cross, and follow me.
20. “For whosoever will save his life shall lose it; but
whosoever shall lose his life for my sake and the
gospel’s, the same shall save it.”5
21. Those who wholeheartedly turn their lives over to our
Savior and serve God and fellowman discover a richness
and fulness to life that the selfish or egotistic will never
experience. The unselfish give of themselves. These may
be small gifts of charity that have a grand impact for
good: a smile, a handshake, a hug, time spent in
listening, a soft word of encouragement, or a gesture of
caring. All these acts of kindness can change hearts and
lives. When we take advantage of the unlimited
opportunities to love and serve our fellowmen, including
our spouse and family, our capacity to love God and to
serve others will greatly increase.
22. Those who serve others will not sleep through the
Restoration.
Addictions
23. Another thing that may cause us to sleepwalk through
this significant season of the world is addiction.
24. Addictions often begin subtly. Addictions are thin
threads of repeated action that weave themselves into
thick bonds of habit. Negative habits have the potential
to become consuming addictions.
25. These binding chains of addiction can have many forms,
like pornography, alcohol, sex, drugs, tobacco,
gambling, food, work, the Internet, or virtual reality.
Satan, our common enemy, has many favorite tools he
uses to rob us of our divine potential to accomplish our
mission in the Lord’s kingdom.
26. It saddens our Heavenly Father to see how willingly
some of His noble sons extend their wrists to accept the
chains of devastating addictions.
27. Brethren, we bear the eternal priesthood of Almighty
God. We are truly sons of the Most High and are
endowed with unspeakable potential. We are designed
to soar freely through the heavens. We are not meant to
be shackled to the earth, imprisoned in straitjackets of
our own making.
28. What is the remedy?
29. The first thing we must understand is that addictions are
so much easier to prevent than to cure. In the Savior’s
words, “Suffer none of these things to enter into your
heart.”6
30. Several years ago, President Thomas S. Monson and I
were offered an opportunity to tour Air Force One—the
magnificent aircraft that transports the president of the
United States. There were painstaking security checks
by the Secret Service, and I smiled a little as agents
searched our dear prophet prior to boarding.
31. Then the pilot in command invited me to take the
captain’s seat. It was a remarkable experience to again
sit at the helm of a wonderful flying machine like the kind
I had flown for so many years. Memories of flights across
oceans and continents filled my heart and mind. I
envisioned exciting takeoffs and landings at airports all
over the world.
32. Almost unconsciously, I placed my hands on the four
throttles of the 747. Just then, a beloved and
unmistakable voice came from behind—the voice of
Thomas S. Monson.
33. “Dieter,” he said, “don’t even think about it.”
34. I’m not admitting to anything, but it just may be that
President Monson read my mind.
35. When we are tempted to do things we should not do, let
us listen to the loving warning of trusted family and
friends, our beloved prophet, and always the Savior.
36. The best defense against addiction is never to start.
37. But what of those who find themselves in the grip of
addiction?
38. Please know, first of all, that there is hope. Seek help
from loved ones, Church leaders, and trained
counselors. The Church provides addiction recovery
help through local Church leaders, the Internet,7 and in
some areas, LDS Family Services.
39. Always remember, with the Savior’s help, you can break
free from addiction. It may be a long, difficult path, but
the Lord will not give up on you. He loves you. Jesus
Christ suffered the Atonement to help you change, to
free you from the captivity of sin.
40. The most important thing is to keep trying—sometimes it
takes several attempts before people find success. So
don’t give up. Don’t lose faith. Keep your heart close to
the Lord, and He will give you the power of deliverance.
He will make you free.
41. My dear brethren, always keep far away from habits that
could lead to addiction. Those who do so will be able to
devote their heart, might, mind, and strength to the
service of God.
42. They will not sleep through the Restoration.
Competing Priorities
43. A third obstacle that prevents us from fully engaging in
this work is the many competing priorities we face. Some
of us are so busy that we feel like a cart pulled by a
dozen work animals—each straining in a different
direction. A lot of energy is expended, but the cart
doesn’t go anywhere.
44. Often we devote our best efforts in pursuit of a hobby, a
sport, vocational interests, and community or political
issues. All these things may be good and honorable, but
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45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
57.
are they leaving us time and energy for what should be
our highest priorities?
What is the remedy?
Once again, it comes from the words of the Savior:
“Thou shalt love the Lord thy God with all thy heart, and
with all thy soul, and with all thy mind.
“This is the first and great commandment.
“And the second is like unto it, Thou shalt love thy
neighbour as thyself.”8
Everything else in life should be secondary to these two
great priorities.
Even in Church service, it is easy to spend a lot of time
just going through the motions without the heart or the
substance of discipleship.
Brethren, we as priesthood bearers have committed to
be a people who love God and our neighbor and who
are willing to demonstrate that love through word and
deed. That is the essence of who we are as disciples of
Jesus Christ.
Those who live up to these principles will not sleep
through the Restoration.
A Call to Awaken
The Apostle Paul wrote, “Awake thou that sleepest, and
arise from the dead, and Christ shall give thee light.”9
My dear friends, know that you are sons of light.
Don’t allow selfishness! Don’t allow habits that could lead
to addiction! Don’t allow competing priorities to lull you
58.
59.
60.
61.
62.
63.
into indifference or detachment from blessed
discipleship and ennobling priesthood service!
There is too much at stake for us as individuals, as
families, and as Christ’s Church to give only a
halfhearted effort to this sacred work.
Being a disciple of Jesus Christ is not an effort of once a
week or once a day. It is an effort of once and for all.
The Lord’s promise to His true priesthood holders is
almost too grand to comprehend.
Those who are faithful unto the Aaronic and Melchizedek
Priesthoods and magnify their callings “are sanctified by
the Spirit unto the renewing of their bodies.” Therefore,
all that our Father has will be given unto them.10
I testify that the cleansing power of the Atonement of
Jesus Christ and the transformative power of the Holy
Ghost can heal and rescue mankind. It is our privilege,
our sacred duty, and our joy to heed the Savior’s call to
follow Him with a willing mind and full purpose of heart.
Let us “shake off the chains with which [we] are bound,
and come forth out of obscurity, and arise from the
dust.”11
Let us be awake and not be weary of well-doing, for we
“are laying the foundation of a great work,”12 even
preparing for the return of the Savior. Brethren, when we
add the light of our example as a witness to the beauty
and power of restored truth, we will not sleep through the
Restoration. Of this I testify and leave you my blessing in
the sacred name of our Master, even Jesus Christ, amen.
