There is a lot of misunderstanding and misinformation concerning the doctrine of baptism for the dead as taught by the Church of Jesus Christ of Latter Day Saints. If someones ancestor is baptized on behalf of a living person who is acting as their proxy, it does not follow that the deceased person becomes a Mormon, nor are they counted as members on the records of the church.
From LDS.org
"Jesus Christ taught that baptism is essential to the salvation of all who have lived on earth (see John 3:5). Many people, however, have died without being baptized. Others were baptized without proper authority. Because God is merciful, He has prepared a way for all people to receive the blessings of baptism. By performing proxy baptisms in behalf of those who have died, Church members offer these blessings to deceased ancestors. Individuals can then choose to accept or reject what has been done in their behalf."
"Some people have misunderstood that when baptisms for the dead are performed, deceased persons are baptized into the Church against their will. This is not the case. Each individual has agency, or the right to choose. The validity of a baptism for the dead depends on the deceased person accepting it and choosing to accept and follow the Savior while residing in the spirit world. The names of deceased persons are not added to the membership records of the Church."
Read further:
"The Redemption of the Dead"
Boyd K. Packer, Ensign, Nov. 1975, 97–99
We must not shirk our responsibility to provide gospel ordinances to both the living and the dead.
"The Spirit of Elijah"
Russell M. Nelson, Ensign, Nov. 1994, 84–87
Service in the temple together is a sublime activity for a family. It provides its own sustaining motivation and verification of the truth of this unique work.
"The Redemption of the Dead and the Testimony of Jesus"
D. Todd Christofferson, Liahona, Jan. 2001, 10–13; or Ensign, Nov. 2000, 9–12
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.
"The Savior's Visit to the Spirit World"
Spencer J. Condie, Liahona, July 2003, 26–30; or Ensign, July 2003, 32–36
What Jesus did during the hours between His death and Resurrection provides the doctrinal foundation for building temples.
"Comparing LDS Beliefs with First-Century Christianity"
Daniel C. Peterson and Stephen D. Ricks, Ensign, Mar. 1988, 7–11
Is it true that because Latter-day Saints practice baptism for the dead, they are not Christian?
"I Have a Question"
Robert L. Millet, Ensign, Aug. 1987, 19–21
Was baptism for the dead a non-Christian practice in New Testament times, or was it a practice of the Church of Jesus Christ, as it is today?
"Proxy Baptism"
John A. Tvedtnes, Ensign, Feb. 1977, 86
In his epistle to the Corinthians, Paul cited the early Christian practice of proxy baptism for the dead as evidence of a future resurrection and judgment.
Thursday, December 18, 2008
Sunday, October 12, 2008
Homosexuality
Author: Brown, Victor L., Jr.
God's teachings about human sexuality are clear, unambiguous, and consistent from Adam to the present. "God created man in his own image…male and female created he them" (Gen. 1:27). "And the Gods said: Let us make an help meet for the man, for it is not good that the man should be alone, therefore we will form an help meet for him…. Therefore shall a man…cleave unto his wife, and they shall be one flesh" (Abr. 5:14-18). "Neither is the man without the woman, neither the woman without the man, in the Lord" (1 Cor. 11:11).
When two people of the same sex join in using their bodies for erotic purposes, this conduct is considered homosexual and sinful by The Church of Jesus Christ of Latter-day Saints, comparable to sexual relations between any unmarried persons. Masturbation is not condoned but is not considered homosexual.
People who persist in committing acts that violate divine law are subject to Church disciplinary councils to help them understand the damage they are doing to their eternal well-being. Particularly offensive is any conduct that harms others, especially those who because of their youth are vulnerable to seduction or coercion. The eternal laws that pertain to chastity before marriage and personal purity within marriage apply to all sexual behavior. However, "marriage is not doctrinal therapy for homosexual relations" (Oaks, p. 10). The restored gospel of Jesus Christ exalts the relationship of husband and wife, as particularly illustrated in the temple ordinances. From these doctrines, covenants, and ordinances, it is clear that any sexual relationship other than that between a legally wedded heterosexual husband and wife is sinful. The divine mandate of marriage between man and woman puts in perspective why homosexual acts are offensive to God. They repudiate the gift and the Giver of eternal life.
Recognizing that failure to keep the covenants of the gospel of Jesus Christ deprives a person of God's blessings, the Church offers counseling to help those who are troubled by homosexual thoughts or actions to learn to use their agency to live in accord with divine laws and thereby enjoy the rich blessings a benevolent Father offers to all his children, whatever their temptation or thoughts. "That has been the message of the Jewish and Christian prophets in all ages: repent. Abandon your sins; confess them; forsake them. And become acceptable to God" (Oaks, p. 7).
Bibliography
Oaks, Dallin H. CBS-TV interview, Dec. 30, 1986, unpublished transcript.
Packer, Boyd K. "Covenants." Ensign 20 (Nov. 1990):84-86.
God's teachings about human sexuality are clear, unambiguous, and consistent from Adam to the present. "God created man in his own image…male and female created he them" (Gen. 1:27). "And the Gods said: Let us make an help meet for the man, for it is not good that the man should be alone, therefore we will form an help meet for him…. Therefore shall a man…cleave unto his wife, and they shall be one flesh" (Abr. 5:14-18). "Neither is the man without the woman, neither the woman without the man, in the Lord" (1 Cor. 11:11).
When two people of the same sex join in using their bodies for erotic purposes, this conduct is considered homosexual and sinful by The Church of Jesus Christ of Latter-day Saints, comparable to sexual relations between any unmarried persons. Masturbation is not condoned but is not considered homosexual.
People who persist in committing acts that violate divine law are subject to Church disciplinary councils to help them understand the damage they are doing to their eternal well-being. Particularly offensive is any conduct that harms others, especially those who because of their youth are vulnerable to seduction or coercion. The eternal laws that pertain to chastity before marriage and personal purity within marriage apply to all sexual behavior. However, "marriage is not doctrinal therapy for homosexual relations" (Oaks, p. 10). The restored gospel of Jesus Christ exalts the relationship of husband and wife, as particularly illustrated in the temple ordinances. From these doctrines, covenants, and ordinances, it is clear that any sexual relationship other than that between a legally wedded heterosexual husband and wife is sinful. The divine mandate of marriage between man and woman puts in perspective why homosexual acts are offensive to God. They repudiate the gift and the Giver of eternal life.
Recognizing that failure to keep the covenants of the gospel of Jesus Christ deprives a person of God's blessings, the Church offers counseling to help those who are troubled by homosexual thoughts or actions to learn to use their agency to live in accord with divine laws and thereby enjoy the rich blessings a benevolent Father offers to all his children, whatever their temptation or thoughts. "That has been the message of the Jewish and Christian prophets in all ages: repent. Abandon your sins; confess them; forsake them. And become acceptable to God" (Oaks, p. 7).
Bibliography
Oaks, Dallin H. CBS-TV interview, Dec. 30, 1986, unpublished transcript.
Packer, Boyd K. "Covenants." Ensign 20 (Nov. 1990):84-86.
God, Godhead
GUIDE TO THE SCRIPTURES
There are three separate persons in the Godhead: God, the Eternal Father; his Son, Jesus Christ; and the Holy Ghost. We believe in each of them (A of F 1: 1). From latter-day revelation we learn that the Father and the Son have tangible bodies of flesh and bone and that the Holy Ghost is a personage of spirit, without flesh and bone (D&C 130: 22-23). These three persons are one in perfect unity and harmony of purpose and doctrine (John 17: 21-23; 2 Ne. 31: 21; 3 Ne. 11: 27, 36).
God the Father: It is generally the Father, or Elohim, who is referred to by the title God. He is called the Father because he is the father of our spirits (Mal. 2: 10; Num. 16: 22; 27: 16; Matt. 6: 9; Eph. 4: 6; Heb. 12: 9). God the Father is the supreme ruler of the universe. He is all powerful (Gen. 18: 14; Alma 26: 35; D&C 19: 1-3), all knowing (Matt. 6: 8; 2 Ne. 2: 24), and everywhere present through his Spirit (Ps. 139: 7-12; D&C 88: 7-13, 41). Mankind has a special relationship to God that sets man apart from all other created things: men and women are God’s spirit children (Ps. 82: 6; 1 Jn. 3: 1-3; D&C 20: 17-18).
There are few recorded instances of God the Father appearing to or speaking to man. The scriptures say that he spoke to Adam and Eve (Moses 4: 14-31) and introduced Jesus Christ on several occasions (Matt. 3: 17; 17: 5; John 12: 28-29; 3 Ne. 11: 3-7). He appeared to Stephen (Acts 7: 55-56) and Joseph Smith (JS-H 1: 17). Later he appeared to both Joseph Smith and Sidney Rigdon (D&C 76: 20, 23). To those who love God and purify themselves before him, God sometimes grants the privilege of seeing and knowing for themselves that he is God (Matt. 5: 8; 3 Ne. 12: 8; D&C 76: 116-118; 93: 1).
My God, my God, why hast thou forsaken me? Mark 15: 34. These men are the servants of the most high God, Acts 16: 17. We are the offspring of God, Acts 17: 28-29. Thou shalt offer thy sacraments unto the Most High, D&C 59: 10-12. Enoch beheld the spirits that God had created, Moses 6: 36. Man of Holiness is his name, Moses 6: 57.
God the Son: The God known as Jehovah is the Son, Jesus Christ (Isa. 12: 2; 43: 11; 49: 26; 1 Cor. 10: 1-4; 1 Tim. 1: 1; Rev. 1: 8; 2 Ne. 22: 2). Jesus works under the direction of the Father and is in complete harmony with him. All mankind are his brothers and sisters, for he is the eldest of the spirit children of Elohim. Some scripture references refer to him by the word God. For example, the scripture says that “God created the heaven and the earth” (Gen. 1: 1), but it was actually Jesus who was the Creator under the direction of God the Father (John 1: 1-3, 10, 14; Heb. 1: 1-2).
The Lord identified himself as I AM, Ex. 3: 13-16. I am the Lord [Jehovah], and beside me there is no savior, Isa. 43: 11 (Isa. 45: 23). I am the light of the world, John 8: 12. Before Abraham was, I am, John 8: 58. The Lord shall minister among men in a tabernacle of clay, Mosiah 3: 5-10. Abinadi explained how Christ is the Father and the Son, Mosiah 15: 1-4 (Ether 3: 14). The Lord appeared to the brother of Jared, Ether 3. Listen to the words of Christ your Lord and your God, Moro. 8: 8. Jehovah is the judge of the quick and the dead, Moro. 10: 34. Jesus appeared to Joseph Smith and Sidney Rigdon, D&C 76: 20, 23. The Lord Jehovah appeared in the Kirtland Temple, D&C 110: 1-4. Jehovah spoke to Abraham, Abr. 1: 16-19. Jesus appeared to Joseph Smith, JS-H 1: 17.
God the Holy Ghost: The Holy Ghost is also a God and is called the Holy Spirit, the Spirit, and the Spirit of God, among other similar names and titles. With the aid of the Holy Ghost, man can know the will of God the Father and know that Jesus is the Christ (1 Cor. 12: 3).
