Tag Archives: repentance

#BOMTC 2 Nephi 29-31: Dueling Doctrines

2 Nephi 28 exposes the “false and vain and foolish doctrines” of the devil (v.9). Pride seems to be the main reason for people embracing Satan’s system of justification (vv. 12,13,14,15). Unlike Nephi, whose main concern is to teach with such “plainness” that “no man can err” (2 Ne 25:7,20,28), Satan prefers the “precepts of men” which lead people to “err” (2 Ne 28:14). His tactics were also exposed in 2 Nephi 9:20-22. Perhaps some of these have even worked on you and me. Nephi is quick to warn us of accepting such tempting SIN-speration. Just take a look at the number of “wo’s” that are found in vv. 15-32. One way to define wo is “grief, sorrow, misery”. Not a very tempting doctrine in the end.

It's a-MAZE-ing how Satan can get us off of the Lord's simple gospel path.

It’s a-MAZE-ing how Satan can get us off of the Lord’s simple gospel path.

However, Satan is very persuasive, and if he can’t get you to accept his doctrine, then you will have to reject God’s doctrine. This seems to be the message of 2 Nephi 29. Instead of embracing the Book of Mormon as Another Testament of Jesus Christ, Satan is able to convince people that “there cannot be any more Bible”, nor is there need for more of God’s word (v. 3). In this chapter it is actually the Lord explaining to us that there is absolutely no way that this should be a reasonable thought (2 Nephi 28:30 is the transition from Nephi writing to the Lord speaking. Chapter 29 begins with the word “But”, and is a continuation of the Lord speaking.) The Lord runs through a series of questions to help us understand this (vv.  4-8). He then goes on to explain that there are other books that have been written by the lost tribes of Israel that will also be added to the records of the Jews and the Nephites (vv. 9-14. See also an object lesson about the gathering of Israel that uses the Bible and The Book of Mormon as an illustration in, Ezekiel 37:15-20). I think that God gets His point across quite well.

See "Why Do We Need the Book of Mormon", New Era, April 2013 and “The Book of Mormon—a Book from God,” Liahona and Ensign, Nov. 2011, 75

See “Why We Need the Book of Mormon“, New Era, April 2013 and “The Book of Mormon—a Book from God,” Ensign, Nov. 2011, 75

Elder L. Tom Perry, of the Quorum of the Twelve Apostles, put it this way:

“Neither the Bible nor the Book of Mormon in and of themselves is sufficient. Both are necessary for us to teach and learn about the full and complete doctrine of Christ. The need for the other does not diminish either one of them. Both the Bible and the Book of Mormon are necessary for our salvation and exaltation. As President Ezra Taft Benson so powerfully taught, ‘When used together, the Bible and the Book of Mormon confound false doctrines’ (“A New Witness for Christ,” Ensign, Nov. 1984, 8).” (“The Power of Deliverance“, Ensign, May 2012) See my another #BOMTC here for more on this.

In 2 Nephi 30 Nephi is speaking again and he will use the next two chapters to explain to us THE DOCTRINE OF CHRIST (2 Nephi 31:2,21). Chapter 30 is Nephi’s argument for the Book of Mormon and its power to help gather both the Gentiles and the House of Israel.

Chapter 31 is an illustration of “the doctrine of Christ” (vv. 2,21), using Jesus as the example. However, it is not all Nephi. Both the Father and the Son are quoted in this chapter (vv. 11,12,15,20) as they testify of “the doctrine of Christ”. I will leave it to you to discover this doctrine and contrast it with the doctrine proposed by Satan in 2 Nephi 28. A good talk to go along with these chapters was given by Elder D. Todd Christofferson, “The Doctrine of Christ,” during the April 2012 Annual General Conference.

The Doctrine of Christ

In the Church today, just as anciently, establishing the doctrine of Christ or correcting doctrinal deviations is a matter of divine revelation.

We have seen of late a growing public interest in the beliefs of The Church of Jesus Christ of Latter-day Saints. This is something we welcome because, after all, our fundamental commission is to teach the gospel of Jesus Christ, His doctrine, in all the world (see Matthew 28:19–20; D&C 112:28). But we must admit there has been and still persists some confusion about our doctrine and how it is established. That is the subject I wish to address today.

