How Do I Walk the Path Back to God?

Recently, I wrote about the existence of a path back to God that is taught by Joseph Smith, the Book of Mormon, and in the temple endowment. (You can read about that here.) It is one thing to know the steps of the path, and another to actually walk the path. I want to share an approach to walking the path that has been very helpful to me in my experience. This approach may seem surprising at first. Yet, once you know that God wants to have you return to Him, of your own desire and without any compulsion, this approach makes a lot of sense. It is as simple as asking God to give you what He has offered, but will not force you to receive.

Here are the principles that comprise the path back (References are in the previous post.)

• Faith that comes by hearing the word of God, through the testimony of the servants of God
• Repentance
• Baptism, the channel and key by which the Holy Ghost will be administered
• The Gift of the Holy Ghost by the laying on of hands, by the principle of righteousness
• Knowledge of the doctrines of the resurrection of the dead and eternal judgment
• The Doctrine of Election - being sealed with that Holy Spirit of Promise
• Receive the Second Comforter - no more nor less than the Lord Jesus Christ Himself
• Jesus Christ will manifest the Father to us

It has been my experience that we can review our progress along the path by carefully considering each step of the path. For example, if I have heard, and recognized, the testimony of a true servant of God then I can act in faith on that testimony. Then, I repent. Repentance is ongoing as we learn how the things we do are in error, we change and come to know God better and feel the joy of our redemption through Jesus Christ (See Alma 37:8-9 and this past post about repentance). The next step is baptism, and I received that when I was eight years old. Receiving the Holy Ghost is supposed to follow baptism. If I am not sure about having received the Holy Ghost, then how can I proceed?

We can pray about it. And, I want to suggest an approach to prayer. The process that I am suggesting here is not something to be done lightly. When we approach the Lord in prayer it should be sincere. You might consider fasting, going to a special place (a favorite room in the home, a grove of trees, a place in the mountains, the temple, or anywhere that you know you can feel the Spirit), and pray with real intent. The conversation with the Lord includes prayerfully asking:

1. Have I received the Holy Ghost?
2. If not, will you give me the Holy Ghost?
3. If not yet, what lack I yet?

The first question is based upon the Savior's observation that the Lamanites "were baptized with fire and with the Holy Ghost, and they knew it not." (3 Ne 9:29) it is possible that we can receive the Holy Ghost and not know it, or not recognize it as such. If we have received it, then when we ask this question the Lord will bring to our mind when and how it happened. If it has not yet happened, it may be that some study of the scriptures will be needed in order to receive the answer to this question. Thus, at first, the answer may be silence accompanied by hope that you will receive an answer in response to the next two questions. 

The second question is the one that exercises our agency to ask the Lord to give the gift that He has offered through His servants. If a gift, like the Holy Ghost, is offered through Joseph Smith, or the many other prophets in the scriptures, we can ask for it in faith. The answer to this question may be powerful, or it may be silence. Just listen and gratefully accept the response. If the response is silence, or a peaceful feeling of "not yet," don't be discouraged. By asking in faith you have set in motion the experiences that will ultimately lead to receiving, or recognizing that you have received, the Holy Ghost.

The third question, if asked with real intent, leads to learning. And, sometimes, what we learn requires significant change (repentance) in our lives. It is likely that after asking the third question we will need to spend some time searching and studying in the scriptures, the temple, and in continued prayer. I have found, though, that the Lord always answers if we are willing to learn and change. Usually our learning includes the observation that we do not merit the gift we seek, but He wants to give it anyway because of His love for us. We just need to obey the promptings that come as a result of asking this question, even when it is difficult. Remember, the rich young man who asked this question (see Matt 19:20) found the answer very challenging. We, too, may be stretched and challenged as the Lord asks us to sacrifice and offer our all to Him.

You may use different words when you pray. It will be your unique conversation with the Lord. It has been my experience, though, that this process has been an essential part of each step of my journey along this path. And, when it works for each of the early steps, it gives real confidence and faith that it will work for all of the steps.

The Lord has revealed through His servants the things that He would like to give to us. We can ask for those things with faith that we will receive. Because He honors the agency that He has given to us, He will not force these things upon us. But, when we ask and seek in this manner, He will give all that He has promised. Remember His process and promise in D&C 93:1 -

  1 VERILY, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am;

We cannot just casually ask for gifts that the Lord wants to give. When we ask for gifts and then ask "what lack I yet?" we must be ready to act on what He tells us. The process involves repenting, coming to Christ, calling on His name and obeying his voice as He gives us commandments. When we do this we will be able to walk the path back to Him and, ultimately, see His face and know that He is.

Is There a Path Back to God?

I have been hiking in the mountains of Utah for almost 20 years. There are so many beautiful trails, summits, lakes, and valleys that I love to share with others. My favorite type of hike is to get to the summit of a peak. Some peaks have well defined trails to the top (if you know where the trail starts) and others require a little creative route finding. Often, people will ask me how to get to the top of a particular mountain peak. It is a lot easier to describe a route that I have actually walked than it is to describe one I have never tried myself.

There is an analogy to be made. Many people are struggling with information about the history of the Church of Jesus Christ of Latter-day Saints, or about its members and leaders. People come across descriptions of claimed problems with the history or behavior of the leaders or members and feel that their faith is challenged. The analogy I want to draw is that the core of the faith that we received through Joseph Smith is well defined. It defines a path back into the presence of God. Much of the criticism of the church or its members is like arguing about whether the path could exist based upon the behavior of people who may have talked about the path, walked only a portion of the path, tried other paths, made claims that the path is different than we thought, or even claim that no path exists.

Joseph Smith described seeing the Father and the Son (see Joseph Smith - History 1: 17). He also enjoyed the ministering of angels, such as Moroni (see Joseph Smith - History 1:30-33) or, together with Oliver Cowdery, John the Baptist (see D&C 13:1). He and Sidney Rigdon saw a vision of Jesus Christ and the fulness of the Gospel of Jesus Christ (see D&C 76:14). Joseph's ministry and teachings are based upon the claim that the heavens are open and that revelation of God is available to us living in mortality. And, Joseph did not require us to merely take his testimony as sufficient. He taught that "... God hath not revealed anything to Joseph, but what He will make known unto the Twelve, and even the least Saint may know all things as fast as he is able to bear them, for the day must come when no man need say to his neighbor, Know ye that Lord; for all shall know Him (TPJS, pg. 149)."