The Holy Ghost will teach you what you should say, Luke 12: 12. The Holy Ghost is the Comforter, John 14: 26 (John 16: 7-15). Jesus gave commandments to the Apostles through the Holy Ghost, Acts 1: 2. The Holy Ghost bears witness of God and Christ, Acts 5: 29-32 (1 Cor. 12: 3). The Holy Ghost also is a witness to us, Heb. 10: 10-17. By the power of the Holy Ghost you may know the truth of all things, Moro. 10: 5. The Holy Ghost is the spirit of revelation, D&C 8: 2-3 (D&C 68: 4).
There are three separate persons in the Godhead: God, the Eternal Father; his Son, Jesus Christ; and the Holy Ghost. We believe in each of them (A of F 1: 1). From latter-day revelation we learn that the Father and the Son have tangible bodies of flesh and bone and that the Holy Ghost is a personage of spirit, without flesh and bone (D&C 130: 22-23). These three persons are one in perfect unity and harmony of purpose and doctrine (John 17: 21-23; 2 Ne. 31: 21; 3 Ne. 11: 27, 36).
God the Father: It is generally the Father, or Elohim, who is referred to by the title God. He is called the Father because he is the father of our spirits (Mal. 2: 10; Num. 16: 22; 27: 16; Matt. 6: 9; Eph. 4: 6; Heb. 12: 9). God the Father is the supreme ruler of the universe. He is all powerful (Gen. 18: 14; Alma 26: 35; D&C 19: 1-3), all knowing (Matt. 6: 8; 2 Ne. 2: 24), and everywhere present through his Spirit (Ps. 139: 7-12; D&C 88: 7-13, 41). Mankind has a special relationship to God that sets man apart from all other created things: men and women are God’s spirit children (Ps. 82: 6; 1 Jn. 3: 1-3; D&C 20: 17-18).
There are few recorded instances of God the Father appearing to or speaking to man. The scriptures say that he spoke to Adam and Eve (Moses 4: 14-31) and introduced Jesus Christ on several occasions (Matt. 3: 17; 17: 5; John 12: 28-29; 3 Ne. 11: 3-7). He appeared to Stephen (Acts 7: 55-56) and Joseph Smith (JS-H 1: 17). Later he appeared to both Joseph Smith and Sidney Rigdon (D&C 76: 20, 23). To those who love God and purify themselves before him, God sometimes grants the privilege of seeing and knowing for themselves that he is God (Matt. 5: 8; 3 Ne. 12: 8; D&C 76: 116-118; 93: 1).
My God, my God, why hast thou forsaken me? Mark 15: 34. These men are the servants of the most high God, Acts 16: 17. We are the offspring of God, Acts 17: 28-29. Thou shalt offer thy sacraments unto the Most High, D&C 59: 10-12. Enoch beheld the spirits that God had created, Moses 6: 36. Man of Holiness is his name, Moses 6: 57.
God the Son: The God known as Jehovah is the Son, Jesus Christ (Isa. 12: 2; 43: 11; 49: 26; 1 Cor. 10: 1-4; 1 Tim. 1: 1; Rev. 1: 8; 2 Ne. 22: 2). Jesus works under the direction of the Father and is in complete harmony with him. All mankind are his brothers and sisters, for he is the eldest of the spirit children of Elohim. Some scripture references refer to him by the word God. For example, the scripture says that “God created the heaven and the earth” (Gen. 1: 1), but it was actually Jesus who was the Creator under the direction of God the Father (John 1: 1-3, 10, 14; Heb. 1: 1-2).
The Lord identified himself as I AM, Ex. 3: 13-16. I am the Lord [Jehovah], and beside me there is no savior, Isa. 43: 11 (Isa. 45: 23). I am the light of the world, John 8: 12. Before Abraham was, I am, John 8: 58. The Lord shall minister among men in a tabernacle of clay, Mosiah 3: 5-10. Abinadi explained how Christ is the Father and the Son, Mosiah 15: 1-4 (Ether 3: 14). The Lord appeared to the brother of Jared, Ether 3. Listen to the words of Christ your Lord and your God, Moro. 8: 8. Jehovah is the judge of the quick and the dead, Moro. 10: 34. Jesus appeared to Joseph Smith and Sidney Rigdon, D&C 76: 20, 23. The Lord Jehovah appeared in the Kirtland Temple, D&C 110: 1-4. Jehovah spoke to Abraham, Abr. 1: 16-19. Jesus appeared to Joseph Smith, JS-H 1: 17.
God the Holy Ghost: The Holy Ghost is also a God and is called the Holy Spirit, the Spirit, and the Spirit of God, among other similar names and titles. With the aid of the Holy Ghost, man can know the will of God the Father and know that Jesus is the Christ (1 Cor. 12: 3).
The Holy Ghost will teach you what you should say, Luke 12: 12. The Holy Ghost is the Comforter, John 14: 26 (John 16: 7-15). Jesus gave commandments to the Apostles through the Holy Ghost, Acts 1: 2. The Holy Ghost bears witness of God and Christ, Acts 5: 29-32 (1 Cor. 12: 3). The Holy Ghost also is a witness to us, Heb. 10: 10-17. By the power of the Holy Ghost you may know the truth of all things, Moro. 10: 5. The Holy Ghost is the spirit of revelation, D&C 8: 2-3 (D&C 68: 4).
Godhead
Author: Dahl, Paul E.
Latter-day Saints believe in God the Father; his Son, Jesus Christ; and the Holy Ghost (A of F 1). These three Gods form the Godhead, which holds the keys of power over the universe. Each member of the Godhead is an independent personage, separate and distinct from the other two, the three being in perfect unity and harmony with each other (AF, chap. 2).
This knowledge concerning the Godhead derives primarily from the Bible and the revelations of the Prophet Joseph Smith (see Smith, Joseph: Teachings of Joseph Smith). For example, the three members of the Godhead were separately manifested at the baptism of Jesus (Matt. 3:16-17) and at the stoning of Stephen (Acts 7:55-56). Joseph Smith commented, "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" (TPJS, p. 312).
On June 16, 1844, in his last Sunday sermon before his martyrdom, Joseph Smith declared that "in all congregations" he had taught "the plurality of Gods" for fifteen years: "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" (TPJS, p. 370). The two earliest surviving accounts of Joseph's first vision do not give details on the Godhead, but that he consistently taught that the Father and the Son were separate personages is clearly documentable in most periods of his life (e.g., D&C 76:23[1832];137:3[1836]; his First Vision, JS-H 1:17[recorded 1838]; D&C 130:22[1843]). While the fifth lecture on faith (1834) does not identify the Holy Ghost as a "personage," it affirms that "the Father, Son, and Holy Spirit constitute the Godhead" (cf. Millet, pp. 223-34).
Although the three members of the Godhead are distinct personages, their Godhead is "one" in that all three are united in their thoughts, actions, and purpose, with each having a fulness of knowledge, truth, and power. Each is a God. This does not imply a mystical union of substance or personality. Joseph Smith taught: Many men say there is one God; the Father, the Son and the Holy Ghost are only one God. I say that is a strange God anyhow-three in one, and one in three! It is a curious organization anyhow. "Father, I pray not for the world, but I pray for those that thou hast given me…that they may be one as we are."…I want to read the text to you myself-"I am agreed with the Father and the Father is agreed with me, and we are agreed as one." The Greek shows that it should be agreed. "Father, I pray for them which thou hast given me out of the world,…that they all may be agreed," and all come to dwell in unity [TPJS, p. 372; cf. John 17:9-11, 20-21; also cf. WJS, p. 380].
The unity prayed for in John 17 provides a model for the LDS understanding of the unity of the Godhead-one that is achieved among distinct individuals by unity of purpose, through faith, and by divine will and action. Joseph Smith taught that the Godhead was united by an "everlasting covenant [that] was made between [these] three personages before the organization of this earth" relevant to their administration to its inhabitants (TPJS, p. 190). The prime purpose of the Godhead and of all those united with them is "to bring to pass the immortality and eternal life of man" (Moses 1:39; Hinckley, p. 49-51).
Each member of the Godhead fulfills particular functions in relation to each of the others and to mankind. God the Father presides over the Godhead. He is the Father of all human spirits and of the physical body of Jesus Christ. The human body was formed in his image.
Jesus Christ, the Firstborn son of God the Father in the spirit and the Only Begotten son in the flesh, is the creative agent of the Godhead and the redeeming mediator between the Father and mankind. By him God created all things, and through him God revealed the laws of salvation. In him shall all be made alive, and through his Atonement all mankind may be reconciled with the Father.
The Holy Ghost is a personage of spirit who bears witness to truth. The Father and the Holy Ghost bear witness of the Son, and the Son and the Holy Ghost bear witness of the Father (3 Ne. 11:32; cf. John 8:18). Through the Holy Ghost, revelations of the Father and of the Son are given.
The LDS doctrine of the Godhead differs from the various concepts of the Trinity. Several postbiblical trinitarian doctrines emerged in Christianity. This "dogmatic development took place gradually, against the background of the emanationist philosophy of Stoicism and Neoplatonism (including the mystical theology of the latter), and within the context of strict Jewish monotheism" (ER 15:54). Trinitarian doctrines sought to elevate God's oneness or unity, ultimately in some cases describing Jesus as homoousious (of the same substance) with the Father in order to preclude any claim that Jesus was not fully divine. LDS understanding, formulated by latter-day revelation through Joseph Smith, rejects the idea that Jesus or any other personage loses individuality by attaining Godhood or by standing in divine and eternal relationships with other exalted beings. [See also Christology; Deification, Early Christian.]
[edit] Bibliography
Hinckley, Gordon B. "The Father, Son, and Holy Ghost." Ensign 16 (Nov. 1986):49-51.
Millet, Robert L. "The Supreme Power over All Things: The Doctrine of the Godhead in the Lectures on Faith." In The Lectures on Faith in Historical Perspective, ed. L. Dahl and C. Tate, pp. 221-40. Provo, Utah, 1990.
Roberts, B. H. "The Doctrine of the Church in Respect of the Godhead." IE 1 (Aug. 1898):754-69.
Latter-day Saints believe in God the Father; his Son, Jesus Christ; and the Holy Ghost (A of F 1). These three Gods form the Godhead, which holds the keys of power over the universe. Each member of the Godhead is an independent personage, separate and distinct from the other two, the three being in perfect unity and harmony with each other (AF, chap. 2).
This knowledge concerning the Godhead derives primarily from the Bible and the revelations of the Prophet Joseph Smith (see Smith, Joseph: Teachings of Joseph Smith). For example, the three members of the Godhead were separately manifested at the baptism of Jesus (Matt. 3:16-17) and at the stoning of Stephen (Acts 7:55-56). Joseph Smith commented, "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" (TPJS, p. 312).
On June 16, 1844, in his last Sunday sermon before his martyrdom, Joseph Smith declared that "in all congregations" he had taught "the plurality of Gods" for fifteen years: "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" (TPJS, p. 370). The two earliest surviving accounts of Joseph's first vision do not give details on the Godhead, but that he consistently taught that the Father and the Son were separate personages is clearly documentable in most periods of his life (e.g., D&C 76:23[1832];137:3[1836]; his First Vision, JS-H 1:17[recorded 1838]; D&C 130:22[1843]). While the fifth lecture on faith (1834) does not identify the Holy Ghost as a "personage," it affirms that "the Father, Son, and Holy Spirit constitute the Godhead" (cf. Millet, pp. 223-34).