The Savior taught His doctrine in the meridian of time, and His Apostles struggled mightily to preserve it against a barrage of false tradition and philosophy. New Testament Epistles cite numerous incidents demonstrating that serious and widespread apostasy was already under way during the Apostles’ ministry.1

The centuries that followed were illuminated by occasional rays of gospel light until, in the 19th century, a brilliant dawn of Restoration broke upon the world, and the gospel of Christ, full and complete, was once again upon the earth. This glorious day began when, in “a pillar of light … above the brightness of the sun” (Joseph Smith—History 1:16), God the Father and His Beloved Son, Jesus Christ, visited young Joseph Smith and initiated what would become a virtual flood of revelation linked with divine power and authority.

In these revelations we find what might be termed the core doctrine of the Church of Jesus Christ reestablished upon the earth. Jesus Himself defined that doctrine in these words recorded in the Book of Mormon: Another Testament of Jesus Christ:

“This is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me; and I bear record that the Father commandeth all men, everywhere, to repent and believe in me.

“And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God.

“And whoso believeth not in me, and is not baptized, shall be damned.

“… And whoso believeth in me believeth in the Father also; and unto him will the Father bear record of me, for he will visit him with fire and with the Holy Ghost. …

“Verily, verily, I say unto you, that this is my doctrine, and whoso buildeth upon this buildeth upon my rock, and the gates of hell shall not prevail against them” (3 Nephi 11:32–35, 39).

This is our message, the rock upon which we build, the foundation of everything else in the Church. Like all that comes from God, this doctrine is pure, it is clear, it is easy to understand—even for a child. With glad hearts, we invite all to receive it.

In The Church of Jesus Christ of Latter-day Saints, “we believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God” (Articles of Faith 1:9). This is to say that while there is much we do not yet know, the truths and doctrine we have received have come and will continue to come by divine revelation. In some faith traditions, theologians claim equal teaching authority with the ecclesiastical hierarchy, and doctrinal matters may become a contest of opinions between them. Some rely on the ecumenical councils of the Middle Ages and their creeds. Others place primary emphasis on the reasoning of post-apostolic theologians or on biblical hermeneutics and exegesis. We value scholarship that enhances understanding, but in the Church today, just as anciently, establishing the doctrine of Christ or correcting doctrinal deviations is a matter of divine revelation to those the Lord endows with apostolic authority.2

In 1954, President J. Reuben Clark Jr., then a counselor in the First Presidency, explained how doctrine is promulgated in the Church and the preeminent role of the President of the Church. Speaking of members of the First Presidency and Quorum of the Twelve Apostles, he stated: “[We] should [bear] in mind that some of the General Authorities have had assigned to them a special calling; they possess a special gift; they are sustained as prophets, seers, and revelators, which gives them a special spiritual endowment in connection with their teaching of the people. They have the right, the power, and authority to declare the mind and will of God to his people, subject to the over-all power and authority of the President of the Church. Others of the General Authorities are not given this special spiritual endowment and authority covering their teaching; they have a resulting limitation, and the resulting limitation upon their power and authority in teaching applies to every other officer and member of the Church, for none of them is spiritually endowed as a prophet, seer, and revelator. Furthermore, as just indicated, the President of the Church has a further and special spiritual endowment in this respect, for he is the Prophet, Seer, and Revelator for the whole Church.”3

How does the Savior reveal His will and doctrine to prophets, seers, and revelators? He may act by messenger or in His own person. He may speak by His own voice or by the voice of the Holy Spirit—a communication of Spirit to spirit that may be expressed in words or in feelings that convey understanding beyond words (see 1 Nephi 17:45; D&C 9:8). He may direct Himself to His servants individually or acting in council (see 3 Nephi 27:1–8).

I cite two illustrations from the New Testament. The first was a revelation directed to the head of the Church. Early in the book of Acts, we find the Apostles of Christ declaring the gospel message only to Jews, following the pattern of Jesus’s ministry (see Matthew 15:24), but now, in the Lord’s timetable, the time had come for a change. In Joppa, Peter had a dream in which he saw a variety of animals lowered to earth from heaven in “a great sheet knit at the four corners” (Acts 10:11) and was commanded to “kill, and eat” (Acts 10:13). Peter was reluctant since at least some of the animals were “unclean” under the law of Moses, and Peter had never violated the commandment against eating such. Nevertheless, the voice said to Peter in his dream, “What God hath cleansed, that call not thou common” (Acts 10:15).