Hastening the Work of Salvation
As we invite, love, and serve others, we become true disciples of Jesus Christ and help hasten the work of salvation.
1.
Although there is excitement about full-time missionaries
working online and giving tours in meetinghouses, those
changes are only a tiny part of the big picture of the work
of salvation. Far more important is how we as members
fit into the larger picture of hastening the work of
salvation. We are not being asked to engage in a new
program. We are simply being encouraged to be true
disciples of Jesus Christ. Our role is to immerse
ourselves in loving and serving those around us—
comforting a co-worker in need, inviting our friends to a
baptism, helping an elderly neighbor with his yard work,
inviting a less-active member over for a meal, or helping
a neighbor with her family history. These are all natural,
joyful ways to invite less-active members and those not
of our faith into our lives and consequently into the light
of the gospel. Sharing with them the fun times and the
sacred times of our lives may actually be the most
effective way any of us can “labor in [Jesus Christ’s]
vineyard for the salvation of the souls of men [and
women]” (D&C 138:56).
3.
4.
Members and Missionaries Work Together under
Priesthood Keys
5.
What Is the Work of Salvation?
2.
The work of salvation is Heavenly Father’s work “to bring
to pass the immortality and eternal life of man” (Moses
1:39). This important work includes member missionary
work, convert retention, activation of less-active
members, temple and family history work, and teaching
the gospel.1 Too often, we think these aspects of the
gospel are unrelated. But in The Work of Salvation:
Worldwide Leadership Broadcast on June 23, 2013,
Elder Russell M. Nelson of the Quorum of the Twelve
Apostles taught that “the work really is indivisible. These
efforts are not separate; they’re all part of the work of
salvation.”2
The phrase “Hastening the Work of Salvation”—the name
of the broadcast’s companion website
(hasteningthework.lds.org)—refers to the Lord’s promise:
“Behold, I will hasten my work in its time” (D&C 88:73).
Essential priesthood ordinances—baptism, confirmation,
ordination to the priesthood for men, and temple
ordinances—stand as milestones along our path to
return to our Heavenly Father. As we participate in the
work of salvation, we follow and inspire others to follow
this covenant path.
6.
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The time has come to refocus on the fundamental
principle that membership in the Lord’s Church means
being called to be fully engaged in His work of salvation.
Stake presidents and bishops hold the priesthood keys
of missionary work in their Church units3 and help
members do what true disciples of Christ do—share the
light of the gospel. Mission presidents hold priesthood
keys that enable them to direct the work of the
missionaries they lead.4 Full-time missionaries are
trained to teach those who have been prepared to
receive the gospel. They help the members with the
members’ missionary work, not vice versa. Full-time and
member missionaries are thus partners in bringing the
gospel into the lives of those the Lord has prepared to
receive it.
During the broadcast, President Thomas S. Monson said:
“Now is the time for members and missionaries to come
7.
together, to work together, to labor in the Lord’s vineyard
to bring souls unto Him. He has prepared the means for
us to share the gospel in a multitude of ways, and He will
assist us in our labors if we will act in faith to fulfill His
work.”5
Elder Neil L. Andersen of the Quorum of the Twelve
Apostles spoke of the importance of love. He said, “We
work together in faith and unity—faith that the Lord will
guide our steps and unity with each other and with the
missionaries, always motivated by our love for [Jesus
Christ], our love for one another, and our love for those
we serve.”6
Ward Councils Lead Out, Ward Mission Leaders
Coordinate
8.
Under the direction of the bishop, the ward council
facilitates, supports, and coordinates the efforts of ward
members by planning and leading the work of salvation
for the ward.7
9. As a member of the ward council, the ward mission
leader “coordinates the ward’s efforts to find, teach, and
baptize investigators. He coordinates this work with the
work of the full-time missionaries.”8
10. Speaking to ward mission leaders, Elder Nelson said:
“Help [the missionaries] to fill their appointment books
with meaningful opportunities and appointments so that
they won’t have time to knock on doors searching for
people to teach. … [You] are the connecting link
between the missionaries, the ward council, and the
members of the ward.”9
The True Mark of Success
11. As Latter-day Saints we are blessed to be living in this
time when the Lord is hastening His work. Because God
has a purpose in placing us on earth at this time, we
have the capacity to do more than we think we can. As
long as we reach out in kindness and love to those who
need our friendship and help, we will not fail. Missionary
success comes by following the inspiration that flows
into our minds and hearts and simply inviting others into
our gospel-centered lives. The invitation is the mark of
success, not whether people get baptized or become
active in the Church. As Elder Jeffrey R. Holland of the
Quorum of the Twelve Apostles said of the great army of
missionaries now entering the mission field: “The hour is
upon us in which we must now say, ‘Here they come.’ All
of us must plan for and use this heaven-sent resource in
the most productive way possible.”10
12. It is time for all of us to understand more clearly our role
in hastening the work of salvation. As we make member
missionary work, convert retention, activation of lessactive members, temple and family history work, and
teaching the gospel a natural part of our lives, we will
experience great joy and be endowed with the spiritual
gifts we need to strengthen the Church in the 21st
century.
13. For the video of The Work of Salvation: Worldwide
Leadership Broadcast, visit hasteningthework.lds.org.
You can find Handbook 2: Administering the Church
online at lds.org/manual/handbook.
Page 118 of 136
Handouts
Page 119 of 136
FOUNDATIONS OF THE RESTORATION—LESSON 4
The Book of Mormon—
Keystone of Our Religion
“The Keystone in Our Witness of Christ”
“The Book of Mormon is the keystone in our witness of Jesus Christ, who is Himself the
cornerstone of everything we do. It bears witness of His reality. . . . Its testimony of the Master
is clear, undiluted, and full of power. . . . Much of the Christian world today rejects the divinity
of the Savior. They question His miraculous birth, His perfect life, and the reality of His glorious
resurrection. The Book of Mormon teaches in plain and unmistakable terms about the truth of all of those.
It also provides the most complete explanation of the doctrine of the Atonement” (Ezra Taft Benson, “The Book
of Mormon—Keystone of Our Religion,” Ensign, Nov. 1986, 5).