Although the three members of the Godhead are distinct personages, their Godhead is "one" in that all three are united in their thoughts, actions, and purpose, with each having a fulness of knowledge, truth, and power. Each is a God. This does not imply a mystical union of substance or personality. Joseph Smith taught: Many men say there is one God; the Father, the Son and the Holy Ghost are only one God. I say that is a strange God anyhow-three in one, and one in three! It is a curious organization anyhow. "Father, I pray not for the world, but I pray for those that thou hast given me…that they may be one as we are."…I want to read the text to you myself-"I am agreed with the Father and the Father is agreed with me, and we are agreed as one." The Greek shows that it should be agreed. "Father, I pray for them which thou hast given me out of the world,…that they all may be agreed," and all come to dwell in unity [TPJS, p. 372; cf. John 17:9-11, 20-21; also cf. WJS, p. 380].
The unity prayed for in John 17 provides a model for the LDS understanding of the unity of the Godhead-one that is achieved among distinct individuals by unity of purpose, through faith, and by divine will and action. Joseph Smith taught that the Godhead was united by an "everlasting covenant [that] was made between [these] three personages before the organization of this earth" relevant to their administration to its inhabitants (TPJS, p. 190). The prime purpose of the Godhead and of all those united with them is "to bring to pass the immortality and eternal life of man" (Moses 1:39; Hinckley, p. 49-51).
Each member of the Godhead fulfills particular functions in relation to each of the others and to mankind. God the Father presides over the Godhead. He is the Father of all human spirits and of the physical body of Jesus Christ. The human body was formed in his image.
Jesus Christ, the Firstborn son of God the Father in the spirit and the Only Begotten son in the flesh, is the creative agent of the Godhead and the redeeming mediator between the Father and mankind. By him God created all things, and through him God revealed the laws of salvation. In him shall all be made alive, and through his Atonement all mankind may be reconciled with the Father.
The Holy Ghost is a personage of spirit who bears witness to truth. The Father and the Holy Ghost bear witness of the Son, and the Son and the Holy Ghost bear witness of the Father (3 Ne. 11:32; cf. John 8:18). Through the Holy Ghost, revelations of the Father and of the Son are given.
The LDS doctrine of the Godhead differs from the various concepts of the Trinity. Several postbiblical trinitarian doctrines emerged in Christianity. This "dogmatic development took place gradually, against the background of the emanationist philosophy of Stoicism and Neoplatonism (including the mystical theology of the latter), and within the context of strict Jewish monotheism" (ER 15:54). Trinitarian doctrines sought to elevate God's oneness or unity, ultimately in some cases describing Jesus as homoousious (of the same substance) with the Father in order to preclude any claim that Jesus was not fully divine. LDS understanding, formulated by latter-day revelation through Joseph Smith, rejects the idea that Jesus or any other personage loses individuality by attaining Godhood or by standing in divine and eternal relationships with other exalted beings. [See also Christology; Deification, Early Christian.]
[edit] Bibliography
Hinckley, Gordon B. "The Father, Son, and Holy Ghost." Ensign 16 (Nov. 1986):49-51.
Millet, Robert L. "The Supreme Power over All Things: The Doctrine of the Godhead in the Lectures on Faith." In The Lectures on Faith in Historical Perspective, ed. L. Dahl and C. Tate, pp. 221-40. Provo, Utah, 1990.
Roberts, B. H. "The Doctrine of the Church in Respect of the Godhead." IE 1 (Aug. 1898):754-69.
Fruits of the Restored Gospel of Jesus Christ
Joseph B. Wirthlin, “Fruits of the Restored Gospel of Jesus Christ,” Ensign, Nov 1991, 15
My brethren and sisters, I’m sure that all of us have been honored to be in the presence of President Ezra Taft Benson, the President of the Church, our prophet. I’ve loved him and respected him all of my life, as I’m sure you have.
Throughout the ages, the Lord has referred to his people, those who love him and keep his commandments, in words that set them apart. He has called them a “peculiar treasure” (Ex. 19:5), a “special people” (Deut. 7:6), “a royal priesthood, an holy nation” (1 Pet. 2:9). Scriptures refer to such people as Saints. As the Savior taught, “by their fruits ye shall know them.” (Matt. 7:20.)
In sharp contrast to those who live by gospel principles, I see accounts of people who either ignore or don’t understand these principles. Some do not live the gospel standards and live in sin, evil, dishonesty, and crime. The result is untold misery, pain, suffering, and sorrow.
I am reminded of the Savior’s teachings when he declared:
“Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
“And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
“And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
“And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.” (Matt. 7:24–27.)
This analogy teaches us an important lesson. We cannot have the fruits of the gospel without its roots. Through revelation, the Lord has established those roots—distinctive principles of the fulness of the gospel. They give us direction. The Lord has taught us how we should build our lives on a solid foundation, like a rock, that will withstand the temptations and storms of life.
May I give you some of the major principles of the gospel.
The Godhead
One distinctive principle is a true concept of the nature of the Godhead: “We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.” (A of F 1:1.) The Godhead consists of three separate, distinct personages who are one in purpose. The Father and the Son have tangible bodies of flesh and bone while the Holy Ghost is a personage of spirit.
God truly is our Father, the Father of the spirits of all mankind. We are his literal offspring and are formed in his image. We have inherited divine characteristics from him. Knowing our relationship to our Heavenly Father helps us understand the divine nature that is in us and our potential. The doctrine of the fatherhood of God lays a solid foundation for self-esteem. The hymn titled “I Am a Child of God” (Hymns, 1985, no. 301) states this doctrine in simple terms. Can a person who understands his divine parenthood lack self-esteem? I have known people who have a deep, abiding assurance of this truth and others who understand it only superficially and intellectually. The contrast in their attitudes and the practical effect of these attitudes in their lives is remarkably apparent.
Knowing that Jesus Christ is the firstborn Son of God in the spirit and the Only Begotten Son in the flesh gives a far more noble and majestic view of him than if he were just a great teacher or philosopher. He is our Lord, the Redeemer of all mankind, our Mediator with the Father. Because of his love for us, he has atoned for the sins of the world and has provided a way for the faithful to return to our Heavenly Father’s presence.
“He is the greatest Being to be born on this earth—the perfect example. … He is Lord of lords, King of kings, the Creator, the Savior, the God of the whole earth. … His name … is the only name under heaven by which we can be saved.
“He will come again in power and glory to dwell on the earth, and will stand as Judge of all mankind at the last day.” (Bible Dictionary, s.v. “Christ.”)
He stands as the head of The Church of Jesus Christ of Latter-day Saints. We should be everlastingly grateful to him. We should love him with all our hearts and should follow his example.
The Holy Ghost, the third member of the Godhead, is a revelator (see History of the Church, 6:58); he reveals the word of God. He provides the convincing witness that the gospel is true and gives a person a testimony of the divinity of Jesus Christ. He guides us in our choices and in our search for truth.
Resurrection
Next I turn to our assurance of a literal resurrection, the uniting, after mortal death, of the spirit with a body of flesh and bone. Jesus, the first on this earth to be resurrected, made the resurrection a certainty for all mankind. This reality is a center point of hope in the gospel of Jesus Christ. (See 1 Cor. 15:19–22.)
I have seen the contrast between those who have spiritual confidence in the resurrection and others who are confused and uncertain about our postmortal condition. I was inspired by one mother who faced the untimely death of a two-year-old daughter with serenity, despite her deep sorrow. She attributed the peace she felt to her faith in a merciful God and in life everlasting. She was confident that this sweet child was encompassed in the arms of God’s love and that she and her daughter would be together again.
Parenting
In the Lord’s plan, parents are to teach their children during the impressionable and formative years when they develop attitudes and habits that last a lifetime. President Brigham Young wisely recognized that “the time of youth and early manhood is the proper time” to gain mastery over bodily appetites and passions. He warned that “the man who suffers his passions to lead him becomes a slave to them, and such a man will find the work of emancipation an exceedingly difficult one.” (Letters of Brigham Young to His Sons, ed. Dean C. Jessee, Salt Lake City: Deseret Book Co., 1974, p. 130.) We can be so grateful for principles that provide positive, spiritual reinforcement for parental teachings and that direct young people away from the pitfalls that Satan has strewn along the path of adolescence and young adulthood.
Word of Wisdom
The Word of Wisdom was revealed to the Prophet Joseph Smith in 1833. This revelation has been scrutinized and ignored, attacked and defended, ridiculed and praised. Meanwhile, faithful Saints have observed it as a token of their obedience to God. For many years, they could obey it only on faith, in much the same spirit that Adam offered sacrifice. An angel asked him, “Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me.” (Moses 5:6.) Early members of the Church obeyed the Lord’s counsel without the benefit of present medical knowledge, which has validated the physical benefits of their obedience. We now know by scientific evidence what the Saints have known by revelation for 158 years.
Imagine the results we would see if the total populace were to live this law of health and never abuse their bodies with alcoholic beverages, tobacco, and other harmful substances. What magnitude of decline would we see in automobile accidents, illness and premature death, fetal defects, crime, squandered dollars, broken homes, and wasted lives resulting from alcohol and other addictive drugs? How much would lung cancer, heart disease, and other ailments caused by cigarette smoking decrease? The fruits of this commandment bring innumerable blessings.
Members of the Church have obviously been blessed with health and spirituality by being obedient to this commandment.
Welfare Principles
A sure indicator of true religion is a concern for the poor of the earth. This leads us to provide for their needs by acts of charity. I quote James: “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep … unspotted from the world.” (James 1:27.)
Stated simply, charity means subordinating our interests and needs to those of others, as the Savior has done for all of us. The Apostle Paul wrote that of faith, hope, and charity, “the greatest of these is charity” (1 Cor. 13:13), and Moroni wrote that “except ye have charity ye can in nowise be saved in the kingdom of God” (Moro. 10:21). I believe that selfless service is a distinctive part of the gospel. As President Spencer W. Kimball said, welfare service “is not a program, but the essence of the gospel. It is the gospel in action.
“It is the crowning principle of a Christian life.” (Ensign, Nov. 1977, p. 77.)
The Church does substantial but perhaps little-known humanitarian work in many places in the world. Our ability to reach out to others is made possible only to the extent that we are self-reliant. When we are self-reliant, we will use material blessings we receive from God to take care of ourselves and our families and be in a position to help others.
Comment on the principle of self-reliance may seem merely to echo the obvious, but it runs counter to the trends in our society that shift responsibility to others. Many Saints have been spared suffering because they have lived by this principle.
The foundation of self-reliance is hard work. Parents should teach their children that work is the prerequisite to achievement and success in every worthwhile endeavor. Children of legal age should secure productive employment and begin to move away from dependence on parents. None of us should expect others to provide for us that which we can provide for ourselves.
Missionary Work
Missionary work was a distinct part of the Savior’s mortal ministry. This is also true today. The Savior commanded, “Go ye into all the world, and preach the gospel to every creature.” (Mark 16:15.) His disciples, especially Paul, proclaimed the gospel message widely in the years following the Savior’s crucifixion. In 1831, the Lord revealed through the Prophet Joseph Smith, “The voice of the Lord is unto all men, and there is none to escape; and there is no eye that shall not see, neither ear that shall not hear, neither heart that shall not be penetrated.” (D&C 1:2.)