Joseph walked a path that leads through personal revelation and the ministering of angels back to the knowledge of God. And, he then taught us how to walk the path. In a sermon given in June of 1839 (See TPJS, pp. 148-151) Joseph Smith described the path as including the following elements:

• Faith that comes by hearing the word of God, through the testimony of the servants of God
• Repentance
• Baptism, the channel and key by which the Holy Ghost will be administered
• The Gift of the Holy Ghost by the laying on of hands, by the principle of righteousness
• Knowledge of the doctrines of the resurrection of the dead and eternal judgment
• The Doctrine of Election - being sealed with that Holy Spirit of Promise
• Receive the Second Comforter - no more nor less than the Lord Jesus Christ Himself
• Jesus Christ will manifest the Father to us

This path is a remarkable thing. Imagine the possibility that each of us could walk the path and be reconnected to our Father in Heaven again. It seems to me that the best way to test the teachings of Joseph Smith is to get busy walking the path he described. If the path takes me to where I enjoy forgiveness of sin, the Holy Ghost in my life, knowledge of Jesus Christ, and a reunion with my Father, then I know the Lord for myself and I know that Joseph Smith taught a correct path.

It turns out that the Book of Mormon also teaches this path. The book opens with Lehi seeing a vision of God in just the sixth verse of the first chapter (see 1 Nephi 1:6). The message, throughout the Book of Mormon, is that the heavens are open and revelation is available through the ministering of angels, the power of the Holy Ghost, and through open vision and the voice of God. Nephi is a great example of someone who walked this path. Here are examples, from the life of Nephi, of every step of the path that has been described by Joseph Smith:

• Faith - Nephi hears his father's teaching and seeks his own witness (1 Nephi 2:16)
• Repentance - Nephi taught based upon revelation and experience (2 Nephi 13:31)
• Baptism - Nephi saw baptism of Jesus and His reception of the Holy Ghost (1 Nephi 11:27)
• Gift of the Holy Ghost - The power by which Lehi taught and Nephi learned (1 Nephi 10:17)
• Resurrection and Judgment - Jacob taught it as part of the plan (2 Nephi 9:22)
• Election - Nephi taught that we may have the promise of eternal life (2 Nephi 31:20)
• Second Comforter - Nephi heard the voice of the Son (2 Nephi 31:12) and promised that Christ will manifest himself unto us in the flesh (2 Nephi 32:6)
• Father is manifest - Nephi was taught by the voice of the Father (2 Nephi 31:15)

Nephi made it clear that this path is the one given by God and that the Doctrine of Christ is the way; and that there is no other name than Christ given under heaven whereby a man can be saved in the Kingdom of God (2 Nephi 31:21).

Later, while creating his abridgment of the Nephite records, Mormon found this record of Nephi to be choice and pleasing and made it the basis for the remainder of his own record (see Words of Mormon 1:3-5). In fact, there are examples of every aspect of the path taught in the balance of the Book of Mormon. It is worth taking the time to search out the examples that are there and to convince yourself that this path is taught repeatedly through the Book of Mormon.

Joseph Smith provided us with an additional description of this path back to the Father. Describing what he taught on May 4, 1842 (TPJS, pg. 237), Joseph said:

Wednesday, 4. - I spent the day in the upper part of the store, that is in my private office * * * in council with General James Adams, of Springfield, Patriarch Hyrum Smith, Bishops Newel K. Whitney and George Miller, and President Brigham Young and Elders Heber C. Kimball and Willard Richards, instructing them in the principles and order of the Priesthood, attending to washings, anointings, endowments and the communication of keys pertaining to the Aaronic Priesthood, and so on to the highest order of the Melchizedek Priesthood, setting forth the order pertaining to the Ancient of Days, and all those plans and principles by which any one is enabled to secure the fullness of those blessing which have been prepared for the Church of the Firstborn, and come up and abide in the presence of the Eloheim in the eternal worlds. In this council was instituted the ancient order of things for the first time in these last days. And the communications I made to this council were of things spiritual, and to be received only by the spiritual minded: and there was nothing made known to these men but what will be made known to all the Saints of the last days, so soon as they are prepared to receive, and a proper place is prepared to communicate them, even to the weakest of the Saints; therefore let the Saints be diligent in building the Temple, and all houses which they have been, or shall hereafter be, commanded of God to build; and wait their time with patience in all meekness, faith, perseverance unto the end, knowing assuredly that all these things referred to in this council are always governed by the principle of revelation. (May 4, 1842.) DHC 5:1-2.

Again, Joseph is teaching how to come into the presence of God. And, he is assuring us that all of these things are available to all of the saints as soon as we are prepared to receive them.

Many people spend a lot of time debating whether the path that has been described could exist in a church that is comprised of people who make mistakes. Whether it be individual foibles or something as doctrinally important as the ordination of people of African descent to the priesthood, these are issues that are peripheral to the core claim that there is a path back to God. These may be significant issues, but they are not the central message of the fulness of the Gospel of Jesus Christ. They relate to the people who have attempted to live the Gospel. If the path actually leads back to God then, eventually, we will understand the answers to all of the other concerns.

If the fulness of the Gospel was given by Christ to the Nephites, then we should be able to follow that path, too. It seems to me that the best way to test the claim is to try to walk the path. There are many recognizable waypoints on the path that serve as signposts that we are on the right path (see related thoughts here). We can watch for those to know that we are headed in the right direction, even if we aren't at the end of the path yet. This is, after all, a journey of faith. If the path actually brings us to have faith, to repent, to be baptized, to receive the Holy Ghost, to gain a knowledge of Jesus Christ as the Son of God and as our Redeemer and, through Him, to a knowledge of the Father, then the other stuff will work itself out. If the path does not bring these things, then the other stuff doesn't really matter.

The church is like a hospital where every member is part of a huge effort for the patients to treat the patients. It is remarkable how much good can come out of this kind of effort. It is not surprising that it will occasionally disappoint us, and maybe even break our hearts. But the real message is not the church, rather the church is where the real message is taught. Don't get caught up in the debate about whether the weakness of church members undermines the message of the church. Rather, start walking the path and see where it leads. I will tell you, from my experience, that the views are spectacular from this particular path!







* Just a note of appreciation to a great thinker that helped to focus my thoughts. This post is inspired by the "Parable of the Diamond," by Hugh Nibley. I have posted it here before.

Easter and 3 Nephi

I have been teaching a freshman Book of Mormon class this year. This semester has been the second half of the book (Alma 30 to the end). I have loved the opportunity to study and teach from this remarkable book of scripture. For Easter, I want to share an insight from this semester. The key to this insight is that Jesus' ministry among the Nephites and Lamanites can be thought of as a type from which we can learn how to approach the Savior. I will not review every detail, but I will give an outline that may prompt some ideas as you study these remarkable chapters in 3rd Nephi for yourself.