The Book of Mormon—
Keystone of Our Religion
“The Keystone of Our Doctrine”
“In the Book of Mormon we will find the fulness of those doctrines required for our salvation.
And they are taught plainly and simply so that even children can learn the ways of salvation and
exaltation. The Book of Mormon offers so much that broadens our understandings of the doctrines
of salvation. Without it, much of what is taught in other scriptures would not be nearly so plain and
precious” (Ezra Taft Benson, “The Book of Mormon—Keystone of Our Religion,” Ensign, Nov. 1986, 6).
The Book of Mormon—
Keystone of Our Religion
© 2015 BY INTELLECTUAL RESERVE, INC. ALL RIGHTS RESERVED.
“The Keystone of Testimony”
“The Book of Mormon is the keystone of testimony. Just as the arch crumbles if the keystone is
removed, so does all the Church stand or fall with the truthfulness of the Book of Mormon. . . .
If the Book of Mormon be true . . . then one must accept the claims of the Restoration and all
that accompanies it” (Ezra Taft Benson, “The Book of Mormon—Keystone of Our Religion,”
Ensign, Nov. 1986, 6).
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FOUNDATIONS OF THE RESTORATION—LESSON 10
Balancing Church History
Elder Steven E. Snow of the Seventy said:
“The Internet has put all kinds of information at our fingertips—good, bad, truthful, untruthful—
including information on Church history. You can read a great deal about our history, but it’s important to read about it and understand it in context. The difficulty with some information online is that
it’s out of context and you don’t really see the whole picture.
“Information that tries to embarrass the Church is generally very subjective and unfair. We should
seek sources that more objectively describe our beliefs and our history. Some websites are very mean-spirited and
can be sensational in how they present the information. Look for sources by recognized and respected historians,
whether they’re members of the Church or not.
“Some young people are surprised and shocked by anti-Mormon material on the Internet because they haven’t
fortified themselves against it. They may not have spent enough time on the spiritual side to prepare and strengthen
themselves for whatever may come. When life experiences come to knock their legs out from under them, it’s
important that they do those basic things we always talk about: continuing to study the scriptures and having
meaningful prayer with our Heavenly Father. Those basic things prepare people for all kinds of adversity, including
anti-Mormon articles they’ll come across online” (“Balancing Church History,” New Era, June 2013, 21–22).
Balancing Church History
Elder Steven E. Snow of the Seventy said:
“The Internet has put all kinds of information at our fingertips—good, bad, truthful, untruthful—
including information on Church history. You can read a great deal about our history, but it’s important
to read about it and understand it in context. The difficulty with some information online is that it’s out
of context and you don’t really see the whole picture.
“Information that tries to embarrass the Church is generally very subjective and unfair. We should seek
sources that more objectively describe our beliefs and our history. Some websites are very mean-spirited and can be
sensational in how they present the information. Look for sources by recognized and respected historians, whether
they’re members of the Church or not.
© 2015 BY INTELLECTUAL RESERVE, INC. ALL RIGHTS RESERVED.
“Some young people are surprised and shocked by anti-Mormon material on the Internet because they haven’t
fortified themselves against it. They may not have spent enough time on the spiritual side to prepare and strengthen
themselves for whatever may come. When life experiences come to knock their legs out from under them, it’s
important that they do those basic things we always talk about: continuing to study the scriptures and having
meaningful prayer with our Heavenly Father. Those basic things prepare people for all kinds of adversity, including
anti-Mormon articles they’ll come across online” (“Balancing Church History,” New Era, June 2013, 21–22).
Page 121 of 136
FOUNDATIONS OF THE RESTORATION—LESSON 10
Discerning Truth from Error
In all gospel dispensations, the forces of evil have opposed God and His work. But God’s work will not be frustrated. In these
latter days, the stone has been cut out of the mountain, and it will “roll forth, until it fills the whole earth” (D&C 65:2). However,
because individual members of the Church can be deceived, we each need to “watch and pray always” (3 Nephi 18:18).
“There is no need for you or for me, in
this enlightened age when the fulness
of the gospel has been restored, to sail
uncharted seas or to travel unmarked roads
in search of truth. A loving Heavenly Father
has plotted our course and provided an unfailing guide—even obedience. A knowledge of truth and
the answers to our greatest questions come to us as we
are obedient to the commandments of God” (Thomas S.
Monson, “Obedience Brings Blessings,” Ensign or Liahona,
May 2013, 89).
“My dear friends—please, first doubt your
doubts before you doubt your faith. We
must never allow doubt to hold us prisoner
and keep us from the divine love, peace,
and gifts that come through faith in the
Lord Jesus Christ” (Dieter F. Uchtdorf,
“Come, Join with Us,” Ensign or Liahona, Nov. 2013, 23).
“Satan is the great deceiver, ‘the accuser
of [the] brethren’ [Revelation 12:10], the
father of all lies [see John 8:44], who
continually seeks to deceive that he might
overthrow us [D&C 50:3]. . . .
“For those who already embrace the truth,
his primary strategy is to spread the seeds of doubt. For
example, he has caused many members of the Church to
stumble when they discover information about the Church
that seems to contradict what they had learned previously.
© 2015 BY INTELLECTUAL RESERVE, INC. ALL RIGHTS RESERVED.
“If you experience such a moment, remember that in this
age of information there are many who create doubt about
anything and everything, at any time and every place. . . .
“. . . And it is always good to keep in mind that just
because something is printed on paper, appears on the
Internet, is frequently repeated, or has a powerful group of
followers doesn’t make it true.
“Sometimes untrue claims or information are presented
in such a way that they appear quite credible. . . .
“. . . What may seem contradictory now may be
perfectly understandable as we search for and receive more
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trustworthy information” (Dieter F. Uchtdorf, “What Is
Truth?” [Church Educational System devotional, Jan. 13,
2013], lds.org/broadcasts).
“When we begin by measuring modern
practices and proposals against what we
know of God’s plan and the premises given
in the word of God and the teachings of
His living prophets, . . . we know that this
puts us on safe ground eternally” (Dallin
H. Oaks, “As He Thinketh in His Heart” [evening with Elder
Dallin H. Oaks, Feb. 8, 2013], lds.org/broadcasts).
“In moments of fear or doubt or troubling
times, hold the ground you have already
won, even if that ground is limited. . . .