The meaning of this dream became clear when soon afterward, several men sent from the Roman centurion Cornelius arrived at Peter’s lodging with a request that he come teach their master. Cornelius had gathered a sizable group of relatives and friends, and finding them expectantly waiting to receive his message, Peter said:

“God hath shewed me that I should not call any man common or unclean. …

“… Of a truth I perceive that God is no respecter of persons:

“But in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10:28, 34–35; see also verses 17–24).

“While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.

“And they [who accompanied Peter] were astonished … because that on the Gentiles also was poured out the gift of the Holy Ghost.

“… Then answered Peter,

“Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?” (Acts 10:44–47).

By this experience and revelation to Peter, the Lord modified the practice of the Church and revealed a more complete doctrinal understanding to His disciples. And so the preaching of the gospel expanded to encompass all mankind.

Later in the book of Acts, we find another somewhat related illustration, this time showing how revelation on matters of doctrine may come in a council setting. A controversy arose about whether circumcision required under the law of Moses should carry over as a commandment in the gospel and Church of Christ (see Acts 15:1, 5). “And the apostles and elders came together for to consider … this matter” (Acts 15:6). Our record of this council is certainly incomplete, but we are told that after “much disputing” (Acts 15:7), Peter, the senior Apostle, rose up and declared what the Holy Spirit had confirmed to him. He reminded the council that when the gospel began to be preached to the uncircumcised Gentiles in the house of Cornelius, they received the Holy Ghost just as had the circumcised Jewish converts. God, he said, “put no difference between us and them, purifying their hearts by faith.

“Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

“But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they” (Acts 15:9–11; see also verse 8).

After Paul, Barnabas, and perhaps others spoke in support of Peter’s declaration, James moved that the decision be implemented by letter to the Church, and the council was united “with one accord” (Acts 15:25; see also verses 12–23). In the letter announcing their decision, the Apostles said, “It seemed good to the Holy Ghost, and to us” (Acts 15:28), or in other words, this decision came by divine revelation through the Holy Spirit.

These same patterns are followed today in the restored Church of Jesus Christ. The President of the Church may announce or interpret doctrines based on revelation to him (see, for example, D&C 138). Doctrinal exposition may also come through the combined council of the First Presidency and Quorum of the Twelve Apostles (see, for example, Official Declaration 2). Council deliberations will often include a weighing of canonized scriptures, the teachings of Church leaders, and past practice. But in the end, just as in the New Testament Church, the objective is not simply consensus among council members but revelation from God. It is a process involving both reason and faith for obtaining the mind and will of the Lord.4

At the same time it should be remembered that not every statement made by a Church leader, past or present, necessarily constitutes doctrine. It is commonly understood in the Church that a statement made by one leader on a single occasion often represents a personal, though well-considered, opinion, not meant to be official or binding for the whole Church. The Prophet Joseph Smith taught that “a prophet [is] a prophet only when he [is] acting as such.”5 President Clark, quoted earlier, observed:

“To this point runs a simple story my father told me as a boy, I do not know on what authority, but it illustrates the point. His story was that during the excitement incident to the coming of [Johnston’s] Army, Brother Brigham preached to the people in a morning meeting a sermon vibrant with defiance to the approaching army, and declaring an intention to oppose and drive them back. In the afternoon meeting he arose and said that Brigham Young had been talking in the morning, but the Lord was going to talk now. He then delivered an address, the tempo of which was the opposite from the morning talk. …

“… The Church will know by the testimony of the Holy Ghost in the body of the members, whether the brethren in voicing their views are ‘moved upon by the Holy Ghost’; and in due time that knowledge will be made manifest.”6

The Prophet Joseph Smith confirmed the Savior’s central role in our doctrine in one definitive sentence: “The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.”7 Joseph Smith’s testimony of Jesus is that He lives, “for [he] saw him, even on the right hand of God; and [he] heard the voice bearing record that he is the Only Begotten of the Father” (D&C 76:23; see also verse 22). I appeal to all who hear or read this message to seek through prayer and study of the scriptures that same witness of the divine character, the Atonement, and the Resurrection of Jesus Christ. Accept His doctrine by repenting, being baptized, receiving the gift of the Holy Ghost, and then throughout your life following the laws and covenants of the gospel of Jesus Christ.