Today more than 44,000 missionaries are working to fulfill the divine mandate to preach the gospel. They bless the people they teach by acquainting them with the fulness of the restored gospel. They bless themselves by the dramatic growth and maturity that come during a mission. Every worthy young man should go on a mission. Also, worthy young women and couples of the Church can give invaluable service in the mission field. They all serve as the emissaries of the Lord. We thank them most sincerely.
Chastity
Another distinctive characteristic of the gospel is the adherence to the Lord’s law of chastity. From ancient times to the present, the Lord has commanded his people to obey this law. Such strict morality may seem peculiar or outdated in our day when the media portrays pornography and immorality as being normal and fully acceptable. Remember, the Lord has never revoked the law of chastity.
Temple marriage vows increase the depth of faithfulness between husband and wife.
Obedience to the law of chastity would diminish cries for abortion and would go a long way toward controlling sexually transmitted disease. Total fidelity in marriage would eliminate a major cause of divorce, with its consequent pain and sadness inflicted especially upon innocent children.
Of course, members of the Church have their share of faults and weaknesses, but we see abundant evidence that living the gospel does help the Saints to become better. As more people commit themselves to living the gospel with all their heart, might, mind, and strength, they will be examples to their families and friends.
How blessed we are to understand and to have the privilege of living by the sacred, eternal principles of the gospel of Jesus Christ. They are true. They will lead us along the only safe course to happiness, which is “the object and design of our existence.” (Teachings of the Prophet Joseph Smith, p. 255.)
Conclusion and Promise
In conclusion, let me offer this advice and promise. Never be ashamed of the gospel of Jesus Christ. Partake of the sacrament worthily. Always remember our Lord and Savior. Never defame his sacred name. Do not ridicule the sacredness of the holy priesthood and the ordinances of the gospel. If you honor this counsel, the spirit of rebellion will never come into your hearts.
You will be blessed as was Alma, who said:
“I have labored without ceasing … that I might bring them to taste of the exceeding joy of which I did taste. …
“Yea … the Lord doth give me exceedingly great joy in the fruit of my labors;
“For because of the word which he has imparted unto me, behold, many have been born of God, and have tasted as I have tasted.” (Alma 36:24–26.)
In addition, if you will sustain the Lord’s anointed, your confidence in them will wax strong. Your families and your posterity will be blessed and strengthened. The abundant fruits of the gospel will enrich your lives. Peace and unity will fill your hearts and homes.
My brothers and sisters, your leaders of the Church love you and labor to bring you the fruits of the gospel that you may taste as we have tasted. May you feel that marvelous joy of God’s love and his blessings in your life, I pray in the name of Jesus Christ, amen.
My brethren and sisters, I’m sure that all of us have been honored to be in the presence of President Ezra Taft Benson, the President of the Church, our prophet. I’ve loved him and respected him all of my life, as I’m sure you have.
Throughout the ages, the Lord has referred to his people, those who love him and keep his commandments, in words that set them apart. He has called them a “peculiar treasure” (Ex. 19:5), a “special people” (Deut. 7:6), “a royal priesthood, an holy nation” (1 Pet. 2:9). Scriptures refer to such people as Saints. As the Savior taught, “by their fruits ye shall know them.” (Matt. 7:20.)
In sharp contrast to those who live by gospel principles, I see accounts of people who either ignore or don’t understand these principles. Some do not live the gospel standards and live in sin, evil, dishonesty, and crime. The result is untold misery, pain, suffering, and sorrow.
I am reminded of the Savior’s teachings when he declared:
“Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
“And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
“And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
“And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.” (Matt. 7:24–27.)
This analogy teaches us an important lesson. We cannot have the fruits of the gospel without its roots. Through revelation, the Lord has established those roots—distinctive principles of the fulness of the gospel. They give us direction. The Lord has taught us how we should build our lives on a solid foundation, like a rock, that will withstand the temptations and storms of life.
May I give you some of the major principles of the gospel.
The Godhead
One distinctive principle is a true concept of the nature of the Godhead: “We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.” (A of F 1:1.) The Godhead consists of three separate, distinct personages who are one in purpose. The Father and the Son have tangible bodies of flesh and bone while the Holy Ghost is a personage of spirit.
God truly is our Father, the Father of the spirits of all mankind. We are his literal offspring and are formed in his image. We have inherited divine characteristics from him. Knowing our relationship to our Heavenly Father helps us understand the divine nature that is in us and our potential. The doctrine of the fatherhood of God lays a solid foundation for self-esteem. The hymn titled “I Am a Child of God” (Hymns, 1985, no. 301) states this doctrine in simple terms. Can a person who understands his divine parenthood lack self-esteem? I have known people who have a deep, abiding assurance of this truth and others who understand it only superficially and intellectually. The contrast in their attitudes and the practical effect of these attitudes in their lives is remarkably apparent.
Knowing that Jesus Christ is the firstborn Son of God in the spirit and the Only Begotten Son in the flesh gives a far more noble and majestic view of him than if he were just a great teacher or philosopher. He is our Lord, the Redeemer of all mankind, our Mediator with the Father. Because of his love for us, he has atoned for the sins of the world and has provided a way for the faithful to return to our Heavenly Father’s presence.
“He is the greatest Being to be born on this earth—the perfect example. … He is Lord of lords, King of kings, the Creator, the Savior, the God of the whole earth. … His name … is the only name under heaven by which we can be saved.
“He will come again in power and glory to dwell on the earth, and will stand as Judge of all mankind at the last day.” (Bible Dictionary, s.v. “Christ.”)
He stands as the head of The Church of Jesus Christ of Latter-day Saints. We should be everlastingly grateful to him. We should love him with all our hearts and should follow his example.
The Holy Ghost, the third member of the Godhead, is a revelator (see History of the Church, 6:58); he reveals the word of God. He provides the convincing witness that the gospel is true and gives a person a testimony of the divinity of Jesus Christ. He guides us in our choices and in our search for truth.
Resurrection
Next I turn to our assurance of a literal resurrection, the uniting, after mortal death, of the spirit with a body of flesh and bone. Jesus, the first on this earth to be resurrected, made the resurrection a certainty for all mankind. This reality is a center point of hope in the gospel of Jesus Christ. (See 1 Cor. 15:19–22.)
I have seen the contrast between those who have spiritual confidence in the resurrection and others who are confused and uncertain about our postmortal condition. I was inspired by one mother who faced the untimely death of a two-year-old daughter with serenity, despite her deep sorrow. She attributed the peace she felt to her faith in a merciful God and in life everlasting. She was confident that this sweet child was encompassed in the arms of God’s love and that she and her daughter would be together again.
Parenting
In the Lord’s plan, parents are to teach their children during the impressionable and formative years when they develop attitudes and habits that last a lifetime. President Brigham Young wisely recognized that “the time of youth and early manhood is the proper time” to gain mastery over bodily appetites and passions. He warned that “the man who suffers his passions to lead him becomes a slave to them, and such a man will find the work of emancipation an exceedingly difficult one.” (Letters of Brigham Young to His Sons, ed. Dean C. Jessee, Salt Lake City: Deseret Book Co., 1974, p. 130.) We can be so grateful for principles that provide positive, spiritual reinforcement for parental teachings and that direct young people away from the pitfalls that Satan has strewn along the path of adolescence and young adulthood.
Word of Wisdom
The Word of Wisdom was revealed to the Prophet Joseph Smith in 1833. This revelation has been scrutinized and ignored, attacked and defended, ridiculed and praised. Meanwhile, faithful Saints have observed it as a token of their obedience to God. For many years, they could obey it only on faith, in much the same spirit that Adam offered sacrifice. An angel asked him, “Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me.” (Moses 5:6.) Early members of the Church obeyed the Lord’s counsel without the benefit of present medical knowledge, which has validated the physical benefits of their obedience. We now know by scientific evidence what the Saints have known by revelation for 158 years.
Imagine the results we would see if the total populace were to live this law of health and never abuse their bodies with alcoholic beverages, tobacco, and other harmful substances. What magnitude of decline would we see in automobile accidents, illness and premature death, fetal defects, crime, squandered dollars, broken homes, and wasted lives resulting from alcohol and other addictive drugs? How much would lung cancer, heart disease, and other ailments caused by cigarette smoking decrease? The fruits of this commandment bring innumerable blessings.
Members of the Church have obviously been blessed with health and spirituality by being obedient to this commandment.
Welfare Principles
A sure indicator of true religion is a concern for the poor of the earth. This leads us to provide for their needs by acts of charity. I quote James: “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep … unspotted from the world.” (James 1:27.)
Stated simply, charity means subordinating our interests and needs to those of others, as the Savior has done for all of us. The Apostle Paul wrote that of faith, hope, and charity, “the greatest of these is charity” (1 Cor. 13:13), and Moroni wrote that “except ye have charity ye can in nowise be saved in the kingdom of God” (Moro. 10:21). I believe that selfless service is a distinctive part of the gospel. As President Spencer W. Kimball said, welfare service “is not a program, but the essence of the gospel. It is the gospel in action.
“It is the crowning principle of a Christian life.” (Ensign, Nov. 1977, p. 77.)
The Church does substantial but perhaps little-known humanitarian work in many places in the world. Our ability to reach out to others is made possible only to the extent that we are self-reliant. When we are self-reliant, we will use material blessings we receive from God to take care of ourselves and our families and be in a position to help others.
Comment on the principle of self-reliance may seem merely to echo the obvious, but it runs counter to the trends in our society that shift responsibility to others. Many Saints have been spared suffering because they have lived by this principle.
The foundation of self-reliance is hard work. Parents should teach their children that work is the prerequisite to achievement and success in every worthwhile endeavor. Children of legal age should secure productive employment and begin to move away from dependence on parents. None of us should expect others to provide for us that which we can provide for ourselves.
Missionary Work
Missionary work was a distinct part of the Savior’s mortal ministry. This is also true today. The Savior commanded, “Go ye into all the world, and preach the gospel to every creature.” (Mark 16:15.) His disciples, especially Paul, proclaimed the gospel message widely in the years following the Savior’s crucifixion. In 1831, the Lord revealed through the Prophet Joseph Smith, “The voice of the Lord is unto all men, and there is none to escape; and there is no eye that shall not see, neither ear that shall not hear, neither heart that shall not be penetrated.” (D&C 1:2.)
Today more than 44,000 missionaries are working to fulfill the divine mandate to preach the gospel. They bless the people they teach by acquainting them with the fulness of the restored gospel. They bless themselves by the dramatic growth and maturity that come during a mission. Every worthy young man should go on a mission. Also, worthy young women and couples of the Church can give invaluable service in the mission field. They all serve as the emissaries of the Lord. We thank them most sincerely.
Chastity
Another distinctive characteristic of the gospel is the adherence to the Lord’s law of chastity. From ancient times to the present, the Lord has commanded his people to obey this law. Such strict morality may seem peculiar or outdated in our day when the media portrays pornography and immorality as being normal and fully acceptable. Remember, the Lord has never revoked the law of chastity.
Temple marriage vows increase the depth of faithfulness between husband and wife.
Obedience to the law of chastity would diminish cries for abortion and would go a long way toward controlling sexually transmitted disease. Total fidelity in marriage would eliminate a major cause of divorce, with its consequent pain and sadness inflicted especially upon innocent children.