When those moments come and issues
surface, the resolution of which is not
immediately forthcoming, hold fast to what
you already know and stand strong until additional knowledge comes” (Jeffrey R. Holland, “Lord, I Believe,” Ensign
or Liahona, May 2013, 93–94).
“We might remind the sincere inquirer
that Internet information does not have a
‘truth’ filter. Some information, no matter
how convincing, is simply not true” (Neil
L. Andersen, “Joseph Smith,” Ensign or
Liahona, Nov. 2014, 29).
“Answers to spiritual questions are given
to individuals who don’t harden their
hearts; who ask in faith, believing they will
receive; and who diligently keep the commandments” (Paul V. Johnson, “A Pattern
for Learning Spiritual Things” [Church
Educational System address to religious educators, Aug. 7,
2012]; si.lds.org).
“Studying the Church … through the eyes
of its defectors [is] like interviewing Judas
to understand Jesus” (Neal A. Maxwell,
“All Hell Is Moved” [Brigham Young
University devotional, Nov. 8, 1977], 3;
speeches.byu.edu).
FOUNDATIONS OF THE RESTORATION—LESSON 15
Remaining Strong in Times of Opposition
Apostasy in Kirtland: The Need to Faithfully Follow
Church Leaders
In 1837, the Saints in Kirtland, Ohio, experienced some financial problems. To help the Saints be more self-sufficient in their
finances, Joseph Smith and other Church leaders established
a company similar to a bank and called it the Kirtland Safety
Society. Because of a widespread economic depression during
this time, many banks failed throughout the United States.
The Kirtland Safety Society also failed in the fall of 1837. Two
hundred investors in the bank lost almost everything, with
Joseph Smith sustaining the greatest losses. Even though the
Kirtland Safety Society was not funded by the Church, some of
the Saints considered it a Church bank or the Prophet’s bank
and blamed Joseph Smith for their financial problems. Some
even began calling him a fallen prophet. But despite the bank’s
failure, many others who lost money continued in the faith
and stayed true to the Prophet.
A spirit of apostasy and faultfinding began to spread among
many of the Saints. By June 1838, approximately 200 or 300
apostates had left the Church, including four Apostles, the
Three Witnesses of the Book of Mormon, and a member of
the First Presidency. However, most of the Saints responded
to this period of testing with faith, much like Brigham Young
did. They were strengthened by the Lord, and they remained
true to their testimonies. Several of those who left the Church
during this period of apostasy later returned and requested
that they be united again with the Lord’s Church. Among
them were Oliver Cowdery, Martin Harris, Luke Johnson, and
Frederick G. Williams.
In the midst of these struggles in Kirtland, a few apostates
sought to kill Joseph Smith. Warned by the Spirit, he and
Sidney Rigdon left during the night on January 12, 1838.
Their enemies pursued them for days, but the Lord protected
them. They arrived with their families in Far West, Missouri,
on March 14, 1838.
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Discuss the following questions as a group:
Conflict in Northern Missouri: Learning to Endure
Opposition Well
In 1837 and 1838, some disaffected and excommunicated
members of the Church living among the Saints in Far West
began to bring lawsuits against the Church and its leaders and
to harass the Church. In June 1838, Sidney Rigdon spoke heatedly in what has become known as the “Salt Sermon.” He referenced Matthew 5:13 and said that if the salt loses its savor, it
is good for nothing and should be cast out, implying that those
who had left the Church should be cast out from among the
Saints. Two weeks later, on July 4, Sidney Rigdon gave a speech
in which he promised that the Saints would defend themselves
even if it came to a “war of extermination.” Though both of
these speeches seemed to contradict the Lord’s instruction to
“sue for peace” (D&C 105:38), both speeches were published
and caused great alarm among non–Latter-day Saints.
During this time, a convert named Sampson Avard administered
secret oaths to those who would join him in forming a band
of marauders called the Danites. Avard instructed them to rob
and plunder the Missourians, saying that this would help build
up the kingdom of God. Avard convinced his followers that
his directions were coming from the First Presidency. The truth
was later discovered, and Avard was excommunicated. Avard’s
actions caused significant damage to the image of the Church
and helped lead to the Prophet’s imprisonment in Liberty Jail.
In October 1838, a battle between some Church members
and Missouri militiamen left a few men dead on each side.
Exaggerated reports of the battle reached Governor Lilburn W.
Boggs, governor of the state of Missouri, who then issued what
has become known as the extermination order: “The Mormons
must be treated as enemies and must be exterminated or
driven from the state, if necessary for the public good” (quoted
in History of the Church, 3:175). Soon, the city of Far West
was surrounded by a militia that outnumbered the Saints’
forces five to one. Joseph Smith and other Church leaders were
imprisoned in Liberty Jail, where they remained all winter. The
rest of the Saints were forced to leave the state.
• What principles can we learn from these events about how
to respond to opposition in our lives? What can we learn
from these events about how to respond to opposition
against the Church?
Discuss the following questions as a group:
• What can we do to remain faithful to Church leaders even
though we may hear other people criticize them?
• Why is it important for each of us to follow the Savior’s
example at times of crisis or opposition? What happened in
northern Missouri because some of the Saints did not do this?
• In what ways have you been blessed because you have
followed the prophet?
Page 123 of 136
• What principles can we learn from these events to help us
better endure opposition?
• When have you seen another person’s words or actions influence someone else to have a positive view of the Church?
FOUNDATIONS OF THE RESTORATION—LESSON 17
Excerpts from the King Follett Discourse
The Prophet Joseph Smith (1805–44) taught:
“If a man learns nothing more than to eat,
drink and sleep, and does not comprehend
any of the designs of God, the beast comprehends the same things. It eats, drinks, sleeps,
and knows nothing more about God; yet it
knows as much as we, unless we are able to
comprehend by the inspiration of Almighty God. If men do not
comprehend the character of God, they do not comprehend
themselves. . . .
“My first object is to find out the character of the only wise
and true God, and what kind of a being He is. . . .
“God Himself was once as we are now, and is an exalted man,
and sits enthroned in yonder heavens! That is the great secret.
If the veil were rent today, and the great God who holds this
world in its orbit, and who upholds all worlds and all things
by His power, was to make Himself visible,—I say, if you were
to see Him today, you would see Him like a man in form—like
yourselves in all the person, image, and very form as a man;
for Adam was created in the very fashion, image and likeness
of God, and received instruction from, and walked, talked and
conversed with Him, as one man talks and communes with
another” (Teachings of Presidents of the Church: Joseph Smith
[2007], 40).