As our Easter celebration approaches, I express my own witness that Jesus of Nazareth was and is the Son of God, the very Messiah of ancient prophecy. He is the Christ, who suffered in Gethsemane, died on the cross, was buried, and who indeed rose again the third day. He is the resurrected Lord, through whom we shall all be resurrected and by whom all who will may be redeemed and exalted in His heavenly kingdom. This is our doctrine, confirming all prior testaments of Jesus Christ and stated anew for our own time. In the name of Jesus Christ, amen.

REFERENCES:

  1. See Neal A. Maxwell, “From the Beginning,” Ensign, Nov. 1993, 18–19:“James decried ‘wars and fightings among’ the Church (James 4:1). Paul lamented ‘divisions’ in the Church and how ‘grievous wolves’ would not spare ‘the flock’ (1 Cor. 11:18; Acts 20:29–31). He knew an apostasy was coming and wrote to the Thessalonians that Jesus’ second coming would not occur ‘except there come a falling away first’; further advising that ‘iniquity doth already work’ (2 Thes. 2:3, 7).“Near the end, Paul acknowledged how very extensive the falling away was: ‘All they which are in Asia be turned away from me’ (2 Tim. 1:15). …“Widespread fornication and idolatry brought apostolic alarm (see 1 Cor. 5:9; Eph. 5:3; Jude 1:7). John and Paul both bemoaned the rise of false Apostles (see 2 Cor. 11:13; Rev. 2:2). The Church was clearly under siege. Some not only fell away but then openly opposed. In one circumstance, Paul stood alone and lamented that ‘all men forsook me’ (2 Tim. 4:16). He also decried those who ‘subvert[ed] whole houses’ (Titus 1:11).“Some local leaders rebelled, as when one, who loved his preeminence, refused to receive the brethren (see 3 Jn. 1:9–10).“No wonder President Brigham Young observed: ‘It is said the Priesthood was taken from the Church, but it is not so, the Church went from the Priesthood’ (in Journal of Discourses, 12:69).”In the course of time, as Elder Maxwell expressed it, “reason, the Greek philosophical tradition, dominated, then supplanted, reliance on revelation, an outcome probably hastened by well-intentioned Christians wishing to bring their beliefs into the mainstream of contemporary culture. …“… Let us [too] be wary about accommodating revealed theology to conventional wisdom” (Ensign, Nov. 1993, 19–20).

  2. Apostles and prophets such as Joseph Smith declare God’s word, but in addition, we believe men and women generally and even children can learn from and be guided by divine inspiration in response to prayer and study of the scriptures. Just as in the days of the ancient Apostles, members of the Church of Jesus Christ are given the gift of the Holy Ghost, which facilitates an ongoing communication with their Heavenly Father, or, in other words, personal revelation (see Acts 2:37–38). In this way, the Church becomes a body of committed, spiritually mature individuals whose faith is not blind but seeing—informed and confirmed by the Holy Spirit. This is not to say that every member speaks for the Church or can define its doctrines but that each can receive divine guidance in dealing with the challenges and opportunities of his or her life.

  3. J. Reuben Clark Jr., “When Are Church Leaders’ Words Entitled to Claim of Scripture?”Church News, July 31, 1954, 9–10; see also Doctrine and Covenants 28:1–2, 6–7, 11–13.

  4. The required preparation and qualifications for council participants are “righteousness, … holiness, and lowliness of heart, meekness and long suffering, … faith, and virtue, and knowledge, temperance, patience, godliness, brotherly kindness and charity;“Because the promise is, if these things abound in them they shall not be unfruitful in the knowledge of the Lord” (Doctrine and Covenants 107:30–31).

  5. Joseph Smith, in History of the Church, 5:265.

  6. J. Reuben Clark Jr., “Church Leaders’ Words,” 10. Of the story his father told him about Brigham Young, President Clark further wrote:“I do not know if this ever happened, but I say it illustrates a principle—that even the President of the Church, himself, may not always be ‘moved upon by the Holy Ghost,’ when he addresses the people. This has happened about matters of doctrine (usually of a highly speculative character) where subsequent Presidents of the Church and the peoples themselves have felt that in declaring the doctrine, the announcer was not ‘moved upon by the Holy Ghost.’“How shall the Church know when these adventurous expeditions of the brethren into these highly speculative principles and doctrines meet the requirements of the statutes that the announcers thereof have been ‘moved upon by the Holy Ghost’? The Church will know by the testimony of the Holy Ghost in the body of the members, whether the brethren in voicing their views are ‘moved upon by the Holy Ghost’; and in due time that knowledge will be made manifest” (“Church Leaders’ Words,” 10).