The following is a brief outline of the series of events and teaching during this visit of the Savior:

• Jesus defines His doctrine, given to Him by His Father. It is, in essence, to believe, repent, be baptized and receive the record of the Father through the Holy Ghost. (See 3 Nephi 11:32-39, also note that this topic is elaborated upon in 2 Nephi 31-32.)
• We are commanded to accept and follow this doctrine as we become as a little child (See 3 Nephi 11:37-38)
• Chapter 12 starts with beatitudes (3 Nephi 12:2-11). Imagine these statements like two cities on a road to a destination. For example, "Blessed are those who pass through Filmore for they shall see St. George." Notice that these cities identify I-15 heading south from Provo or Salt Lake. The cities of Filmore and St. George are not the entire route. But, by driving through Filmore and on to St. George you will be traveling along Interstate 15 going south. Along the way, you will pass through towns like Meadow, Beaver, Parowan and Cedar City. Similarly, if we follow the statement, "Blessed are all the pure in heart, for they shall see God," we will not just suddenly be pure in heart and see God. We must become pure in heart through repentance, baptism and the Holy Ghost. Then we must do things, like attend the temple with the promise that the Lord is there, and we will see Him (See Psalms 24:3-4 and 3 D&C 97:16). In essence, we can use the scriptures to see how each beatitude defines a path by observing what it is that brings us to the state of being and how that leads to the promised blessing. All of the promised blessings are associated with being where God is.
• After teaching us of the characteristics (ways of being) that we should have, Jesus teaches that our motivation for action is at least as important as our actual obedience of the commandments (see 3 Nephi 12:19-45). For example, not only must we not kill, we must not get angry. Not only must we not commit adultery, we must not lust. In other words, our motivations and desires that precede action must come into alignment with the Lord's teachings.
• In 3 Nephi 13, Jesus turns to a new theme. In this chapter he teaches us to be motivated by our relationship with the Father, rather than looking to the approbation of others for approval. For example, we should do our alms (acts of service or giving) out of love for the Father and His children, not to be seen of others as a good person (3 Nephi 13:1-4). Similarly, we should fast in secret as a way of reaching out to the Father rather than looking miserable and hungry in order to be seen fasting by others (3 Nephi 13:16-18). This entire chapter focuses us on doing what we do in service of the Father and approaching the Father appropriately in prayer. We must seek for a relationship with the Father such that our self-worth comes from Him, not from putting on a show for the approval of others around us.
• Chapter 14 includes the command to ask, seek and knock (see 3 Nephi 14:7-11). I do not think that these are three words that all mean ask. Let me illustrate with a very short story. I go to an are of an old city where homes are surrounded by walls and yards are entered through doors in the walls. I am looking for a feast but cannot seem to find the location of the feast. I ask someone how to find the address. They indicate that I should go up three streets, turn right, then take the second left. The home I am seeking is on the right side of the street. Now, I have asked and found out where the home is and how to get there. Am I there yet? No. Now I need to seek. Along the way I may forget whether it was two streets and then three or three streets followed by two after the turn. In other words, I may need to ask again. After successfully seeking out the house, I knock at the door in the wall around the yard and am admitted to the feast. Thus, we must ask, seek and knock, to obtain what the Lord offers.
• Chapters 15 and 16 contain teachings about "other sheep." The decedents of Lehi find that they are the "other sheep" Jesus spoke of to his disciples in Jerusalem. But, those disciples never learned of Lehi's family because they never asked after Jesus told them about the other sheep. So, the Father told Jesus to say no more (3 Nephi 15:17-21). Next, Jesus explained that he had yet other sheep (3 Nephi 16:1-3). Now, those who were listening had just been told that the disciples in Jerusalem never learned about the other sheep because they did not ask. Then after explaining this, Jesus said there are yet other sheep (hint, hint, hint) and by the end of chapter 16 nobody asked about them. So, Jesus said, "I perceive that ye are weak, that ye cannot understand all my words ..." (3 Nephi 17:2). He taught them to ask, seek and knock. He told them about how the disciples at Jerusalem didn't learn because they didn't ask. Then he gave them something to ask about, and they didn't ask. It seems that the people were not ready to learn about Jesus' sheep (the family of Israel).
• Jesus does not just leave in disappointment. Rather, He was filled with compassion and healed all of the sick or afflicted among them (3 Nephi 17:6-9). Then he asked for all their little children to be brought and he stood in their midst and prayed for all the people using words that cannot be written. Imagine the joy of this experience! These people witnessed the miracles that Jesus performed in mortality, and more.
• In Chapter 18 Jesus institutes the sacrament, commands the people to pray, to be a light to the world, and to teach others of Jesus Christ. He gave the disciples the power to give the Holy Ghost. and then ascended into Heaven. These things He did to prepare the people for what would happen the next day, and beyond.
• Those who were there the first day went home to gather everyone else to the temple for the return of Jesus the next day. In the morning the disciples taught what Jesus had taught the day before. Then all were baptized and received the Holy Ghost. Thus prepared, Jesus returned and stood in their midst. Everyone kneeled down and prayed. Jesus moved off a little way and prayed thanking the Father for giving these people, whom He had chosen, the Holy Ghost (3 Nephi 19:20). Then, returning He finds that they are praying as directed by the Spirit and they are coming to have the same countenance as Jesus. He went a little way off again and thanked the Father for purifying these people (3 Nephi 19:28). Finally, he prays to the Father that these may all be one with Him and the Father. After observing them again, He prays using words that cannot be recorded (this reminds me of things in the temple that are too sacred to speak or record).
• In 3 Nephi 20:10 he says that people are ready and he will finish the commandment of the Father that he could not complete back in chapter 17 when He saw that the people were not ready. We can learn great lessons from this sequence. The things that happen in chapters 17, 18 and 19 are hints at the things that need to happen in our own lives for us to be ready to be taught about the covenant of the Father with Israel. That is the topic of chapters 20-26 which cover the rest of Jesus' teachings during this visit.

Let me give a more concise review of these items in sequence:

• Jesus' teaching begin with the doctrine of Christ.
• We begin as little children, but He will teach us to grow up to be part of the family of Israel.
• Jesus teaches us the characteristics we should have.
• Jesus teaches us that our motivations and thoughts matter as much as our actions.
• He commands us to ask, seek and knock.
• He begins to teach about Israel by discussing the "other sheep." But, he finds that the people are not ready to learn of the covent between the Father and His People. So, Jesus prepares the people.
• Jesus heals sickness and affliction, gathers the little children, prays for the people, and gives power to give the Holy Ghost. Then He departs.
• More people believe the witness of those who saw Jesus and are gathered together.
• The disciples teach the words of Jesus, baptize and the Holy Ghost falls on the people.
• Jesus returns. He observes the people and prays to thank the Father for giving the Holy Ghost. Jesus observes the people again and prays to thank the Father for purifying the people. Jesus observes the people again and prays to ask the Father that they might all be unified and one, just as Jesus and the Father are one.
• With the people thus prepared, Jesus teaches them of the covenant of the Father with Israel. A discussion of chapters 20-26 is a topic for another time, but it is very important. The ultimate outcome of this teaching is a zion-like society by the end of 3 Nephi. 

I have felt the voice of the Spirit often as I have studied 3 Nephi this semester. I love this record of a personal ministry of the risen Lord. This scripture is a compelling witness that the death and resurrection that we celebrate on Easter is real. I know that Jesus is the Christ and that He lives and His work continues. The events of 3 Nephi point the way for us to come unto Christ and become one with Him and the Father.