“Here, then, is eternal life—to know the only wise and true
God; and you have got to learn how to be gods yourselves,
and to be kings and priests to God, … by going from one
small degree to another, and from a small capacity to a
great one; from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead,
and are able to dwell in everlasting burnings, and to sit in
glory, as do those who sit enthroned in everlasting power”
(Teachings: Joseph Smith, 221).
Excerpts from the King Follett Discourse
The Prophet Joseph Smith (1805–44) taught:
“If a man learns nothing more than to eat,
drink and sleep, and does not comprehend
any of the designs of God, the beast comprehends the same things. It eats, drinks, sleeps,
and knows nothing more about God; yet it
knows as much as we, unless we are able to
comprehend by the inspiration of Almighty God. If men do not
comprehend the character of God, they do not comprehend
themselves. . . .
© 2015 BY INTELLECTUAL RESERVE, INC. ALL RIGHTS RESERVED.
“My first object is to find out the character of the only wise
and true God, and what kind of a being He is. . . .
“God Himself was once as we are now, and is an exalted man,
and sits enthroned in yonder heavens! That is the great secret.
If the veil were rent today, and the great God who holds this
world in its orbit, and who upholds all worlds and all things
Page 124 of 136
by His power, was to make Himself visible,—I say, if you were
to see Him today, you would see Him like a man in form—like
yourselves in all the person, image, and very form as a man;
for Adam was created in the very fashion, image and likeness
of God, and received instruction from, and walked, talked and
conversed with Him, as one man talks and communes with
another” (Teachings of Presidents of the Church: Joseph Smith
[2007], 40).
“Here, then, is eternal life—to know the only wise and true
God; and you have got to learn how to be gods yourselves,
and to be kings and priests to God, … by going from one
small degree to another, and from a small capacity to a
great one; from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead,
and are able to dwell in everlasting burnings, and to sit in
glory, as do those who sit enthroned in everlasting power”
(Teachings: Joseph Smith, 221).
FOUNDATIONS OF THE RESTORATION—LESSON 18
Women and the Priesthood
Elder Dallin H. Oaks of the Quorum of the Twelve Apostles said:
“In an address to the Relief Society, President
Joseph Fielding Smith, then President of the
Quorum of the Twelve Apostles, said this:
‘While the sisters have not been given the
Priesthood, it has not been conferred upon
them, that does not mean that the Lord
has not given unto them authority. . . . A person may have
authority given to him, or a sister to her, to do certain things
in the Church that are binding and absolutely necessary for
our salvation, such as the work that our sisters do in the
House of the Lord. They have authority given unto them to do
some great and wonderful things, sacred unto the Lord, and
binding just as thoroughly as are the blessings that are given
by the men who hold the Priesthood’ [‘Relief Society—An Aid
to the Priesthood,’ Relief Society Magazine, Jan. 1959, 4].
“In that notable address, President Smith said again and
again that women have been given authority. To the women
he said, ‘You can speak with authority, because the Lord
has placed authority upon you.’ He also said that the Relief
Society ‘[has] been given power and authority to do a great
many things. The work which they do is done by divine
authority.’ And, of course, the Church work done by women
or men, whether in the temple or in the wards or branches,
is done under the direction of those who hold priesthood
keys. Thus, speaking of the Relief Society, President Smith explained, ‘[The Lord] has given to them this great organization
where they have authority to serve under the directions of
the bishops of the wards…, looking after the interest of our
people both spiritually and temporally’ [‘Relief Society—
An Aid to the Priesthood,’ 4–5]. . . .
“We are not accustomed to speaking of women having the
authority of the priesthood in their Church callings, but what
other authority can it be? When a woman—young or old—is
set apart to preach the gospel as a full-time missionary, she is
given priesthood authority to perform a priesthood function.
The same is true when a woman is set apart to function as an
officer or teacher in a Church organization under the direction of one who holds the keys of the priesthood. Whoever
functions in an office or calling received from one who holds
priesthood keys exercises priesthood authority in performing
her or his assigned duties” (“The Keys and Authority of the
Priesthood,” Ensign or Liahona, May 2014, 50–51).
Women and the Priesthood
© 2015 BY INTELLECTUAL RESERVE, INC. ALL RIGHTS RESERVED.
Elder Dallin H. Oaks of the Quorum of the Twelve Apostles said:
“In an address to the Relief Society, President
Joseph Fielding Smith, then President of the
Quorum of the Twelve Apostles, said this:
‘While the sisters have not been given the
Priesthood, it has not been conferred upon
them, that does not mean that the Lord
has not given unto them authority. . . . A person may have
authority given to him, or a sister to her, to do certain things
in the Church that are binding and absolutely necessary for
our salvation, such as the work that our sisters do in the
House of the Lord. They have authority given unto them to do
some great and wonderful things, sacred unto the Lord, and
binding just as thoroughly as are the blessings that are given
by the men who hold the Priesthood’ [‘Relief Society—An Aid
to the Priesthood,’ Relief Society Magazine, Jan. 1959, 4].
“In that notable address, President Smith said again and
again that women have been given authority. To the women
he said, ‘You can speak with authority, because the Lord
has placed authority upon you.’ He also said that the Relief
Society ‘[has] been given power and authority to do a great
Page 125 of 136
many things. The work which they do is done by divine
authority.’ And, of course, the Church work done by women
or men, whether in the temple or in the wards or branches,
is done under the direction of those who hold priesthood
keys. Thus, speaking of the Relief Society, President Smith explained, ‘[The Lord] has given to them this great organization
where they have authority to serve under the directions of
the bishops of the wards…, looking after the interest of our
people both spiritually and temporally’ [‘Relief Society—
An Aid to the Priesthood,’ 4–5]. . . .
“We are not accustomed to speaking of women having the
authority of the priesthood in their Church callings, but what
other authority can it be? When a woman—young or old—is
set apart to preach the gospel as a full-time missionary, she is
given priesthood authority to perform a priesthood function.
The same is true when a woman is set apart to function as an
officer or teacher in a Church organization under the direction of one who holds the keys of the priesthood. Whoever
functions in an office or calling received from one who holds
priesthood keys exercises priesthood authority in performing
her or his assigned duties” (“The Keys and Authority of the
Priesthood,” Ensign or Liahona, May 2014, 50–51).