  7. Teachings of Presidents of the Church: Joseph Smith (2007), 49.

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#BOMTC 1 Nephi 22-2 Nephi 1: Isaiah for DUMMIES (Laman and Lemuel)

In today’s reading we get Nephi’s commentary on Isaiah 48 & 49. The great thing about reading Isaiah in the Book of Mormon is that you get prophetic commentary from those who saw much of what Isaiah saw and lived where Isaiah lived. The bad thing is that sometimes we may identify more with the rebellious Laman and Lemuel than with righteous Nephi when reading Isaiah 🙂

#BOMTC Day 9, April 15~1 Nephi 22-2 Nephi 1 (or Pages 49-54) Book of Isaiah

After Nephi shares these chapters from Isaiah, his brothers ask, “What meaneth these things [Isaiah 48-49] which ye have read?” (1 Nephi 22:1). How many times have you thought that same thing while reading Isaiah? (see Acts 8:26-39) Nephi is kind enough to elaborate on Isaiah’s writing which pertain “to things both temporal and spiritual” (1 Nephi 22:3). In this case Isaiah’s writing focus primarily on the scattering and gathering of Israel.

This happens today as people depart from the standards of the gospel in their personal life (spiritual scattering = self-inflicted apostasy). Soon they no longer wish to gather with the Saints and find themselves in a personal “Diaspora” (physical scattering = also self-inflicted).

The pattern for most of those who find themselves in this situation today parallels the general gathering of Israel as outlined by Isaiah and explained by Nephi. They will usually experience a spiritual gathering through the help of loving family, friends, neighbors, etc. (just as this occurs for Israel through the Gentiles generally, 1 Nephi 22:8). As they experience an increase of the Spirit of the Lord, their desire to gather physically with the Saints increases (1 Nephi 22:12). This gathering leads to a unity in faith and heart with the Saints that hastens one’s personal millennial-like blessings.

Nephi refers to the actual blessings of the Millennium that are enjoyed by the righteous in 1 Nephi 22:15-28. As you read those verses you will readily recognize that you enjoy those same blessings every time that you live up to God’s standard of righteousness.

Just as it is possible for each of us to experience personal scattering (Diaspora) and gathering, it is also possible to enjoy personal millennial-type blessings here and now. Isaiah enjoyed those blessings in his time; Nephi enjoyed them in his; and you can enjoy them now!

This is exactly what Lehi continues to explain to his sons, Laman and Lemuel in 2 Nephi 1. As he calls his sons to “be men” (verse 21) and repent and return (gather spiritually and physically with them), he paraphrases Isaiah as well (Compare Isaiah 52 with the verbs he admonishes them with in 2 Ne 1:12-24). Lehi’s Isaiah for Dummies (Laman and Lemuel) is an invitation for us also to claim our own millennial blessings.

As Isaiah teaches (and Nephi explains, and Lehi confirms), you must first spiritually and physically gather with the Saints, then you can begin to experience those personal millennial blessings in your life—HERE & NOW! (1 Ne 22:30-31; 2 Ne 1:28-32)

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#BOMTC 1 Nephi 17-18: What Do You KNOW?

In these pages we find Nephi receiving the command to build a ship. His efforts are mocked by his brothers, Laman and Lemuel (the infamous naysayers); whose rant against Nephi consists of several “we knew” and “we know” statements (1 Nephi 17:19-22). However, Nephi is quick to point out to them the truth about what they really know (1 Nephi 17:25-29,42,46). He reminds them of something similar to a bumper sticker I remember seeing: “Jesus loves you, but I’m His favorite!“(1 Nephi 17:35,40; 1:20. More on this concept can be studied by reading Elder Russell M. Nelson’s article entitled, Divine Love. You must read the footnoted references in the talk for it to make sense–very insightful!).