The Letter Killeth, but the Spirit Giveth Life

I was reading this morning and 2 Corinthians 3: 3-6 was referenced. These are wonderful verses that relate very nicely to my recent post about grace. Here are the verses:

  3 Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.
  4 And such trust have we through Christ to God-ward:
  5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;
  6 Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

Verse 3 includes a reference to Jeremiah 31: 33-34 about which I have previously written. Paul is referring to these verses:

  33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
  34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.

Jeremiah prophesied that the day would come when our iniquity would be forgiven and the Lord would remember our sin no more.  Paul explains that the fulfillment of this prophecy is in Jesus Christ. In particular, it is through Christ that we can have trust in God with regards to this wonderful promise. It is important, though, to understand how this works. Verse 5 of 2 Corinthians 3 is critical to our understanding.

Notice the use of the word "sufficient" in verse 5. While there are many things that are necessary for us to do, there is nothing we can do that is sufficient, of ourselves, to merit forgiveness of sins. No matter how many times we are nice to others, hold family night, pray, read scriptures, repent, etc., we do not merit forgiveness of our sins. We are not sufficient of ourselves. Rather, as Paul asserts in verse 5, the sufficiency is of God. In particular, Jesus Christ is the sufficient reason that our sins can be forgiven and that God will remember them no more.

Verse 6 goes on to explain that the letter killeth, but the spirit giveth life. Consider this. If I were to make a list of everything that I think I should do, it would be paralyzingly long. We have been counseled to read scriptures daily, pray morning, noon and night (individually and as a family), attend church meetings, attend the temple regularly, do genealogy work, participate in name extraction, serve in the community, have family home evening every week, etc. If we think that our actions, if they are good enough, are sufficient for our sins to be forgiven, then this list will be the death of us. Every one of us will, at some point, miss a day of scripture study, attend the temple less frequently than we otherwise might, miss a week of family home evening, or miss some other periodic observance. Then, because we didn't meet the letter of the law, we would be condemned. Fortunately, the letter is not the sufficient cause of our sins being forgiven. It is the spirit that gives life. And, it is the spirit that is promised to all who repent and are baptized in Jesus' name.

The things we do are manifestations of our desires for God. Prayer is communication from us to God. The scriptures are the voice of God to us. The temple is where we commune with God and receive individual instruction through the spirit. Consider scripture study as a specific example. If we think that reading 3 pages a day (or 15 minutes or 2 chapters) is sufficient to earn forgiveness we will fail. There will be a day when we miss our quota, and then we would be lost. If we, instead, understand that Jesus Christ is the sufficient reason for our forgiveness when we repent and are baptized, then we read the scriptures to hear the voice of God. Then, we will miss the sound of that voice on days when we miss reading the scriptures. We will recognize that we feel better when we have God's voice in our lives and we will repent and our scripture study will grow, just as the quality of conversation grows when a friendship deepens. God loves us. He sent his only begotten Son to atone for our sins. Jesus is the sufficient reason that our sins will be forgiven. We try to do better because he first loved us and we want to abide in that love.

Saved by Grace?

Grace or works? It is an oft-repeated debate. I believe, however, that it is a false dichotomy.

Let me preface the scriptures I will mention with an analogy. When I was born into this life my parents created my body and nurtured me through a part of growing up that I simply could not have done on my own.  There is nothing that I could have done to create my own body. Thankfully, my parents did that for me. Once born, there is no way that I could have nourished and cared for my new-born body.  Once again, my parents did that for me. There came a point, though, when my choices became quite relevant to the person I have become. I had to work hard to get through school, to convince my wonderful wife to marry me, and to make a life together. Still, none of what I have done or experienced in life would have happened without my parents doing what I could not do for myself.

There is a well-known scripture in 2 Nephi 25:

  23 For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do.

I have often heard this scripture interpreted to mean that there is much that we must do. Certainly, ordinances are necessary. For example, Jesus often taught of the necessity of baptism. Sometimes, though, I think we add to the list of necessary works an amazing array of expectations. We feel that we should read the scriptures every day, pray morning noon and night, attend the temple with great regularity, write in a journal every day, home teach or visiting teach every month, serve well in a calling, make meals for those in need, keep a perfect home, do genealogy, be a member missionary, provide well for the family's needs, etc., etc., etc. Then, if we do all that well, and become almost perfect, Jesus will make up the difference with His grace. It is a view that implies that grace can only fill the little gap between all the good works a person has done and perfection. It is as if Jesus' grace is the spackle that fills in the little gap between near perfect works and salvation. This view will leave us depressed and feeling like failures.

Where is the flaw in this line of reasoning? It can be found in the teaching of Aaron to Lamoni's father and in Lamoni's testimony. Aaron said, in Alma 22:

  14 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, and so forth; and that he breaketh the bands of death, that the grave shall have no victory, and that the sting of death should be swallowed up in the hopes of glory;   

Like my earlier analogy where I could not create and nurture my own body as a child, we are in a world that has fallen. There is nothing we can do to save ourselves from Adam's fall. We need Christ to give us life again with our Father in Heaven. We must be born again through Christ's atonement.

So, what is it that we must do? Remember, Nephi said that we are saved by grace, after all we can do. What is it that we can do? Lamoni provides the answer to this question. In Alma 24, Lamoni says:

  11 And now behold, my brethren, since it has been all that we could do, (as we were the most lost of all mankind) to repent of all our sins ...

Lamoni's answer is that all he could do was to repent of his sins. That is it! We are saved by grace, after all we can do, which is to repent of our sins. This takes nothing away from the need for baptism, the gift of the Holy Ghost, or any of the other ordinances that we participate in. This takes nothing away from the need to become better, more Christlike people. But, it is important to realize that there is nothing that we do that will save ourselves. All those good things we demand of ourselves will not earn us a place in heaven. It is Jesus' atonement that returns us to our Father in Heaven, not our own merits. We should not do the things we do with any thought that it earns us a place in Heaven.  Jesus Christ is the only one who merits God's presence. It is His grace that brings us back into God's presence.

The law of the Gospel of Jesus Christ, or of the Church of Jesus Christ, can only condemn us. None of us can do everything perfectly. There will be many times when we do not accomplish everything on the list of good daily, weekly or monthly activities. Paul drives home this point as he teaches about the effect of God's law in Romans 3:

 20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

Despite every desire to live the law of the gospel of Jesus Christ, as well as the advice of our church leaders, we will come up short and feel the sting of sin or disappointment. Paul goes on in Romans 3 to give us hope:

  23 For all have sinned, and come short of the glory of God;
  24 Being justified freely by his grace through the redemption that is in Christ Jesus:

If we look to our works to know our standing before God we will always know that we have come up short. If we look to Christ with the eye of faith then we will hope for redemption and a reunion with our Father in Heaven. What a joyful message!

This may seem too easy. We repent and Jesus' grace does the rest. Paul faced this same question and addresses this concern in Romans 6:

  15 What then? shall we sin, because we are not under the law, but under grace? God forbid.
  16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
  17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
  18 Being then made free from sin, ye became the servants of righteousness.