Of course, members of the Church have their share of faults and weaknesses, but we see abundant evidence that living the gospel does help the Saints to become better. As more people commit themselves to living the gospel with all their heart, might, mind, and strength, they will be examples to their families and friends.
How blessed we are to understand and to have the privilege of living by the sacred, eternal principles of the gospel of Jesus Christ. They are true. They will lead us along the only safe course to happiness, which is “the object and design of our existence.” (Teachings of the Prophet Joseph Smith, p. 255.)
Conclusion and Promise
In conclusion, let me offer this advice and promise. Never be ashamed of the gospel of Jesus Christ. Partake of the sacrament worthily. Always remember our Lord and Savior. Never defame his sacred name. Do not ridicule the sacredness of the holy priesthood and the ordinances of the gospel. If you honor this counsel, the spirit of rebellion will never come into your hearts.
You will be blessed as was Alma, who said:
“I have labored without ceasing … that I might bring them to taste of the exceeding joy of which I did taste. …
“Yea … the Lord doth give me exceedingly great joy in the fruit of my labors;
“For because of the word which he has imparted unto me, behold, many have been born of God, and have tasted as I have tasted.” (Alma 36:24–26.)
In addition, if you will sustain the Lord’s anointed, your confidence in them will wax strong. Your families and your posterity will be blessed and strengthened. The abundant fruits of the gospel will enrich your lives. Peace and unity will fill your hearts and homes.
My brothers and sisters, your leaders of the Church love you and labor to bring you the fruits of the gospel that you may taste as we have tasted. May you feel that marvelous joy of God’s love and his blessings in your life, I pray in the name of Jesus Christ, amen.
Apostasy and Restoration
Dallin H. Oaks, “Apostasy and Restoration,” Ensign, May 1995, 84
The Church of Jesus Christ of Latter-day Saints has many beliefs in common with other Christian churches. But we have differences, and those differences explain why we send missionaries to other Christians, why we build temples in addition to churches, and why our beliefs bring us such happiness and strength to deal with the challenges of life and death. I wish to speak about some of the important additions our doctrines make to the Christian faith. My subject is apostasy and restoration.
Last year searchers discovered a Roman fort and city in the Sinai close to the Suez Canal. Though once a major city, its location had been covered by desert sands and its existence had been forgotten for hundreds of years (see “Remains of Roman Fortress Emerge from Sinai Desert,” Deseret News, 6 Oct. 1994, p. A20). Discoveries like this contradict the common assumption that knowledge increases with the passage of time. In fact, on some matters the general knowledge of mankind regresses as some important truths are distorted or ignored and eventually forgotten. For example, the American Indians were in many respects more successful at living in harmony with nature than our modern society. Similarly, modern artists and craftsmen have been unable to recapture some of the superior techniques and materials of the past, like the varnish on a Stradivarius violin.
We would be wiser if we could restore the knowledge of some important things that have been distorted, ignored, or forgotten. This also applies to religious knowledge. It explains the need for the gospel restoration we proclaim.
When Joseph Smith was asked to explain the major tenets of our faith, he wrote what we now call the Articles of Faith. The first article states, “We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.” The Prophet later declared that “the simple and first principles of the gospel” include knowing “for a certainty the character of God” (“Conference Minutes,” Times and Seasons, 15 Aug. 1844, p. 614). We must begin with the truth about God and our relationship to him. Everything else follows from that.
In common with the rest of Christianity, we believe in a Godhead of Father, Son, and Holy Ghost. However, we testify that these three members of the Godhead are three separate and distinct beings. We also testify that God the Father is not just a spirit but is a glorified person with a tangible body, as is his resurrected Son, Jesus Christ.
When first communicated to mankind by prophets, the teachings we now have in the Bible were “plain and pure, and most precious and easy” to understand (1 Ne. 14:23). Even in the transmitted and translated version we have today, the Bible language confirms that God the Father and his resurrected Son, Jesus Christ, are tangible, separate beings. To cite only two of many such teachings, the Bible declares that man was created in the image of God, and it describes three separate members of the Godhead manifested at the baptism of Jesus (see Gen. 1:27; Matt. 3:13–17).
In contrast, many Christians reject the idea of a tangible, personal God and a Godhead of three separate beings. They believe that God is a spirit and that the Godhead is only one God. In our view, these concepts are evidence of the falling away we call the Great Apostasy.
We maintain that the concepts identified by such nonscriptural terms as “the incomprehensible mystery of God” and “the mystery of the Holy Trinity” are attributable to the ideas of Greek philosophy. These philosophical concepts transformed Christianity in the first few centuries following the deaths of the Apostles. For example, philosophers then maintained that physical matter was evil and that God was a spirit without feelings or passions. Persons of this persuasion, including learned men who became influential converts to Christianity, had a hard time accepting the simple teachings of early Christianity: an Only Begotten Son who said he was in the express image of his Father in Heaven and who taught his followers to be one as he and his Father were one, and a Messiah who died on a cross and later appeared to his followers as a resurrected being with flesh and bones.
The collision between the speculative world of Greek philosophy and the simple, literal faith and practice of the earliest Christians produced sharp contentions that threatened to widen political divisions in the fragmenting Roman empire. This led Emperor Constantine to convene the first churchwide council in a.d. 325. The action of this council of Nicaea remains the most important single event after the death of the Apostles in formulating the modern Christian concept of deity. The Nicene Creed erased the idea of the separate being of Father and Son by defining God the Son as being of “one substance with the Father.”
Other councils followed, and from their decisions and the writings of churchmen and philosophers there came a synthesis of Greek philosophy and Christian doctrine in which the orthodox Christians of that day lost the fulness of truth about the nature of God and the Godhead. The consequences persist in the various creeds of Christianity, which declare a Godhead of only one being and which describe that single being or God as “incomprehensible” and “without body, parts, or passions.” One of the distinguishing features of the doctrine of The Church of Jesus Christ of Latter-day Saints is its rejection of all of these postbiblical creeds (see Stephen E. Robinson, Are Mormons Christians? Salt Lake City: Bookcraft, 1991; Encyclopedia of Mormonism, ed. Daniel H. Ludlow, 4 vols., New York: Macmillan Publishing Co., 1992, s.v. “Apostasy,” “doctrine,” “God the Father,” and “Godhead”).
In the process of what we call the Apostasy, the tangible, personal God described in the Old and New Testaments was replaced by the abstract, incomprehensible deity defined by compromise with the speculative principles of Greek philosophy. The received language of the Bible remained, but the so-called “hidden meanings” of scriptural words were now explained in the vocabulary of a philosophy alien to their origins. In the language of that philosophy, God the Father ceased to be a Father in any but an allegorical sense. He ceased to exist as a comprehensible and compassionate being. And the separate identity of his Only Begotten Son was swallowed up in a philosophical abstraction that attempted to define a common substance and an incomprehensible relationship.
These descriptions of a religious philosophy are surely undiplomatic, but I hasten to add that Latter-day Saints do not apply such criticism to the men and women who profess these beliefs. We believe that most religious leaders and followers are sincere believers who love God and understand and serve him to the best of their abilities. We are indebted to the men and women who kept the light of faith and learning alive through the centuries to the present day. We have only to contrast the lesser light that exists among peoples unfamiliar with the names of God and Jesus Christ to realize the great contribution made by Christian teachers through the ages. We honor them as servants of God.
Then came the First Vision. An unschooled boy, seeking knowledge from the ultimate source, saw two personages of indescribable brightness and glory and heard one of them say, while pointing to the other, “This is My Beloved Son. Hear Him!” (JS—H 1:17.) The divine teaching in that vision began the restoration of the fulness of the gospel of Jesus Christ. God the Son told the boy prophet that all the “creeds” of the churches of that day “were an abomination in his sight” (JS—H 1:19). We affirm that this divine declaration was a condemnation of the creeds, not of the faithful seekers who believed in them. Joseph Smith’s first vision showed that the prevailing concepts of the nature of God and the Godhead were untrue and could not lead their adherents to the destiny God desired for them.
After a subsequent outpouring of modern scripture and revelation, this modern prophet declared, “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” (D&C 130:22).
This belief does not mean that we claim sufficient spiritual maturity to comprehend God. Nor do we equate our imperfect mortal bodies to his immortal, glorified being. But we can comprehend the fundamentals he has revealed about himself and the other members of the Godhead. And that knowledge is essential to our understanding of the purpose of mortal life and of our eternal destiny as resurrected beings after mortal life.
In the theology of the restored church of Jesus Christ, the purpose of mortal life is to prepare us to realize our destiny as sons and daughters of God—to become like Him. Joseph Smith and Brigham Young both taught that “no man … can know himself unless he knows God, and he can not know God unless he knows himself” (in Journal of Discourses, 16:75; see also The Words of Joseph Smith, ed. Andrew F. Ehat and Lyndon W. Cook, Provo: Religious Studies Center, Brigham Young University, 1980, p. 340). The Bible describes mortals as “the children of God” and as “heirs of God, and joint-heirs with Christ” (Rom. 8:16–17). It also declares that “we suffer with him, that we may be also glorified together” (Rom. 8:17) and that “when he shall appear, we shall be like him” (1 Jn. 3:2). We take these Bible teachings literally. We believe that the purpose of mortal life is to acquire a physical body and, through the atonement of Jesus Christ and by obedience to the laws and ordinances of the gospel, to qualify for the glorified, resurrected celestial state that is called exaltation or eternal life.
Like other Christians, we believe in a heaven or paradise and a hell following mortal life, but to us that two-part division of the righteous and the wicked is merely temporary, while the spirits of the dead await their resurrections and final judgments. The destinations that follow the final judgments are much more diverse. Our restored knowledge of the separateness of the three members of the Godhead provides a key to help us understand the diversities of resurrected glory.
In their final judgment, the children of God will be assigned to a kingdom of glory for which their obedience has qualified them. In his letters to the Corinthians, the Apostle Paul described these places. He told of a vision in which he was “caught up to the third heaven” and “heard unspeakable words, which it is not lawful for a man to utter” (2 Cor. 12:2, 4). Speaking of the resurrection of the dead, he described “celestial bodies,” “bodies terrestrial” (1 Cor. 15:40), and “bodies telestial” (JST, 1 Cor. 15:40), each pertaining to a different degree of glory. He likened these different glories to the sun, to the moon, and to different stars (see 1 Cor. 15:41).
We learn from modern revelation that these three different degrees of glory have a special relationship to the three different members of the Godhead.
The lowest degree is the telestial domain of those who “received not the gospel, neither the testimony of Jesus, neither the prophets” (D&C 76:101) and who have had to suffer for their wickedness. But even this degree has a glory that “surpasses all understanding” (D&C 76:89). Its occupants receive the Holy Spirit and the administering of angels, for even those who have been wicked will ultimately be “heirs of [this degree of] salvation” (D&C 76:88).
The next higher degree of glory, the terrestrial, “excels in all things the glory of the telestial, even in glory, and in power, and in might, and in dominion” (D&C 76:91). The terrestrial is the abode of those who were the “honorable men of the earth” (D&C 76:75). Its most distinguishing feature is that those who qualify for terrestrial glory “receive of the presence of the Son” (D&C 76:77). Concepts familiar to all Christians might liken this higher kingdom to heaven because it has the presence of the Son.