#BOMTC Day 7, April 13~1 Nephi 17-18 (or Pages 37-42) Jesus Loves You But I'm His Favorite

Nephi is the perfect example of “likening” scriptures. It seems that almost every time that he is trying to persuade someone to follow God he uses an experience from what we now consider the Old Testament (their Brass Plates). In just this one instance he refers to the liberating of the Israelites from bondage, the crossing of the Red Sea and destruction of Pharaoh and his army, the manna, water from the rock, the pillar of light and a cloud by day that led and protected them, their subsequent wondering and regeneration before entering the Promised Land, and even the reason for the current residents being expelled from the land. He caps it all off by reminding them that one can either become RIGHTEOUS or RIPE (1 Nephi 17:35).

This is the perfect LIKENING because they are also going to cross the water to enter a Promised Land. But Nephi is not done yet. In verse 41 he likens his brothers to the faithless and fearful Israelites who had to be chastened and “straitened”. Nephi seems surprised that, after all that the Lord has done, those at Jerusalem are “nearly unto ripeness” (1 Nephi 17:43). He continues to liken Laman and Lemuel to those who are ripening and points out that they are “swift to do iniquity but slow to remember the Lord” (1 Nephi 17:44-45).

Nephi’s words seem to infuriate the already agitated brothers, but the Spirit of God protects Nephi much the way it will when Abinadi testifies before the evil king Noah. Unlike Abinadi’s situation however, Nephi is commanded to “shock” his brethren with a bit of God’s power. It makes sense that the Lord would do this. Being so hard of heart, and so focused on the physical, it seems that the physical is all they will respond to (1 Nephi 17:53-55; 18:20). Interestingly enough, the chapter ends in a very different, yet similar way to its beginning. Laman and Lemuel once again exclaim, “we know“, but this time they are correct in their statements.

Nephi is then instructed by the Lord on how exactly to go about building the ship (1 Nephi 18:1-4), which will become the stage for the next dramatic episode of the “wavering” Laman and Lemuel (1 Nephi 18:9-20). I guess it is not enough to “know”, we must always act on what we “know” to be right, but first we must make sure that what we “know” IS right.

True doctrine, understood, changes attitudes and behavior. The study of the doctrines of the gospel will improve behavior quicker than a study of behavior will improve behavior.

So what do you “KNOW”, and how does that affect your ATTITUDES and ACTIONS? Are you becoming RIGHT or RIPE before God? Remember what Joseph Smith taught the brethren about The Book of Mormon: “I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.” Happy sailing on your personal journey toward God’s Promised Land–The Celestial Kingdom!

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#BOMTC 1 Nephi 16: “Have [WE] Inquired of the Lord?”

We start off today’s reading with good ol’ Laman and Lemuel in their usual “state of complaint”. Nephi quickly diagnoses their problem as a hard heart (spiritual heart disease), “therefore they did not look unto the Lord as they ought” (1 Nephi 14:3).

#BOMTC Day 6, April 12~1 Nephi 16 (or Pages 31-36) Spiritual Heart Disease

In 1 Nephi 15:7  Laman and Lemuel are complaining that they “cannot understand” the things that their father, Lehi, shared with them about his vision of the Tree of Life and his discourse on the Olive Tree (On a side note, in the ancient world an olive tree was very much a “tree of life”. Olive trees provided Israel with food–nourishment, light–vision, healing–life, and anointing–power. Professor Andrew Skinner put it this way, “It was used to worship God as well as to sustain man. The olive tree and its oil were unequivocally regarded as one of the necessities of life. In fact, nothing from the olive tree went unused in the daily life of Israel. The oil from the fruit (the olives) was used for cooking, lighting, medicine, lubrication, and anointing. Those olives not crushed and pressed were pickled in brine and spices and then eaten. The wood of the olive tree was not only used in constructing buildings but also in making furniture, tools, and carvings and even in crafting the shepherd’s crook or staff. In turn, one may truly say that the olive tree was, and continues to be, a staff of life in the Middle East.” See “Autumn, Olives, and the Atonement,” in Religious Educator 1, no. 1 (2000): 107-121).

Nephi has one simple, and personally tested, question:

#BOMTC Day 6, April 12~1 Nephi 16 (or Pages 31-36) Have Ye Inquired of the Lord

Have ye inquired of the Lord?