FOUNDATIONS OF THE RESTORATION—LESSON 20
Understanding Plural Marriage
Plural Marriage
“Latter-day Saints believe that the marriage of one man
and one woman is the Lord’s standing law of marriage. In
biblical times, the Lord commanded some to practice plural
marriage—the marriage of one man and more than one
woman. By revelation, the Lord commanded Joseph Smith
to institute the practice of plural marriage among Church
members in the early 1840s. For more than half a century,
plural marriage was practiced by some Latter-day Saints
under the direction of the Church President” (“Plural
Marriage in The Church of Jesus Christ of Latter-day Saints,”
Gospel Topics, lds.org/topics).
A Difficult Commandment
Eliza R. Snow (1804–87), the second Relief Society general
president, was sealed to the Prophet Joseph Smith. She
recorded the following experience in which the Prophet
Joseph taught the principle of plural marriage to her brother
Lorenzo Snow.
“The Prophet Joseph unbosomed his heart [to Lorenzo Snow],
and described the trying mental ordeal he experienced in
overcoming the repugnance of his feelings, the natural result
of the force of education and social custom, relative to the
introduction of plural marriage. He knew the voice of God—
he knew the commandment of the Almighty to him was to
go forward—to set the example, and establish Celestial plural
marriage. He knew that he had not only his own prejudices
and prepossessions to combat and to overcome, but those of
the whole Christian world stared him in the face; but God,
who is above all, had given the commandment, and He must
be obeyed. Yet the Prophet hesitated and deferred from time
to time, until an angel of God stood by him with a drawn
sword, and told him that, unless he moved forward and
established plural marriage, his Priesthood would be taken
from him and he should be destroyed! This testimony he not
only bore to my brother, but also to others—a testimony that
cannot be gainsayed [contradicted]” (Biography and Family
Record of Lorenzo Snow [1884], 69–70).
of the ‘severest’ trials of her life, she testified that it had also
been ‘one of the greatest blessings.’ . . .
“Lucy Walker recalled her inner turmoil when Joseph Smith
invited her to become his wife. ‘Every feeling of my soul
revolted against it,’ she wrote. Yet, after several restless
nights on her knees in prayer, she found relief as her room
‘filled with a holy influence’ akin to ‘brilliant sunshine.’ She
said, ‘My soul was filled with a calm sweet peace that I never
knew,’ and ‘supreme happiness took possession of my whole
being’ ” (“Plural Marriage in Kirtland and Nauvoo,” Gospel
Topics, lds.org/topics).
Joseph Smith and Plural Marriage
Many women were sealed to Joseph Smith, but the exact
number is unknown.
“During the era in which plural marriage was practiced,
Latter-day Saints distinguished between sealings for time
and eternity and sealings for eternity only. Sealings for time
and eternity included commitments and relationships during
this life, generally including the possibility of sexual relations.
Eternity-only sealings indicated relationships in the next life
alone.
“. . . Some of the women who were sealed to Joseph Smith
later testified that their marriages were for time and eternity, while others indicated that their relationships were for
eternity alone.
“Most of those sealed to Joseph Smith were between 20 and
40 years of age at the time of their sealing to him. The oldest,
Fanny Young, was 56 years old. The youngest was Helen Mar
Kimball, . . . who was sealed to Joseph several months before
her 15th birthday. Marriage at such an age, inappropriate by
today’s standards, was legal in that era, and some women
married in their mid-teens. Helen Mar Kimball spoke of her
sealing to Joseph as being ‘for eternity alone,’ suggesting
that the relationship did not involve sexual relations. . . .
A Test of Faith
Many who struggled with the principle of plural marriage
were blessed with a confirming spiritual witness of the truth
of the principle.
“. . . Joseph Smith was sealed to a number of women who
were already married. Neither these women nor Joseph
explained much about these sealings, though several women
said they were for eternity alone. Other women left no
records, making it unknown whether their sealings were for
time and eternity or were for eternity alone.
“According to Helen Mar Kimball, Joseph Smith stated that
‘the practice of this principle would be the hardest trial the
Saints would ever have to test their faith.’ Though it was one
“There are several possible explanations for this practice.
These sealings may have provided a way to create an eternal
bond or link between Joseph’s family and other families
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Page 127 of 136
FOUNDATIONS OF THE RESTORATION—LESSON 22
The Martyrdom of the Prophet Joseph Smith
Opposition to the Prophet and the Church
By June 1844, animosity against the Church had greatly
intensified. Some citizens in Illinois were discussing driving
the Saints from the state, while others were plotting to kill
the Prophet. Some of those who were conspiring against
the Prophet and the Church were former members of the
Church who had apostatized. On June 7, 1844, William Law,
who had served as Second Counselor in the First Presidency,
and other apostates printed the first issue of a newspaper
called the Nauvoo Expositor. In an attempt to inflame the
public against the Prophet and the Church, these men used
this newspaper to slander Joseph Smith and other Church
leaders. Joseph Smith, acting as the mayor of Nauvoo, and
the majority of the Nauvoo city council recognized that the
inflammatory newspaper would lead to mob violence against
the city. They declared the newspaper a public nuisance and
ordered that the Nauvoo Expositor press be destroyed.
© 2015 BY INTELLECTUAL RESERVE, INC. ALL RIGHTS RESERVED.
Joseph and Hyrum Are Falsely Charged
“As a result of the [destruction of the Nauvoo Expositor] by
the mayor and city council, Illinois authorities brought an
unfounded charge of riot against the Prophet, his brother
Hyrum, and other Nauvoo city officials. The governor of
Illinois, Thomas Ford, ordered the men to stand trial in
Carthage, Illinois, the county seat, and promised them protection. Joseph knew that if he went to Carthage, his life would
be in great danger from the mobs who were threatening him.
“Believing that the mobs wanted only them, Joseph and
Hyrum decided to leave for the West to preserve their lives.