In contrast to traditional Christianity, we join with Paul in affirming the existence of a third or higher heaven. Modern revelation describes it as the celestial kingdom—the abode of those “whose bodies are celestial, whose glory is that of the sun, even the glory of God” (D&C 76:70). Those who qualify for this kingdom of glory “shall dwell in the presence of God and his Christ forever and ever” (D&C 76:62). Those who have met the highest requirements for this kingdom, including faithfulness to covenants made in a temple of God and marriage for eternity, will be exalted to the godlike state referred to as the “fulness” of the Father or eternal life (D&C 76:56, 94; see also D&C 131; D&C 132:19–20). (This destiny of eternal life or God’s life should be familiar to all who have studied the ancient Christian doctrine of and belief in deification or apotheosis.) For us, eternal life is not a mystical union with an incomprehensible spirit-god. Eternal life is family life with a loving Father in Heaven and with our progenitors and our posterity.
The theology of the restored gospel of Jesus Christ is comprehensive, universal, merciful, and true. Following the necessary experience of mortal life, all sons and daughters of God will ultimately be resurrected and go to a kingdom of glory. The righteous—regardless of current religious denomination or belief—will ultimately go to a kingdom of glory more wonderful than any of us can comprehend. Even the wicked, or almost all of them, will ultimately go to a marvelous—though lesser—kingdom of glory. All of that will occur because of God’s love for his children and because of the atonement and resurrection of Jesus Christ, “who glorifies the Father, and saves all the works of his hands” (D&C 76:43).
The purpose of The Church of Jesus Christ of Latter-day Saints is to help all of the children of God understand their potential and achieve their highest destiny. This church exists to provide the sons and daughters of God with the means of entrance into and exaltation in the celestial kingdom. This is a family-centered church in doctrine and practices. Our understanding of the nature and purpose of God the Eternal Father explains our destiny and our relationship in his eternal family. Our theology begins with heavenly parents. Our highest aspiration is to be like them. Under the merciful plan of the Father, all of this is possible through the atonement of the Only Begotten of the Father, our Lord and Savior, Jesus Christ. As earthly parents we participate in the gospel plan by providing mortal bodies for the spirit children of God. The fulness of eternal salvation is a family matter.
It is the reality of these glorious possibilities that causes us to proclaim our message of restored Christianity to all people, even to good practicing Christians with other beliefs. This is why we build temples. This is the faith that gives us strength and joy to confront the challenges of mortal life. We offer these truths and opportunities to all people and testify to their truthfulness in the name of Jesus Christ, amen.
The Church of Jesus Christ of Latter-day Saints has many beliefs in common with other Christian churches. But we have differences, and those differences explain why we send missionaries to other Christians, why we build temples in addition to churches, and why our beliefs bring us such happiness and strength to deal with the challenges of life and death. I wish to speak about some of the important additions our doctrines make to the Christian faith. My subject is apostasy and restoration.
Last year searchers discovered a Roman fort and city in the Sinai close to the Suez Canal. Though once a major city, its location had been covered by desert sands and its existence had been forgotten for hundreds of years (see “Remains of Roman Fortress Emerge from Sinai Desert,” Deseret News, 6 Oct. 1994, p. A20). Discoveries like this contradict the common assumption that knowledge increases with the passage of time. In fact, on some matters the general knowledge of mankind regresses as some important truths are distorted or ignored and eventually forgotten. For example, the American Indians were in many respects more successful at living in harmony with nature than our modern society. Similarly, modern artists and craftsmen have been unable to recapture some of the superior techniques and materials of the past, like the varnish on a Stradivarius violin.
We would be wiser if we could restore the knowledge of some important things that have been distorted, ignored, or forgotten. This also applies to religious knowledge. It explains the need for the gospel restoration we proclaim.
When Joseph Smith was asked to explain the major tenets of our faith, he wrote what we now call the Articles of Faith. The first article states, “We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.” The Prophet later declared that “the simple and first principles of the gospel” include knowing “for a certainty the character of God” (“Conference Minutes,” Times and Seasons, 15 Aug. 1844, p. 614). We must begin with the truth about God and our relationship to him. Everything else follows from that.
In common with the rest of Christianity, we believe in a Godhead of Father, Son, and Holy Ghost. However, we testify that these three members of the Godhead are three separate and distinct beings. We also testify that God the Father is not just a spirit but is a glorified person with a tangible body, as is his resurrected Son, Jesus Christ.
When first communicated to mankind by prophets, the teachings we now have in the Bible were “plain and pure, and most precious and easy” to understand (1 Ne. 14:23). Even in the transmitted and translated version we have today, the Bible language confirms that God the Father and his resurrected Son, Jesus Christ, are tangible, separate beings. To cite only two of many such teachings, the Bible declares that man was created in the image of God, and it describes three separate members of the Godhead manifested at the baptism of Jesus (see Gen. 1:27; Matt. 3:13–17).
In contrast, many Christians reject the idea of a tangible, personal God and a Godhead of three separate beings. They believe that God is a spirit and that the Godhead is only one God. In our view, these concepts are evidence of the falling away we call the Great Apostasy.
We maintain that the concepts identified by such nonscriptural terms as “the incomprehensible mystery of God” and “the mystery of the Holy Trinity” are attributable to the ideas of Greek philosophy. These philosophical concepts transformed Christianity in the first few centuries following the deaths of the Apostles. For example, philosophers then maintained that physical matter was evil and that God was a spirit without feelings or passions. Persons of this persuasion, including learned men who became influential converts to Christianity, had a hard time accepting the simple teachings of early Christianity: an Only Begotten Son who said he was in the express image of his Father in Heaven and who taught his followers to be one as he and his Father were one, and a Messiah who died on a cross and later appeared to his followers as a resurrected being with flesh and bones.
The collision between the speculative world of Greek philosophy and the simple, literal faith and practice of the earliest Christians produced sharp contentions that threatened to widen political divisions in the fragmenting Roman empire. This led Emperor Constantine to convene the first churchwide council in a.d. 325. The action of this council of Nicaea remains the most important single event after the death of the Apostles in formulating the modern Christian concept of deity. The Nicene Creed erased the idea of the separate being of Father and Son by defining God the Son as being of “one substance with the Father.”
Other councils followed, and from their decisions and the writings of churchmen and philosophers there came a synthesis of Greek philosophy and Christian doctrine in which the orthodox Christians of that day lost the fulness of truth about the nature of God and the Godhead. The consequences persist in the various creeds of Christianity, which declare a Godhead of only one being and which describe that single being or God as “incomprehensible” and “without body, parts, or passions.” One of the distinguishing features of the doctrine of The Church of Jesus Christ of Latter-day Saints is its rejection of all of these postbiblical creeds (see Stephen E. Robinson, Are Mormons Christians? Salt Lake City: Bookcraft, 1991; Encyclopedia of Mormonism, ed. Daniel H. Ludlow, 4 vols., New York: Macmillan Publishing Co., 1992, s.v. “Apostasy,” “doctrine,” “God the Father,” and “Godhead”).
In the process of what we call the Apostasy, the tangible, personal God described in the Old and New Testaments was replaced by the abstract, incomprehensible deity defined by compromise with the speculative principles of Greek philosophy. The received language of the Bible remained, but the so-called “hidden meanings” of scriptural words were now explained in the vocabulary of a philosophy alien to their origins. In the language of that philosophy, God the Father ceased to be a Father in any but an allegorical sense. He ceased to exist as a comprehensible and compassionate being. And the separate identity of his Only Begotten Son was swallowed up in a philosophical abstraction that attempted to define a common substance and an incomprehensible relationship.
These descriptions of a religious philosophy are surely undiplomatic, but I hasten to add that Latter-day Saints do not apply such criticism to the men and women who profess these beliefs. We believe that most religious leaders and followers are sincere believers who love God and understand and serve him to the best of their abilities. We are indebted to the men and women who kept the light of faith and learning alive through the centuries to the present day. We have only to contrast the lesser light that exists among peoples unfamiliar with the names of God and Jesus Christ to realize the great contribution made by Christian teachers through the ages. We honor them as servants of God.
Then came the First Vision. An unschooled boy, seeking knowledge from the ultimate source, saw two personages of indescribable brightness and glory and heard one of them say, while pointing to the other, “This is My Beloved Son. Hear Him!” (JS—H 1:17.) The divine teaching in that vision began the restoration of the fulness of the gospel of Jesus Christ. God the Son told the boy prophet that all the “creeds” of the churches of that day “were an abomination in his sight” (JS—H 1:19). We affirm that this divine declaration was a condemnation of the creeds, not of the faithful seekers who believed in them. Joseph Smith’s first vision showed that the prevailing concepts of the nature of God and the Godhead were untrue and could not lead their adherents to the destiny God desired for them.
After a subsequent outpouring of modern scripture and revelation, this modern prophet declared, “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” (D&C 130:22).
This belief does not mean that we claim sufficient spiritual maturity to comprehend God. Nor do we equate our imperfect mortal bodies to his immortal, glorified being. But we can comprehend the fundamentals he has revealed about himself and the other members of the Godhead. And that knowledge is essential to our understanding of the purpose of mortal life and of our eternal destiny as resurrected beings after mortal life.
In the theology of the restored church of Jesus Christ, the purpose of mortal life is to prepare us to realize our destiny as sons and daughters of God—to become like Him. Joseph Smith and Brigham Young both taught that “no man … can know himself unless he knows God, and he can not know God unless he knows himself” (in Journal of Discourses, 16:75; see also The Words of Joseph Smith, ed. Andrew F. Ehat and Lyndon W. Cook, Provo: Religious Studies Center, Brigham Young University, 1980, p. 340). The Bible describes mortals as “the children of God” and as “heirs of God, and joint-heirs with Christ” (Rom. 8:16–17). It also declares that “we suffer with him, that we may be also glorified together” (Rom. 8:17) and that “when he shall appear, we shall be like him” (1 Jn. 3:2). We take these Bible teachings literally. We believe that the purpose of mortal life is to acquire a physical body and, through the atonement of Jesus Christ and by obedience to the laws and ordinances of the gospel, to qualify for the glorified, resurrected celestial state that is called exaltation or eternal life.
Like other Christians, we believe in a heaven or paradise and a hell following mortal life, but to us that two-part division of the righteous and the wicked is merely temporary, while the spirits of the dead await their resurrections and final judgments. The destinations that follow the final judgments are much more diverse. Our restored knowledge of the separateness of the three members of the Godhead provides a key to help us understand the diversities of resurrected glory.
In their final judgment, the children of God will be assigned to a kingdom of glory for which their obedience has qualified them. In his letters to the Corinthians, the Apostle Paul described these places. He told of a vision in which he was “caught up to the third heaven” and “heard unspeakable words, which it is not lawful for a man to utter” (2 Cor. 12:2, 4). Speaking of the resurrection of the dead, he described “celestial bodies,” “bodies terrestrial” (1 Cor. 15:40), and “bodies telestial” (JST, 1 Cor. 15:40), each pertaining to a different degree of glory. He likened these different glories to the sun, to the moon, and to different stars (see 1 Cor. 15:41).
We learn from modern revelation that these three different degrees of glory have a special relationship to the three different members of the Godhead.
The lowest degree is the telestial domain of those who “received not the gospel, neither the testimony of Jesus, neither the prophets” (D&C 76:101) and who have had to suffer for their wickedness. But even this degree has a glory that “surpasses all understanding” (D&C 76:89). Its occupants receive the Holy Spirit and the administering of angels, for even those who have been wicked will ultimately be “heirs of [this degree of] salvation” (D&C 76:88).