Our works do not merit our salvation. Yet, our works are evidence of who we tend to obey. We are free from sin as long as we repent and continue to move towards God. We will slip, we will fall, we will sin. But, if we repent each time then Jesus' grace is sufficient for us to return to the presence of our Father in Heaven.

Back to my analogy. Once I was born and raised by my parents, what I become is an outcome of my decisions to take advantage of opportunities to learn and to grow. Likewise, Jesus Christ has given us opportunities to learn and to grow. These include the opportunity to be baptized, to receive the Holy Ghost, to enter the Temple and to be instructed further in how to return to our Father in Heaven. Doing these things does not cause us to merit returning to God's presence. Rather, these ordinances prepare us to live better here on earth as well as in God's presence. Participation in ordinances and becoming better people is an expression of love and gratitude for Jesus Christ and His atonement. Our works do not save us. That is Jesus' job. Our works reflect the love and influence of Jesus' grace and His love for us. We become more loving people as He transforms us.

We are fallen beings who cannot do anything on our own to merit God's presence. When we do all that we can do, which is to repent, the grace of Jesus Christ is the only reason we can return to God's presence. Jesus does not just fill a small gap for nearly perfect people. He graciously fills an infinite void that we cannot fill for ourselves. Don't take the burden of salvation on yourself. No amount of obedience will earn your place in God's kingdom. You will find, though, that your good works will grow as you come to know Jesus Christ. His love for us is real and He will make us whole.

Grace or works? I choose grace. I can only hope that my works will reflect my gratitude for Jesus' grace.

The Joy of Repentance

 Repentance is a change of the mind and the heart

that is accompanied by increased knowledge of God

and finding more joy in Jesus Christ our Redeemer

In a previous post I discussed faith in the context of various definitional statements found in the scriptures.  Once again, my goal in this post is to explore repentance in light of scriptures that define the principle.  It is interesting, though, that while the words “repent” or “repentance” are used numerous times in the scriptures, there are very few definitional statements. There are, however, uses of the word that provide us with insight into repentance. And, there is one passage that is truly definitional.

Defining Repentance

It seems appropriate to begin with the well-known invitation of John the Baptist in Matthew 3:

  1 In those days came John the Baptist, preaching in the wilderness of Judaea,

  2 And saying, Repent ye: for the kingdom of heaven is at hand.

It is often noted that the footnote to the word “Repent” in the LDS version of the King James Bible indicates that the Greek word denotes a change of heart or mind, i.e. a conversion. It is also interesting to look at the Oxford English Dictionary to find a definition that is contemporaneous with the translation in the King James Bible.[1] 

Repent, v. – To feel contrition, compunction, sorrow or regret for something one has done or left undone; to change one's mind with regard to past action or conduct through dissatisfaction with it or its results.

It is clear, then, that an understanding of this second principle of the gospel begins with the idea that repentance is a type of change. It is a change of heart or mind that involves sorrow or regret for past errors.

There is a passage in the Book of Mormon, though, that provides a definitional statement about repentance that adds insight into this principle of the gospel. Alma, son of Alma, knew much about repentance and taught his son Helaman. In particular, Alma spoke of the value of the scriptures relative to repentance in Alma 37:

  8 And now, it has hitherto been wisdom in God that these things should be preserved; for behold, they have enlarged the memory of this people, yea, and convinced many of the error of their ways, and brought them to the knowledge of their God unto the salvation of their souls.

  9 Yea, I say unto you, were it not for these things that these records do contain, which are on these plates, Ammon and his brethren could not have convinced so many thousands of the Lamanites of the incorrect tradition of their fathers; yea, these records and their words brought them unto repentance; that is, they brought them to the knowledge of the Lord their God, and to rejoice in Jesus Christ their Redeemer.

In verse eight, those who become convinced of the error of their ways come “to the knowledge of their God unto the salvation of their souls.”  In verse nine, repentance is accompanied by knowledge of God and joy in Jesus Christ as Redeemer. A comparison of the structure of verses eight and nine suggests a parallel between becoming convinced of the error of our ways and repentance. Similarly, the comparison also links salvation of the soul with rejoicing in Jesus Christ our Redeemer. Here is a table that shows these parallel parts of verses 8 and 9:

convinced of the error of their ways	knowledge of their God	salvation of their souls
repentance	knowledge of the Lord their God	rejoice in Jesus Christ their Redeemer

One more important insight comes from these verses. The structure of the last sentence equates repentance with being brought “to the knowledge of the Lord their God, and to rejoice in Jesus Christ their Redeemer.”  Thus, repentance is not just any change of mind or heart about our past conduct, repentance is a change that is uniquely linked to gaining knowledge of God and rejoicing in Jesus Christ our Redeemer because He is the source of salvation of the soul.

At least four defining aspects of repentance come from the above observations:

1. Repentance is a change of heart or mind.
2. Repentance involves becoming convinced of the error of our ways.
3. Repentance is accompanied by increased knowledge of God.
4. Repentance necessarily causes us to rejoice in Jesus Christ our Redeemer.

The dictionary definitions of the word “repent” and the Greek word that is translated as “repent” are consistent with the aspects gleaned from Alma 37: 8-9. But, the dictionary definitions only really focus on the first, and most often discussed, aspect of repentance. Imagine, though, substituting all four aspects of repentance into John’s command in Matthew 3: 2.

Change your heart and your mind because you have become convinced of the error of your ways so that you may better know God and rejoice in Jesus Christ your Redeemer: for the kingdom of heaven is at hand.

The meaning of the verse is the same. Yet, the nuances of the expanded verse are powerful. John is asking the listener to rethink their past views of right and wrong, their past conduct, and their past understanding of the Lord’s will. The change that John is inviting in the listener is specifically the change that will cause a person to better know God and to find greater joy in Jesus Christ as the Redeemer. This invitation is all the more urgent because the kingdom of heaven is at hand.

A similar substitution can be made in any verse of scripture that uses the word “repent.”  When these four aspects of repentance are kept in mind many, many verses take on a richer and more powerful meaning.

Why Repentance?

Having determined four defining aspects of repentance, it is important to consider the circumstances in life that make repentance necessary. In Moses 6 we learn of the condition of all people ever born into mortality. Starting with verse 48:

  48 And he said unto them: Because that Adam fell, we are; and by his fall came death; and we are made partakers of misery and woe.

Adam, having fallen, was instructed about the role of repentance in God’s plan.

  52 And [God] also said unto [Adam]: If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost, asking all things in his name, and whatsoever ye shall ask, it shall be given you.

Adam asked for further information and was taught about the role of the Savior in overcoming the consequences of Adam’s transgression.

 53 And our father Adam spake unto the Lord, and said: Why is it that men must repent and be baptized in water? And the Lord said unto Adam: Behold I have forgiven thee thy transgression in the Garden of Eden.