On June 23, they crossed the Mississippi River, but later
that day, brethren from Nauvoo found the Prophet and
told him that troops would invade the city if he did not
surrender to the authorities in Carthage. This the Prophet
agreed to do, hoping to appease both government officials
and the mobs. On June 24, Joseph and Hyrum Smith bade
farewell to their families and rode with other Nauvoo city
officials toward Carthage, voluntarily surrendering themselves to county officials in Carthage the next day. After the
brothers had been released on bail for the initial charge,
they were falsely charged with treason against the state of
Illinois, arrested, and imprisoned in Carthage Jail to await
a hearing. Elders John Taylor and Willard Richards, the
only members of the Twelve who were not then serving
missions, voluntarily joined them” (Teachings of Presidents
of the Church: Joseph Smith [2007], 529–30).
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Martyrdom at Carthage Jail
During the day on June 27, 1844, a visitor had given Joseph a
revolver. As the mob tried to enter the room where the Prophet
and the other men were held, Hyrum was shot to death,
acting in defense of everyone in the room. Joseph sprang
to the door and reached around the doorframe to shoot
the pistol into the hall. Only three of the six chambers fired,
wounding several members of the mob. The mob then forced
their guns through the half-closed door, and John Taylor tried
to beat the barrels of their guns back with a walking stick.
As the conflict at the doorway increased, John Taylor tried
to escape the room through a window. As he attempted to
leap out of the window, he was shot in the thigh from the
doorway and was also shot by someone outside. He fell to
the floor, and while attempting to get under the bed next to
the window, he was severely wounded by three more shots.
Meanwhile, as guns came through the doorway, Willard
Richards began striking them with a cane.
Joseph Smith then decided to try to escape through the same
window. As Willard Richards continued to deflect the mob
at the door, the Prophet leaped to the open window. As he
did so, he was struck by bullets from both inside and outside
the jail. He fell out of the window, exclaiming, “O Lord, my
God!” and landed on the ground below. The members of
the mob who were inside the jail rushed outside to assure
themselves that Joseph was dead. Although there were no
members of the Church on their way to Carthage, someone
yelled, “The Mormons are coming!” and the entire mob fled.
Tributes to the Prophet Joseph Smith
Elder Dallin H. Oaks of the Quorum of the Twelve Apostles said:
“Men who knew Joseph best and stood
closest to him in Church leadership loved and
sustained him as a prophet. His brother Hyrum
chose to die at his side. John Taylor, also with
him when he was murdered, said: ‘I testify
before God, angels, and men, that he was
a good, honorable, virtuous man . . . —that his private and
public character was unimpeachable—and that he lived and
died as a man of God’ (The Gospel Kingdom [1987], 355; see
also D&C 135:3). Brigham Young declared: ‘I do not think that
a man lives on the earth that knew [Joseph Smith] any better
than I did; and I am bold to say that, Jesus Christ excepted, no
better man ever lived or does live upon this earth’ [Discourses
of Brigham Young, sel. John A. Widtsoe (1954), 459]”
(“Joseph, the Man and the Prophet,” Ensign, May 1996, 73).
FOUNDATIONS OF THE RESTORATION—LESSON 23
Succession in the Presidency
President Wilford Woodruff (1807–98) recalled:
“I remember the last speech that [Joseph
Smith] ever gave us before his death. . . .
He stood upon his feet some three hours.
The room was filled as with consuming fire,
his face was as clear as amber, and he was
clothed upon by the power of God. He laid
before us our duty. He laid before us the fullness of this great
work of God; and in his remarks to us he said: ‘I have had
sealed upon my head every key, every power, every principle
of life and salvation that God has ever given to any man who
ever lived upon the face of the earth. And these principles
and this Priesthood and power belong to this great and last
dispensation which the God of Heaven has set His hand to
establish in the earth. Now,’ said he, addressing the Twelve,
‘I have sealed upon your heads every key, every power, and
every principle which the Lord has sealed upon my head.’ . . .
“After addressing us in this manner he said: ‘I tell you, the
burden of this kingdom now rests upon your shoulders; you
have got to bear it off in all the world’ ” (quoted in Teachings
of Presidents of the Church: Joseph Smith [2007], 532).
Sidney Rigdon’s Claim
Sidney Rigdon, First Counselor in the First Presidency, arrived
in Nauvoo from Pittsburgh, Pennsylvania, on August 3, 1844.
He called for a special meeting to be held on Tuesday,
August 6, so that Church members could choose a guardian
for the Church. It appeared as though Sidney Rigdon tried
to hold this meeting so Church members could ratify his
position as guardian of the Church before all of the Twelve
Apostles would return from their missions to the eastern
United States. Fortunately, because of the efforts of Elder
Willard Richards and Elder Parley P. Pratt, the meeting was
moved to Thursday, August 8, 1844, by which time most of
the Apostles had returned to Nauvoo.
Sidney Rigdon claimed that because he had previously
been called and ordained as a spokesman for Joseph Smith
(see D&C 100:9), it was his responsibility to “see that the
church is governed in a proper manner” (in History of the
Church, 7:229).
James Strang’s Claim
After Joseph Smith’s death, James Strang, who had been
baptized in February 1844, claimed to have received a letter
from Joseph Smith stating that Joseph had appointed Strang
as his successor. The letter was a forgery, but it appeared
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to include Joseph Smith’s signature, and it deceived some
members of the Church when Strang showed it to them.
Strang also said that he had been visited by an angel, who
had given him keys.
August 7, 1844
Elders John Taylor, Willard Richards, ParleyP. Pratt, and
GeorgeA. Smith were already in Nauvoo when Sidney Rigdon
arrived. Most of the rest of the Apostles, including Brigham
Young, returned to Nauvoo on the evening of August 6,
1844. The next day, August 7, the Apostles met in council
at the home of John Taylor. Later that afternoon, the Twelve
Apostles, the high council, and the high priests met together.
President Young asked Sidney Rigdon to state his message
to the Saints. Sidney Rigdon boldly declared that he had
seen a vision and that no man could succeed Joseph Smith
as President of the Church. He then proposed that he be
appointed as the guardian of the people.
After Sidney Rigdon concluded his remarks, Brigham Young
(1801–77) said:
“I do not care who leads the church, . . .
but one thing I must know, and that is what
God says about it. I have the keys and the
means of obtaining the mind of God on the
subject. . . .
“Joseph conferred upon our heads all the
keys and powers belonging to the Apostleship which he
himself held before he was taken away, and no man or set of
men can get between Joseph and the Twelve in this world or
in the world to come.
“How often has Joseph said to the Twelve, ‘I have laid the
foundation and you must build thereon, for upon your shoulders the kingdom rests’ ” (in History of the Church, 7:230).