The next higher degree of glory, the terrestrial, “excels in all things the glory of the telestial, even in glory, and in power, and in might, and in dominion” (D&C 76:91). The terrestrial is the abode of those who were the “honorable men of the earth” (D&C 76:75). Its most distinguishing feature is that those who qualify for terrestrial glory “receive of the presence of the Son” (D&C 76:77). Concepts familiar to all Christians might liken this higher kingdom to heaven because it has the presence of the Son.
In contrast to traditional Christianity, we join with Paul in affirming the existence of a third or higher heaven. Modern revelation describes it as the celestial kingdom—the abode of those “whose bodies are celestial, whose glory is that of the sun, even the glory of God” (D&C 76:70). Those who qualify for this kingdom of glory “shall dwell in the presence of God and his Christ forever and ever” (D&C 76:62). Those who have met the highest requirements for this kingdom, including faithfulness to covenants made in a temple of God and marriage for eternity, will be exalted to the godlike state referred to as the “fulness” of the Father or eternal life (D&C 76:56, 94; see also D&C 131; D&C 132:19–20). (This destiny of eternal life or God’s life should be familiar to all who have studied the ancient Christian doctrine of and belief in deification or apotheosis.) For us, eternal life is not a mystical union with an incomprehensible spirit-god. Eternal life is family life with a loving Father in Heaven and with our progenitors and our posterity.
The theology of the restored gospel of Jesus Christ is comprehensive, universal, merciful, and true. Following the necessary experience of mortal life, all sons and daughters of God will ultimately be resurrected and go to a kingdom of glory. The righteous—regardless of current religious denomination or belief—will ultimately go to a kingdom of glory more wonderful than any of us can comprehend. Even the wicked, or almost all of them, will ultimately go to a marvelous—though lesser—kingdom of glory. All of that will occur because of God’s love for his children and because of the atonement and resurrection of Jesus Christ, “who glorifies the Father, and saves all the works of his hands” (D&C 76:43).
The purpose of The Church of Jesus Christ of Latter-day Saints is to help all of the children of God understand their potential and achieve their highest destiny. This church exists to provide the sons and daughters of God with the means of entrance into and exaltation in the celestial kingdom. This is a family-centered church in doctrine and practices. Our understanding of the nature and purpose of God the Eternal Father explains our destiny and our relationship in his eternal family. Our theology begins with heavenly parents. Our highest aspiration is to be like them. Under the merciful plan of the Father, all of this is possible through the atonement of the Only Begotten of the Father, our Lord and Savior, Jesus Christ. As earthly parents we participate in the gospel plan by providing mortal bodies for the spirit children of God. The fulness of eternal salvation is a family matter.
It is the reality of these glorious possibilities that causes us to proclaim our message of restored Christianity to all people, even to good practicing Christians with other beliefs. This is why we build temples. This is the faith that gives us strength and joy to confront the challenges of mortal life. We offer these truths and opportunities to all people and testify to their truthfulness in the name of Jesus Christ, amen.
The Father, Son, and Holy Ghost
Gordon B. Hinckley, “The Father, Son, and Holy Ghost,” Ensign, Mar 1998, 2
The first article of faith is familiar to all members of the Church. It is the pivotal position of our religion. It is significant that in setting forth the primary elements of our doctrine, the Prophet Joseph put this number one:
“We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost” (A of F 1:1).
The preeminence given that declaration is in accord with another statement the Prophet made. Said he: “It is the first principle of the gospel to know for a certainty the character of God” (History of the Church, 6:305).
These tremendously significant and overarching declarations are in harmony with the words of the Lord in His great intercessory prayer: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3).
I would like to discuss this most important of all theological subjects, that which is the subject of the first article of faith.
I believe without equivocation or reservation in God, the Eternal Father. He is my Father, the Father of my spirit, and the Father of the spirits of all men. He is the great Creator, the Ruler of the Universe. He directed the creation of this earth on which we live. In His image man was created. He is personal. He is real. He is individual. He has “a body of flesh and bones as tangible as man’s” (D&C 130:22).
In the account of the creation of the earth, “God said, Let us make man in our image, after our likeness” (Gen. 1:26).
Could any language be more explicit? Does it demean God, as some would have us believe, that man was created in His express image? Rather, it should stir within the heart of every man and woman a greater appreciation for himself or herself as a son or daughter of God. Paul’s words to the Corinthian Saints are as applicable to us today as they were to those to whom he wrote. Said he:
“Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?
“If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” (1 Cor. 3:16–17).
God Has a Body
I remember the occasion of more than 50 years ago when, as a missionary, I was speaking in an open-air meeting in Hyde Park, London. As I was presenting my message, a heckler interrupted to say, “Why don’t you stay with the doctrine of the Bible which says in John [4:24], ‘God is a Spirit’?”
I opened my Bible to the verse he had quoted and read to him the entire verse: “God is a Spirit: and they that worship him must worship him in spirit and in truth.”
I said, “Of course God is a spirit, and so are you, in the combination of spirit and body that makes of you a living being, and so am I.”
Each of us is a dual being of spiritual entity and physical entity. All know of the reality of death when the body dies, and each of us also knows that the spirit lives on as an individual entity and that at some time, under the divine plan made possible by the sacrifice of the Son of God, there will be a reunion of spirit and body. Jesus’ declaration that God is a spirit no more denies that he has a body than does the statement that I am a spirit while also having a body.
I do not equate my body with His in its refinement, in its capacity, in its beauty and radiance. His is eternal. Mine is mortal. But that only increases my reverence for Him. I worship Him “in spirit and in truth.” I look to Him as my strength. I pray to Him for wisdom beyond my own. I seek to love Him with all my heart, might, mind, and strength. His wisdom is greater than the wisdom of all men. His power is greater than the power of nature, for He is the Creator Omnipotent. His love is greater than the love of any other, for His love encompasses all of His children, and it is His work and His glory to bring to pass the immortality and eternal life of His sons and daughters of all generations (see Moses 1:39).
He “so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).
This is the Almighty of whom I stand in awe and reverence. It is He to whom I look in fear and trembling. It is He whom I worship and unto whom I give honor and praise and glory. He is my Heavenly Father, who has invited me to come unto Him in prayer, to speak with Him, with the promised assurance that He will hear and respond.
Thanks Be to God
I thank Him for the light and knowledge and understanding He has bestowed upon His children. I thank Him for His voice, which has spoken eternal truth with power and promise. I thank Him for His revelation of Himself as set forth in the Old Testament, for His declaration, as set forth in the New Testament, at the baptism of His Beloved Son in the waters of Jordan when His voice was heard saying, “This is my beloved Son, in whom I am well pleased” (Matt. 3:17).
I thank Him for His similar declaration on the Mount of Transfiguration when He spoke again to Jesus and His Apostles, and angels also, when “after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,
“And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
“And, behold, there appeared unto them Moses and Elias talking with him.
“Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
“While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him” (Matt. 17:1–5).
I thank Him for that voice again heard when the risen Lord was introduced to the people of the Western Hemisphere with the voice of God declaring, “Behold my Beloved Son, in whom I am well pleased, in whom I have glorified my name” (3 Ne. 11:7).
I stand in awe and reverence and gratitude for His appearance in this dispensation when, as He introduced the risen Lord to one who had sought Him in prayer, the Father declared, “This is My Beloved Son. Hear Him!” (JS—H 1:17).
Testimony of the Lord Jesus Christ
I believe in the Lord Jesus Christ, the Son of the eternal, living God. I believe in Him as the Firstborn of the Father and the Only Begotten of the Father in the flesh. I believe in Him as an individual, separate and distinct from His Father. I believe in the declaration of John, who opened his gospel with this majestic utterance:
“In the beginning was the Word, and the Word was with God, and the Word was God.
“The same was in the beginning with God. …
“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:1–2, 14).
I believe that He was born of Mary of the lineage of David as the promised Messiah, that He was in very deed begotten of the Father, and that in His birth was the fulfillment of the great prophetic declaration of Isaiah:
“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).
I believe that in His mortal life He was the one perfect man to walk the earth. I believe that in His words are to be found that light and truth which, if observed, would save the world and bring exaltation to mankind. I believe that in His priesthood rests divine authority—the power to bless, the power to heal, the power to govern in the earthly affairs of God, the power to bind in the heavens that which is bound upon the earth.
Christ’s Atoning Sacrifice
I believe that through His atoning sacrifice, the offering of His life on Calvary’s hill, He expiated the sins of mankind, relieving us from the burden of sin if we will forsake evil and follow Him. I believe in the reality and the power of His Resurrection which we commemorate at this Easter season. I believe in the grace of God made manifest through His sacrifice and redemption, and I believe that through His Atonement, without any price on our part, each of us is offered the gift of resurrection from the dead. I believe further that through that sacrifice there is extended to every man and woman, every son and daughter of God, the opportunity for eternal life and exaltation in our Father’s kingdom, as we hearken and obey His commandments.
None so great has ever walked the earth. None other has made a comparable sacrifice or granted a comparable blessing. He is the Savior and the Redeemer of the world. I believe in Him. I declare His divinity without equivocation or compromise. I love Him. I speak His name in reverence and wonder. I worship Him as I worship His Father, in spirit and in truth. I thank Him and kneel before His wounded feet and hands and side, amazed at the love He offers me.
God be thanked for His Beloved Son, who reached out long ago and said to each of us:
“Come unto me, all ye that labour and are heavy laden, and I will give you rest.
“Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
“For my yoke is easy, and my burden is light” (Matt. 11:28–30).
Christ Is the Living, Resurrected Son of God
He lives, the firstfruits of the Resurrection. I know He lives today as really, as certainly, as individually, as He lived when, as the risen Lord, He beckoned His discouraged disciples to “come and dine. … And [He] taketh bread, and giveth them, and fish likewise” (John 21:12–13).
Scripture tells of others to whom He showed Himself and with whom He spoke as the living, resurrected Son of God. Likewise in this dispensation He has appeared, and those who saw Him declared:
“And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives!
“For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father—
“That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God” (D&C 76:22–24).
This is the Christ in whom I believe and of whom I testify.
The Holy Ghost Is the Third Member of the Godhead
That knowledge comes from the word of scripture, and that testimony comes by the power of the Holy Ghost. It is a gift, sacred and wonderful, borne by revelation from the third member of the Godhead. I believe in the Holy Ghost as a personage of spirit who occupies a place with the Father and the Son, these three composing the divine Godhead.
The importance of that place is made clear from the words of the Lord, who said:
“All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.
“And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come” (Matt. 12:31–32).
That the Holy Ghost was recognized in ancient times as a member of the Godhead is evident from the conversation between Peter and Ananias when the latter held back a part of the price received from the sale of a piece of land.
“But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost … ?
“… Thou hast not lied unto men, but unto God” (Acts 5:3–4).
The Holy Ghost stands as the third member of the Godhead, the Comforter promised by the Savior who would teach His followers all things and bring all things to their remembrance, whatsoever He had said unto them (see John 14:26).
The Holy Ghost is the Testifier of Truth, who can teach men things they cannot teach one another. In those great and challenging words of Moroni, a knowledge of the truth of the Book of Mormon is promised “by the power of the Holy Ghost.” Moroni then declares, “And by the power of the Holy Ghost ye may know the truth of all things” (Moro. 10:4–5).