  54 Hence came the saying abroad among the people, that the Son of God hath atoned for original guilt, wherein the sins of the parents cannot be answered upon the heads of the children, for they are whole from the foundation of the world.

Finally, Moses 6 contains instruction to Adam about the importance of repentance for all of Adam’s children.

  55 And the Lord spake unto Adam, saying: Inasmuch as thy children are conceived in sin, even so when they begin to grow up, sin conceiveth in their hearts, and they taste the bitter, that they may know to prize the good.

  56 And it is given unto them to know good from evil; wherefore they are agents unto themselves, and I have given unto you another law and commandment.

  57 Wherefore teach it unto your children, that all men, everywhere, must repent, or they can in nowise inherit the kingdom of God, for no unclean thing can dwell there, or dwell in his presence; for, in the language of Adam, Man of Holiness is his name, and the name of his Only Begotten is the Son of Man, even Jesus Christ, a righteous Judge, who shall come in the meridian of time.

While we are free from responsibility for the transgression of Adam and Eve in the garden, we are all born into a world where our spirit inhabits a body that has desires, appetites and passions. We will all be subject to temptation and sin. In fact, King Benjamin in Mosiah 3 described us as being by nature, through Adam, fallen (see verse 16). He then goes on to describe us in our fallen state:

  19 For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord …

Consider the implication of this. God intended, from the beginning as part of His plan, for us to be born into mortality in a fallen state. It is inherent in mortality that we experience sin. We will sin and there is a purpose in the experience of mortality. As it said in Moses 6: 55, we are meant to taste the bitter, that we may know to prize the good. We are here to learn to prefer the good to the bitter, to prefer God to the desires, appetites and passions of the body.  For this to happen, we are meant to taste the bitter.

As an analogy, mortality and sin are kind of like God dropping us in the middle of a muddy field. We are invited to get out of the mud. But, it is inevitable that we will get mud on us as we try to get out. What we should not do, though, is drop and roll in the mud and revel in the feel of it. We should head for the edge of the field where God is waiting to wash the mud off of us. Ultimately, Jesus Christ is the only one who can wash the mud of sin off of us. We should not think of ourselves as failures just because we sin (get mud on ourselves). Sin is inevitable in life. The real question is, do we learn to prefer being clean?

Moroni also spoke of our condition in mortality. He gives us hope that the fallen condition of the “natural man” in mortality may be overcome. In Ether 12 Moroni reports the Lord’s invitation to us:

  27 And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them.

Taken together these scriptures describe the fall of Adam and Eve and our condition in mortality. And, despite their transgression, we enjoy freedom from original guilt through Jesus Christ. Yet, our condition in mortality is one of weakness as the “natural man.”  Our spirit is confronted with the desires, appetites and passions of the body. The desires of the “natural man” cause us to violate the laws that would allow us to return to the presence of God. We become unclean because of sin.

If we will humble ourselves and come unto Jesus Christ, He will do something remarkable for us. He will show us our weakness. Our weakness is that we are the “natural man” and an enemy to God. While it may not sound like a fun thing to learn of our weakness, it is actually the beginning of repentance. We come to understand that we can be reconciled to God through the atonement of Jesus Christ. We accept His invitation to change.

What a remarkable blessing it is that God intended, from the beginning, for us to taste the bitter that we might know to prize the good. He will show us our weakness so that we may have those weak things in us become strong. Jesus Christ will transform us from a natural man or woman into a man or woman of God. This will happen a little at a time as, line upon line, grace for grace, weak things are made strong through repentance; that is, through changing our mind and heart as we come to know God and rejoice in Jesus Christ our Redeemer.

The sheer joy of this process is seen in Ammon’s words in Alma 26:

  16 Therefore, let us glory, yea, we will glory in the Lord; yea, we will rejoice, for our joy is full; yea, we will praise our God forever. Behold, who can glory too much in the Lord? Yea, who can say too much of his great power, and of his mercy, and of his long-suffering towards the children of men? Behold, I say unto you, I cannot say the smallest part which I feel.

  21 And now behold, my brethren, what natural man is there that knoweth these things? I say unto you, there is none that knoweth these things, save it be the penitent.

If we truly understand repentance then we will gladly learn of our weakness. We will find greater knowledge of God and rejoice in Jesus Christ our Redeemer as we see weak things become strong through repentance. Rather than wallowing in guilt over past mistakes and haranguing ourselves as worthless and unworthy, we should celebrate the opportunity to learn and progress. God intended for us to experience the feelings and consequences of indulging the desires, appetites and passions of mortality. He does not, however, intend for us to remain in sin. He is waiting to embrace us when we choose to come to Him as we follow the sweet promptings of the Spirit.

As Ammon said, the natural man cannot know the things of God. Only the penitent can know God and rejoice in Jesus Christ our Redeemer.

How do I Know I Have Been Forgiven?

Often we wonder how to know if our sins have been forgiven. This is a matter of faith in Jesus Christ. He is very clear on this question. Remember the woman taken in adultery. The scribes and Pharisees brought her to Jesus. After the crowd dispersed in response to His invitation, "he that is without sin cast the first stone," Jesus asked the woman who was left to condemn her. Her response, in John 8: 12, was, “No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.”

This wonderful anecdote illustrates what John had already taught about Jesus in chapter 3:

  16 ¶ For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

  17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

Jesus did not come into the world to condemn us. He came into the world to save us from sin. His request is simple. Learn from the sin that we do not like the bitter consequences. Show through change that we prefer the good that comes from being clean of sin. We have his promise that if we change through repentance that He will not condemn us, our sins are forgiven, and we can look forward to everlasting life.

Remember, sin is an inevitable part of life. We do not fail just because we sin. We fail when we do not learn the lessons of sin in such a way that we come to better know God and rejoice in Jesus Christ our Redeemer.

---

[1] Oxford English Dictionary, second edition (1989). 

Time and Repentance

Time is inexorable.  We move through time, moment by moment, until mortal life is done.  Each future moment becomes the present and then the past.  And, once past, it is gone.  Imagine a task that needs to be done.  Every day, or even every minute, that we postpone the task is a day or minute less that is available to do the task.  Mortality is limited by death and death creates a limit to the time available for us to do our work in mortality.  Consider Alma 12:

  24 And we see that death comes upon mankind, yea, the death which has been spoken of by Amulek, which is the temporal death; nevertheless there was a space granted unto man in which he might repent; therefore this life became a probationary state; a time to prepare to meet God; a time to prepare for that endless state which has been spoken of by us, which is after the resurrection of the dead.

One of the key works of mortality is to experience the bitterness of sin and the goodness that comes through repentance.  Our father Adam was taught (see Moses 6):

  55 And the Lord spake unto Adam, saying: Inasmuch as thy children are conceived in sin, even so when they begin to grow up, sin conceiveth in their hearts, and they taste the bitter, that they may know to prize the good.

  56 And it is given unto them to know good from evil; wherefore they are agents unto themselves, and I have given unto you another law and commandment.