I would like to pause at this point to leave the murmurous brothers and focus on US. By this point we have read 30 pages of the Book of Mormon. HAVE WE INQUIRED OF THE LORD? If there is something that WE have not understood, have WE asked for His help? Before WE read, are WE asking for His blessing and guidance? While WE read, are WE asking Him to manifest its veracity to US? Or have WE read 30 pages of Christ-centered/saturated text and not even once thought to “inquire of the Lord?” (1 Nephi 15:8)

Have WE Inquired of the Lord?

Have WE Inquired of the Lord?

Alright, back to Laman (indeed, a “LAME”-man) and Lemuel… their reply to Nephi’s soul-searching question is one of spiritual immaturity, doubt, and convenience: WHY TRY? They say, “We have not [inquired of the Lord]: for the Lord maketh no such thing known unto US” (1 Nephi 15:9, emphasis added). Well, even if they were right in that assumption (and they are not!), couldn’t they at least try? The wording seems to imply that they believe that the Lord will make it know to others, but not them. Pretty convenient for them–don’t give God a chance and you don’t have to do anything yourself either. People do this all the time today. What “sins of omission” may we be committing by simply putting the blame on God without giving Him a chance?

#BOMTC Day 6, April 12~1 Nephi 16 (or Pages 31-36) Sins of Omission

As President Thomas S. Monson is fond of saying, “If we do not TRY, then we do not DO. And if we do not DO, then why are we here?” Laman and Lemuel can blame God and appear correct, to themselves (as I said, people do it all the time today—it’s just convenient). But to Nephi, and you, and I, this is a “LAME”-man response!

"If we do not try, then we do not do." ~ President Thomas S. Monson

“If we do not try, then we do not do.”
~ President Thomas S. Monson

Nephi then asks a few soul-searching questions of them and then bears his witness that “if” they would sincerely give the Lord a chance, even in their lame and corrupt state, God will “surely” make these things “known” unto them (1 Nephi 15:11). Nephi KNOWS! He then goes on to share with them what he has learned by inquiring of the Lord. In the process we not only learn more ourselves about the vision of the Tree of Life, but also the judgment and justice of God (1 Nephi 15:26-36).

Of course Laman and Lemuel cannot feel very good about themselves after hearing the plain truth of God’s judgment and justice. Instead of changing anything though, they once again complain. “Thou hast declared unto us hard things, more than we are able to bear” (1 Nephi 16:1). Wow! Are they serious? It is indeed true that, “the guilty taketh the truth to be hard, for [because] it cutteth them to the very center” (1 Nephi 16:2).

The truth can either CUT us or TOUCH us, it just depends on the condition of our HEART. HARD hearts must be CUT; SOFT hearts need only be TOUCHED. I am sure that as you read the truths in chapter 15 you were touched. However, it appears that the same exact same words will CUT those who are of a hard heart (spiritual heart disease). Nephi leaves them with the perfect reflective “If…, then…” statement to ponder, and an invitation to repent in 1 Nephi 16:3-4.

Well, the families grow and prepare to move on. But before they leave their temporary residence they are given “means” to guide them. Lehi finds a “round ball of curious workmanship” that “pointed the way” they should go on their journey (1 Nephi 16:10). They would indeed need this divine guide, since the wilderness they were entering was called “Shazer”, meaning “twisting” (1 Nephi 16:13). However, with the help of their God-given guide they were able to not only find their way, but also keep to the “most fertile parts” of the wilderness (1 Nephi 16:14,16).

Painted by Ken Corbett

Painted by Ken Corbett

Once again, we depart from the story for a LIKENING moment to ourselves. What has the Lord given us to guide us through our “twisted” journey here on earth? Many of the brethren have compared this divine guide, later identified and being called the Liahona, to God-given guides such as the Holy Ghost, a Patriarchal Blessing, and the Scriptures. And just as the Liahona worked “according to the faith and diligence and heed” they gave to it, we must do the same with “Life’s Liahona’s” that we have been given (1 Nephi 16:28). For, as Nephi said, “thus we see that by SMALL MEANS the Lord can bring about GREAT THINGS (1 Nephi 16:29. See also, Alma 37:6-7—really you need to study the whole chapter of Alma 37 for proper perspective). Are we using “Life’s Liahona’s” to look to the Lord and encounter the “most fertile” parts of the “twisted” wilderness that this world seems to place in front of us?