August 8, 1844, 10:00 A.M.
On August 8, 1844, the Saints in Nauvoo gathered at
10:00 a.m. to hear Sidney Rigdon make his claims as
guardian of the Church. He spoke to the thousands of
assembled Saints for an hour and a half, explaining why he
should be guardian of the Church. Several people described
his speech as uninspiring.
President Brigham Young spoke briefly and said that he
would have preferred to come back to Nauvoo to mourn
for the Prophet than to have to appoint a new leader.
He announced that an assembly of leaders and members
Page 130 of 136
FOUNDATIONS OF THE RESTORATION—LESSON 25
The Utah War and the Mountain
Meadows Massacre
Growing Tension Led to the Utah War
Three years after the first Latter-day Saint pioneers reached
the Salt Lake Valley, the United States government organized
the Utah Territory and appointed Brigham Young as the first
governor over the territory. In mid-1857, Latter-day Saint
leaders heard rumors that the federal government might
replace Brigham Young with a new governor of the Utah
Territory, who would be backed by large numbers of federal
troops. On July 24, 1857, President Brigham Young was with
a group of Saints celebrating the 10th anniversary of their
arrival in the Salt Lake Valley when he received confirmation
of earlier news that an army was coming to Salt Lake City.
In previous years, disagreements and miscommunication
had resulted in growing tension between the Latter-day
Saints and officials of the United States government. The
Saints wanted to be governed by leaders of their own
choosing and had rejected federal appointees who did not
share their values, some of whom were dishonest, corrupt,
and immoral. Some of the federal officials believed that
the Saints’ actions and attitudes meant that they were in
rebellion against the United States government.
United States President James Buchanan sent approximately
2,500 troops to Salt Lake City to accompany a new governor safely to Utah and to put down what he thought was a
rebellion among the Saints. This decision was made without
accurate information about the situation in Utah (see Church
History in the Fulness of Times Student Manual, 2nd ed.
[Church Educational System manual, 2003], 368–71).
Preparing to Defend the Territory
In sermons to the Saints, President Young and other Church
leaders described the coming troops as enemies. They feared
that the troops might expel the Saints from Utah, as they
had previously been driven from Ohio, Missouri, and Illinois.
President Young, who for years had asked the Saints to save
grain, renewed his instructions so they would have food to
eat if they needed to flee from the troops. As governor of the
Utah Territory, he also directed the territory’s militia to prepare
to defend the territory.
Conflict with the Emigrant Wagon Train
An emigrant wagon train traveling west from Arkansas to
California entered Utah just as Latter-day Saints were preparing to defend the territory against the coming United States
troops. Some members of the wagon train became frustrated
because they had a difficult time purchasing much-needed
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grain from the Saints, who had been instructed to save their
grain. The emigrants also came into conflict with Saints who
did not want the wagon train’s large numbers of horses
and cattle to consume food and water resources the Saints
needed for their own animals.
Tensions erupted in Cedar City, the last settlement in Utah
on the route to California. Confrontations occurred between
some members of the wagon train and some of the Latterday Saints. Some members of the wagon train threatened to
join the incoming government troops against the Saints.
Even though the captain of the wagon train rebuked his
companions for making these threats, some Cedar City
leaders and settlers viewed the emigrants as enemies. The
wagon company left town only about an hour after arriving,
but some of the settlers and leaders in Cedar City wanted to
pursue and punish the men who had offended them.
Escalating the Confrontation
Because these Saints did not resolve their conflict with the
emigrants in the Lord’s way, the situation became much more
serious. Isaac Haight, the Cedar City mayor, militia major,
and stake president, requested permission from the militia
commander, who lived in the nearby settlement of Parowan,
to call out the militia to confront the offenders from the
wagon train. The militia commander, William Dame, a Church
member, counseled Isaac Haight to ignore the emigrants’
threats. Instead of yielding to this counsel, Isaac Haight and
other Cedar City leaders decided to persuade some local
Indians to attack the wagon train and steal their cattle as a
way of punishing the emigrants. Isaac Haight asked John D.
Lee, a local Church member and militia major, to lead this
attack, and the two planned to blame Indians for the deed.
Attack on the Emigrants
Isaac Haight presented the plan to attack the wagon train
to a council of local leaders in the Church, community, and
militia. Some council members strongly disagreed with the
plan and asked Haight if he had consulted with President
Brigham Young about the matter. Saying he had not, Haight
agreed to send a messenger, James Haslam, to Salt Lake
City with a letter explaining the situation and asking what
should be done. However, because Salt Lake City is approximately 250 miles from Cedar City, it would require about
a week of hard riding on horseback for the messenger to
reach Salt Lake City and return to Cedar City with President
Young’s instructions.
Page 132 of 136
Elevate Learning Experience
Student Instructions
This Elevate Learning Experience consists of a set of ques0ons that are an important companion to your class par0cipa0on and study of the assigned readings. Working on the responses to these ques0ons throughout the course will help you to deepen your understanding and applica0on of the gospel as you reflect on and share what you have learned. Complete the following steps for each ques0on: •
1. Write an organized response for each ques0on using your own words. Support your answers with the scriptures •
and the words of the prophets. Be sure your responses are appropriate to share. •
2. Review your responses by bringing them to class on the date(s) given by your instructor. •
3. Revise your responses based on the reviews, as needed. •
4. Submit your final responses for all ques0ons by the date(s) given by your instructor. Your responses should be completed outside class unless directed otherwise. If you have a specific need, disability, or health-­‐related condi0on, speak with your instructor so that he or she can make accommoda0ons to help you complete this experience. Your instructor wants you to succeed with this experience and is wiling to help you be successful.
Page 133 of 136
Student Name: _____________________________________________ Course # __________
1. How can I discern between truth and error? Page 134 of 136
Student Name: _____________________________________________ Course # __________
2. Why is it important for me to understand that “Joseph
Smith . . . has done more, save Jesus only, for the salvation
of men in this world, than any other man that ever lived in
it”? (D&C 135:3). Page 135 of 136
Student Name: _____________________________________________ Course # __________
3. How has one of the following key events or doctrines of
the Restoration blessed your life?
•
•
•
•
a)The coming forth of the Book of Mormon,
b) key sections and doctrine in the Doctrine and Covenants,
c) the revealed organization of the Church,
d) the restoration of the priesthood, e) temples and temple work.
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