  57 Wherefore teach it unto your children, that all men, everywhere, must repent, or they can in nowise inherit the kingdom of God, for no unclean thing can dwell there, or dwell in his presence; ...

When we learn that our life is in some way not in harmony with God we taste the bitterness of sin.  When we repent we know the goodness of God and His Son.  At first we may be motivated by the deadlines created by time and death in mortality.  But, through experience we may find that we prize the good for its own sake.  We begin to learn, repent, and grow because that is what we love to do.

Once we become someone who learns because of the love of the word of God and we repent because of our trust in Jesus Christ, we are ready for the eternal life where there is no time.  Imagine, with no death and no time, there is no less time after procrastination than there was before procrastination.  I might sit and watch a canyon form before getting to work because I have not lost any time in watching the eons pass while a canyon forms.  If I have not learned to love learning and progressing in this life, it may be very difficult to learn in a life with no time and, thus, no deadlines.  With no time and no deadlines, I will only do that which I have come to find intrinsically motivating.  Maybe this observation is related to the verse in D&C 130:

 19 And if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come.

Do I Know Jesus Christ?

My journey to know Jesus Christ has been very similar to the hike we took together in an earlier post.  I have been blessed with an ever-increasing amount of light from my Father in Heaven.  As the light grows brighter I have been able to appreciate more of the detail and beauty of the gospel message.  But, rather than just tell you of my journey, let me ask a series of questions and share some thoughts that will allow us to walk together towards knowing the Savior.

In all our experiences in life there are the things that we do and then there are the things that we feel.  We learn in our minds by the choices we make about the activities we participate in, the people we associate with, and the study in which we engage.  We learn in our hearts as we contemplate the feelings that accompany our life experience.  It is when the message received in our mind is confirmed by the feelings of the heart that we experience revelation.

For example, do you remember your earliest days of learning the gospel?  It may have been your parents, a friend, or missionaries that introduced you to the gospel message.  What caused you to accept their message?  Were you somehow impressed by the goodness radiating from those who taught you?  Did you see the blessings of obedience in their lives?  Do you remember how you felt as you heard the gospel message?  Did it sound good and uplifting and thrill your soul?  Did you hope that it could be true?  If you answered “yes” to any of these questions then you have experienced the Spirit of Jesus Christ reminding your spirit of what we knew in the premortal world.[1]

After we hear the gospel we begin to have hope of eternal life through the redemption and the resurrection of Jesus Christ.  We also come to know that our lives are not in harmony with all of the teachings of the gospel.  So, we begin to repent and call upon God for forgiveness.  Have you ever felt the weight of knowing that something in your life is not in harmony with God’s teachings?  Have you felt that burden lifted as you repented and moved on living in a little better harmony with the gospel?  Repentance and forgiveness bring joy and relief from the burden of sin.

Many of us were baptized at a young age and may not remember that day.  Fortunately, we have the opportunity to attend baptisms of friends and family members.  Once we are twelve years old we have the blessing of doing baptisms for the dead.  Whether it was at your baptism or at any other baptism, have you ever felt the spirit whisper of the cleansing power of the Savior?  Not long ago I had the privilege of going to the temple with the young women from our ward.  One of these young women brought the name of her grandfather to be baptized and confirmed in the temple.  I got to baptize this young woman’s father in behalf of her grandfather as she looked on.  Our eyes filled with tears as we felt the gratitude of her grandfather from the other side of the veil.  The spirit whispered and we were uplifted.

Following faith, repentance and baptism we are promised the gift of the Holy Ghost.  Often we hear in talks of dramatic stories where the Holy Ghost directs someone to leave a dangerous situation.  These are great stories of blessing to those who experienced them.  But, we are not promised that we will be saved from all danger by the Holy Ghost.  Rather, we are promised by Jesus Christ that the Holy Ghost “shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” and “he shall testify of me.”[2]

Have you ever been reading your scriptures and had a verse grab your attention?  Have you ever stopped to ponder that verse and felt it speak to your heart?  Have you ever looked for similar verses and had your understanding of a gospel principle confirmed and expanded?  These are all done by the power of the Holy Ghost.

Do you remember hearing a talk or a lesson and feeling challenged to make a change in something you were doing or not doing?  Did you feel that your life could be brought into better alignment with the teachings of the Gospel?  Did you feel a little closer to God because of that effort to change?  This is part of enduring to the end.

The atonement provides more than just the power to erase the stains of sin.  It also offers us the chance to become better than we currently are.  It is the power of change in our lives.  Once we have forsaken the worst of our sins, Jesus Christ is still the power that allows us to grow and progress toward our Father in Heaven.  It is only through Jesus Christ that we can approach the Father.

In the temple we learn the way back into the presence of our Father in Heaven.  The temple is, itself, a great symbol of Jesus Christ.  If we will approach the temple as if we are approaching the Savior we will be refined and purified through our temple worship.  We will be taught of how we are literally transformed and prepared in all ways to enter the presence of God. 

Have you ever felt a little closer to God in the temple?  Have you ever had a principle of the gospel become clear as you pondered the symbols in the temple?  Have you ever felt the cares of the world left behind and your soul lifted as you participated in temple ordinances?  It is in the priesthood ordinances that we find the key to the knowledge of God.[3]  These flashes of insight are an important part of the Lord’s promise to manifest Himself to His people in mercy in His house.[4]

Would you like to see Jesus Christ?  Have you ever done something kind for someone else and felt your own burdens become easier to bear?  Have ever served another person and felt your love and care for them grow beyond what you expected?  Have you ever put someone else’s needs ahead of your own and been surprised at the deep impact this can have?  When we serve those around us we are in the service of Jesus Christ and we see Him in the service of others.

Jesus said:[5]

He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.  If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

We can be where the Savior is if we will serve Him by serving our brothers and sisters.

Were you able to answer “yes” to any of the questions I asked?  If you did then you have felt the quiet whisperings of the Spirit in those situations I asked about.  In fact, you are much like the Lamanites spoken of by Jesus Christ who “were baptized with fire and with the holy Chost, and they knew it not.”[6]  If in reading this post you have been reminded of past spiritual experiences I would ask Alma’s question, “Can you feel so now?”[7]

Each week as we partake of the sacrament we have the opportunity to turn our minds to Jesus Christ.  I have found a question that is of great help to me.  The question is, “when is the last time I felt the Spirit in my life?”  If I have not felt, and acknowledged feeling, the spirit since the last time I partook of the sacrament then I know there is something out of line with the gospel in my life.  I can prayerfully ask what I need to do and my loving Father in Heaven will bring to my mind that which I need to work on next.  Remember the question, “When is the last time I felt and acknowledged feeling the Spirit?”

Remember that we are, in fact, eternal spirit beings living in mortality in order to become like our Father in Heaven.  We were born into mortality as infants that could not walk, talk, feed ourselves, or even understand the loving language of our parents.  But, over time and with effort we learn and progress to become adults. 