I believe this power, this gift, is available to us today.
Members of the Godhead Are Real and Individual
And so, my beloved brethren and sisters, I believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.
I was baptized in the name of these three. I was married in the name of these three. I have no question concerning their reality and their individuality. That individuality was made apparent when Jesus was baptized by John in Jordan. There in the water stood the Son of God. His Father’s voice was heard declaring His divine sonship, and the Holy Ghost was manifest in the form of a dove (see Matt. 3:16–17).
I am aware that Jesus said that they who had seen Him had seen the Father (see John 14:9). Could not the same be said by many a son who resembles his parent?
When Jesus prayed to the Father, certainly He was not praying to Himself!
Members of the Godhead Are Perfectly United
They are distinct beings, but they are one in purpose and effort. They are united as one in bringing to pass the grand, divine plan for the salvation and exaltation of the children of God.
In His great, moving prayer in the garden before His betrayal, Christ pleaded with His Father concerning the Apostles, whom He loved, saying:
“Neither pray I for these alone, but for them also which shall believe on me through their word;
“That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us” (John 17:20–21).
It is that perfect unity between the Father, the Son, and the Holy Ghost that binds these three into the oneness of the divine Godhead.
Miracle of miracles and wonder of wonders, they are interested in us, and we are the substance of their great concern. They are available to each of us. We approach the Father through the Son. He is our intercessor at the throne of God. How marvelous it is that we may so speak to the Father in the name of the Son.
I bear witness of these great, transcendent truths. And I do so by the gift and power of the Holy Ghost.
The first article of faith is familiar to all members of the Church. It is the pivotal position of our religion. It is significant that in setting forth the primary elements of our doctrine, the Prophet Joseph put this number one:
“We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost” (A of F 1:1).
The preeminence given that declaration is in accord with another statement the Prophet made. Said he: “It is the first principle of the gospel to know for a certainty the character of God” (History of the Church, 6:305).
These tremendously significant and overarching declarations are in harmony with the words of the Lord in His great intercessory prayer: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3).
I would like to discuss this most important of all theological subjects, that which is the subject of the first article of faith.
I believe without equivocation or reservation in God, the Eternal Father. He is my Father, the Father of my spirit, and the Father of the spirits of all men. He is the great Creator, the Ruler of the Universe. He directed the creation of this earth on which we live. In His image man was created. He is personal. He is real. He is individual. He has “a body of flesh and bones as tangible as man’s” (D&C 130:22).
In the account of the creation of the earth, “God said, Let us make man in our image, after our likeness” (Gen. 1:26).
Could any language be more explicit? Does it demean God, as some would have us believe, that man was created in His express image? Rather, it should stir within the heart of every man and woman a greater appreciation for himself or herself as a son or daughter of God. Paul’s words to the Corinthian Saints are as applicable to us today as they were to those to whom he wrote. Said he:
“Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?
“If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” (1 Cor. 3:16–17).
God Has a Body
I remember the occasion of more than 50 years ago when, as a missionary, I was speaking in an open-air meeting in Hyde Park, London. As I was presenting my message, a heckler interrupted to say, “Why don’t you stay with the doctrine of the Bible which says in John [4:24], ‘God is a Spirit’?”
I opened my Bible to the verse he had quoted and read to him the entire verse: “God is a Spirit: and they that worship him must worship him in spirit and in truth.”
I said, “Of course God is a spirit, and so are you, in the combination of spirit and body that makes of you a living being, and so am I.”
Each of us is a dual being of spiritual entity and physical entity. All know of the reality of death when the body dies, and each of us also knows that the spirit lives on as an individual entity and that at some time, under the divine plan made possible by the sacrifice of the Son of God, there will be a reunion of spirit and body. Jesus’ declaration that God is a spirit no more denies that he has a body than does the statement that I am a spirit while also having a body.
I do not equate my body with His in its refinement, in its capacity, in its beauty and radiance. His is eternal. Mine is mortal. But that only increases my reverence for Him. I worship Him “in spirit and in truth.” I look to Him as my strength. I pray to Him for wisdom beyond my own. I seek to love Him with all my heart, might, mind, and strength. His wisdom is greater than the wisdom of all men. His power is greater than the power of nature, for He is the Creator Omnipotent. His love is greater than the love of any other, for His love encompasses all of His children, and it is His work and His glory to bring to pass the immortality and eternal life of His sons and daughters of all generations (see Moses 1:39).
He “so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).
This is the Almighty of whom I stand in awe and reverence. It is He to whom I look in fear and trembling. It is He whom I worship and unto whom I give honor and praise and glory. He is my Heavenly Father, who has invited me to come unto Him in prayer, to speak with Him, with the promised assurance that He will hear and respond.
Thanks Be to God
I thank Him for the light and knowledge and understanding He has bestowed upon His children. I thank Him for His voice, which has spoken eternal truth with power and promise. I thank Him for His revelation of Himself as set forth in the Old Testament, for His declaration, as set forth in the New Testament, at the baptism of His Beloved Son in the waters of Jordan when His voice was heard saying, “This is my beloved Son, in whom I am well pleased” (Matt. 3:17).
I thank Him for His similar declaration on the Mount of Transfiguration when He spoke again to Jesus and His Apostles, and angels also, when “after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,
“And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
“And, behold, there appeared unto them Moses and Elias talking with him.
“Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
“While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him” (Matt. 17:1–5).
I thank Him for that voice again heard when the risen Lord was introduced to the people of the Western Hemisphere with the voice of God declaring, “Behold my Beloved Son, in whom I am well pleased, in whom I have glorified my name” (3 Ne. 11:7).
I stand in awe and reverence and gratitude for His appearance in this dispensation when, as He introduced the risen Lord to one who had sought Him in prayer, the Father declared, “This is My Beloved Son. Hear Him!” (JS—H 1:17).
Testimony of the Lord Jesus Christ
I believe in the Lord Jesus Christ, the Son of the eternal, living God. I believe in Him as the Firstborn of the Father and the Only Begotten of the Father in the flesh. I believe in Him as an individual, separate and distinct from His Father. I believe in the declaration of John, who opened his gospel with this majestic utterance:
“In the beginning was the Word, and the Word was with God, and the Word was God.
“The same was in the beginning with God. …
“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:1–2, 14).
I believe that He was born of Mary of the lineage of David as the promised Messiah, that He was in very deed begotten of the Father, and that in His birth was the fulfillment of the great prophetic declaration of Isaiah:
“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).
I believe that in His mortal life He was the one perfect man to walk the earth. I believe that in His words are to be found that light and truth which, if observed, would save the world and bring exaltation to mankind. I believe that in His priesthood rests divine authority—the power to bless, the power to heal, the power to govern in the earthly affairs of God, the power to bind in the heavens that which is bound upon the earth.
Christ’s Atoning Sacrifice
I believe that through His atoning sacrifice, the offering of His life on Calvary’s hill, He expiated the sins of mankind, relieving us from the burden of sin if we will forsake evil and follow Him. I believe in the reality and the power of His Resurrection which we commemorate at this Easter season. I believe in the grace of God made manifest through His sacrifice and redemption, and I believe that through His Atonement, without any price on our part, each of us is offered the gift of resurrection from the dead. I believe further that through that sacrifice there is extended to every man and woman, every son and daughter of God, the opportunity for eternal life and exaltation in our Father’s kingdom, as we hearken and obey His commandments.
None so great has ever walked the earth. None other has made a comparable sacrifice or granted a comparable blessing. He is the Savior and the Redeemer of the world. I believe in Him. I declare His divinity without equivocation or compromise. I love Him. I speak His name in reverence and wonder. I worship Him as I worship His Father, in spirit and in truth. I thank Him and kneel before His wounded feet and hands and side, amazed at the love He offers me.
God be thanked for His Beloved Son, who reached out long ago and said to each of us:
“Come unto me, all ye that labour and are heavy laden, and I will give you rest.
“Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
“For my yoke is easy, and my burden is light” (Matt. 11:28–30).
Christ Is the Living, Resurrected Son of God
He lives, the firstfruits of the Resurrection. I know He lives today as really, as certainly, as individually, as He lived when, as the risen Lord, He beckoned His discouraged disciples to “come and dine. … And [He] taketh bread, and giveth them, and fish likewise” (John 21:12–13).
Scripture tells of others to whom He showed Himself and with whom He spoke as the living, resurrected Son of God. Likewise in this dispensation He has appeared, and those who saw Him declared:
“And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives!
“For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father—
“That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God” (D&C 76:22–24).
This is the Christ in whom I believe and of whom I testify.
The Holy Ghost Is the Third Member of the Godhead
That knowledge comes from the word of scripture, and that testimony comes by the power of the Holy Ghost. It is a gift, sacred and wonderful, borne by revelation from the third member of the Godhead. I believe in the Holy Ghost as a personage of spirit who occupies a place with the Father and the Son, these three composing the divine Godhead.
The importance of that place is made clear from the words of the Lord, who said:
“All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.
“And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come” (Matt. 12:31–32).
That the Holy Ghost was recognized in ancient times as a member of the Godhead is evident from the conversation between Peter and Ananias when the latter held back a part of the price received from the sale of a piece of land.
“But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost … ?
“… Thou hast not lied unto men, but unto God” (Acts 5:3–4).
The Holy Ghost stands as the third member of the Godhead, the Comforter promised by the Savior who would teach His followers all things and bring all things to their remembrance, whatsoever He had said unto them (see John 14:26).
The Holy Ghost is the Testifier of Truth, who can teach men things they cannot teach one another. In those great and challenging words of Moroni, a knowledge of the truth of the Book of Mormon is promised “by the power of the Holy Ghost.” Moroni then declares, “And by the power of the Holy Ghost ye may know the truth of all things” (Moro. 10:4–5).
I believe this power, this gift, is available to us today.
Members of the Godhead Are Real and Individual
And so, my beloved brethren and sisters, I believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.
I was baptized in the name of these three. I was married in the name of these three. I have no question concerning their reality and their individuality. That individuality was made apparent when Jesus was baptized by John in Jordan. There in the water stood the Son of God. His Father’s voice was heard declaring His divine sonship, and the Holy Ghost was manifest in the form of a dove (see Matt. 3:16–17).
I am aware that Jesus said that they who had seen Him had seen the Father (see John 14:9). Could not the same be said by many a son who resembles his parent?
When Jesus prayed to the Father, certainly He was not praying to Himself!
Members of the Godhead Are Perfectly United
They are distinct beings, but they are one in purpose and effort. They are united as one in bringing to pass the grand, divine plan for the salvation and exaltation of the children of God.
In His great, moving prayer in the garden before His betrayal, Christ pleaded with His Father concerning the Apostles, whom He loved, saying:
“Neither pray I for these alone, but for them also which shall believe on me through their word;
“That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us” (John 17:20–21).
It is that perfect unity between the Father, the Son, and the Holy Ghost that binds these three into the oneness of the divine Godhead.
Miracle of miracles and wonder of wonders, they are interested in us, and we are the substance of their great concern. They are available to each of us. We approach the Father through the Son. He is our intercessor at the throne of God. How marvelous it is that we may so speak to the Father in the name of the Son.
I bear witness of these great, transcendent truths. And I do so by the gift and power of the Holy Ghost.
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