Similarly, when we are born again we are as spiritual infants.  The language of the spirit feels good but we do not yet understand it in full.  The language of the spirit is quiet and is best heard while we are praying, serving others, reading the scriptures or worshiping in the temple.  These are the things we should be doing because they are things that will bring us closer to Jesus Christ.  By following the gospel path we will grow and progress in the things of the Spirit to the end that we may return to live with our Father in Heaven.  Sometimes the path seems difficult.  I believe, though, that there is no challenge that we may face in this life that cannot be overcome through the power of Jesus Christ.[8] 

At the end of the hike I described, we raised our hands in celebration of reaching the summit in the full light of the rising sun. I look forward to the day when, through the Savior’s guidance and mercy, we will raise our hands in the joy of the full light of God’s presence. That is the greatest destination we can work towards. It is only in and through the light of Jesus Christ that we can find our way to our Father in Heaven.

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[1] See D&C 84:

  44 For you shall live by every word that proceedeth forth from the mouth of God.

  45 For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ.

  46 And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit.

  47 And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father.

[2] See John 14: 26, 15:26

[3] See D&C 84:

  19 And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.

  20 Therefore, in the ordinances thereof, the power of godliness is manifest.

  21 And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;

  22 For without this no man can see the face of God, even the Father, and live.

[4] See D&C 110:

  7 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.

[5] See John 12: 25-26

[6] See 3 Nephi 9: 20

[7] See Alma 5: 26

[8] See Ether 12:

  27 And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them.

Apply First Principles, Repeat As Needed

The fourth Article of Faith states that, “We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost.” This is often followed by an admonition to “endure to the end” (see, for example, 2 Nephi 31: 13 – 16). While baptism and the laying on of hands for the gift of the Holy Ghost are ordinances that we receive just once in life, gaining faith and repenting are repeated experiences in life. It may be, however, that a process that is defined by the four steps identified in the fourth Article of Faith may be repeated throughout life as part of the command to endure to the end. Let’s consider each step, in turn.

First, faith is evidence or assurance of things that are unseen, yet true, that build hope for eternal life through Jesus Christ.[1] Faith is not something that we conjure up within ourselves in a manner like the little train who got over the mountain by chanting, “I think I can, I think I can, I think I can …” Faith is a gift given through the Spirit.[2] Faith is given as a result of our choice to believe the word of God and to act upon it. It is in this sense that faith is a principle of action. We are free to choose what we believe and how we will act based upon our chosen beliefs. When we believe that which is true, and act upon it, we are blessed with evidence or assurance, through the Spirit, of the truth. This will inevitably build hope for eternal life through Jesus Christ.

So, step one is faith in the Lord Jesus Christ. Or, stated another way, step one is to believe the word of God, act upon it, have the Spirit confirm that we are in harmony with truth, and have an increase in our hope for eternal life through Jesus Christ.

Second, repentance is learning. To repent is to rethink ones previous view or understanding. It includes sorrow because of the changed view. The steps that follow from repentance are not, themselves, repentance. Rather, these are things we do because we have repented.[3] For example, when we realize that an activity in our life is taking us further from the Lord, we repent and change the behavior. When we realize that we have offended a person we repent and apologize or make restitution. To repent is to learn the error of our ways. To change, apologize, or make restitution follows from repentance (learning of our error).

Thus, step two is to repent. Or, stated another way, step two is to always be willing to learn when our views or beliefs are incorrect or incomplete. When we truly repent, the things we learn will inevitably lead to changes in our behavior. We may also feel a need to repair damage from past behavior that we now understand to have been out of harmony with the word of the Lord.

Third, baptism is an ordinance that teaches us of death and resurrection.[4] Death and resurrection are essential to the forgiveness of sin. Our “body of sin” dies and is buried so that we are freed from sin through the resurrection of Jesus.[5] Yet, in the eternities we will inherit the kingdom for which we have demonstrated ourselves to be suited.[6] Thus, it is not sufficient to merely recognize that we have sinned. We must recognize the sin and then change so that the sin is no longer something we desire. Then, that part of us that desired the sin is dead and, through the resurrection, we become eternally alive. While death and resurrection, ultimately, only happen once, we can let the sinful appetites of the flesh be crucified and buried with Jesus and rise in a newness of spiritual life. Similarly, while we are only baptized once, this process can happen repeatedly throughout our life.

The third step, then, is baptism. Or, stated another way, the third step is to allow each part of us that desires sin to die and be made spiritually alive again through Jesus Christ so that we can, ultimately, rise in the resurrection a perfected being who can live in the presence of God.

Fourth, the Holy Ghost bears record of the Father and the Son and “will show unto you all things what ye should do.”[7] The “gift” of the Holy Ghost can be interpreted in at least two ways. In one sense the Holy Ghost is a gift given to us by God.[8] Alternatively, the “gift” of the Holy Ghost could refer to the things that the scriptures promise will be given to us by the Holy Ghost. In either case, what an amazing gift this is. We have been promised a member of the godhead who will personally show us what we should do. I emphasize the word “should” to make the point that the Holy Ghost will not make all of our decisions. Rather, the Holy Ghost will show us the things that are correct and necessary to do in order to return to God’s presence. He will comfort us and encourage us and build within us the hope of eternal life with the Father through the atonement of the Son.

The fourth step is, finally, to receive the laying on of hands for the gift of the Holy Ghost. Or, in other words, having once had hands laid upon our head, confirming us a member of the Church of Jesus Christ, and having been told to “receive the Holy Ghost,” step four is to be guided, taught and comforted by the Holy Ghost.

Based upon these observations we might conclude that the first principles and ordinances of the gospel define a process that we must follow repeatedly throughout our lives. The process is that we learn and believe the word of God and change our behavior because of what we learn (faith). Often the things that we learn will show us that our past understanding has been incorrect or incomplete (repentance). At times this process will be painful. It may even feel like parts of our selves have to die before we can be made spiritually alive and are filled with the Holy Ghost (baptism). When we live according to the world of God, the Holy Ghost will teach us that we are doing what we should do to return to our Father in Heaven through faith in the Only Begotten Son (the gift of the Holy Ghost). Following this process will give us a foundation of faith to follow it again.

So, apply the first principles and ordinances of the gospel. Repeat as needed until clean.

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[1] See Hebrews 11: 1 (including the JST), Alma 32: 21, and Ether 12: 6 for support of this assertion.

[2] See 1 Corinthians 12: 4, 9.

[3] See, for example, Ezekiel 18: 30 where we are told to repent and turn from transgressions. The word “and” indicates that we first repent and then do something because we have repented. Another example is given in 1 Nephi 18: 20 where Nephi’s brothers repentedandloosed his bands.

[4] See D&C 128: 12 and Romans 6: 4.

[5] See Romans 6: 6-7.

[6] See Romans 6: 16 and D&C 88: 28-29.

[7] See 2 Nephi 32: 5, 2 Nephi 31: 18 and D&C 20: 27.

[8] See Acts 5:32.