Laman and Lemuel would not look to the Lord nor inquire of Him. Lehi temporarily lost sight of the Lord as well (1 Nephi 16:20-27). Nephi’s questions properly persuade people to look to the Lord and inquire of Him (1 Nephi 15:8; 16:23).

By the time we come to the end of chapter 16, we find that Nephi was right all along and Laman and Lemuel are left without excuse, because even as they reach an extreme state of rebellion “the voice of the Lord came and did speak many words unto them [Laman and Lemuel], and did chasten them exceedingly” (1 Nephi 16:39). I guess God has left them without excuse and convenience. The fact of the matter is that the Lord did make such things “known unto” them, and they can never deny it. LOOK TO THE LORD! (D&C 6:36-37).

NOTE: It was one year previous to this date, on April 12, 1828 in Harmony, Pennsylvania that Martin Harris went to Joseph Smith’s home (in Harmony), where he began to help with the translation of what would become the 116 Book of Mormon pages from the book of Lehi that were lost. I find it very interesting that it was during pretty much the same time period in 1828 (mid-April to mid-June) that Joseph and Martin translated the 116 pages of the Book of Mormon known to us as the Book of Lehi. Just one year later, Joseph would translate the entire remaining unsealed portion of the Book of Mormon in almost the same amount of time, but with even greater persecution and interruptions. Here is a brief summary from the Doctrine and Covenants and Church History Study Guide for Home Study Seminary Students of what led up to this point:

From mid-April to mid-June 1828, the Prophet Joseph Smith was translating the gold plates while living in Harmony, Pennsylvania. A wealthy farmer and businessman named Martin Harris was acting as scribe while Joseph translated the Book of Mormon. Martin was 22 years older than Joseph and had given Joseph and Emma $50 (which was a substantial amount of money at that time) to relocate to Harmony, where Emma’s family lived, thus helping to support Joseph while he translated the plates. In February 1828, Joseph allowed Martin to take copies of characters from the plates to be authenticated by two professors in New York City (see Joseph Smith—History 1:63–65). Lucy Harris, Martin’s wife, had become increasingly concerned about Martin’s interest and financial involvement in the translation of the plates. She and others began to pressure Martin for evidence of the plates’ existence. To satisfy their concerns, in mid-June Martin requested that Joseph allow him to take the 116 pages of manuscript they had completed to show as evidence.

For some very insightful and informative information on the topic of the translation and the lost manuscript, see the HISTORICAL INTRODUCTION to D&C 10 in the Joseph Smith Paper project.

A couple articles that may interest you and go well with these chapters are:

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#BOMTC Moroni 1-7: Moroni’s Handbook of Instructions

people sitting at table

I really wish that this post on Moroni 1-7 were something that we could just sit down together and discuss, with our scriptures open, ready to learn from each other.

From what I have observed, some people don’t really seem to appreciate these chapters of the Book of Mormon. So, I want to take a moment and look back at the chapter headings and consider what a “gold mine” we have in these small chapters:

  • Chapter 1: Moroni writes for the benefit of the Lamanites—The Nephites who will not deny Christ are put to death.
  • Chapter 2: Jesus gave the twelve Nephite disciples power to confer the gift of the Holy Ghost.
  • Chapter 3: Elders ordain priests and teachers by the laying on of hands.
  • Chapter 4: How elders and priests administer the sacramental bread is explained.
  • Chapter 5: The mode of administering the sacramental wine is set forth.
  • Chapter 6: Repentant persons are baptized and fellowshipped—Church members who repent are forgiven—Meetings are conducted by the power of the Holy Ghost.
  • Chapter 7: An invitation is given to enter into the rest of the Lord—Pray with real intent—The Spirit of Christ enables men to know good from evil—Satan persuades men to deny Christ and do evil—The prophets manifest the coming of Christ—By faith, miracles are wrought and angels minister—Men should hope for eternal life and cleave unto charity. About A.D. 401–421.

Do you see what I mean? That is not “milk” of the gospel type stuff; that is serious “meat and potatoes” gospel stuff. Sure, it may seem common place to us now, BUT that is only because Moroni put it there in the first place, so many of us have known it most of our lives!

Sometimes we don’t realize the value of what we have because we have always had it. But what we are really looking at in these chapters is what Moroni knew was essential, and he knew that these essentials were not yet found in the Book of Mormon. Indeed they are just as Moroni had hoped–they have been, and are, of great “worth” (Moroni 1:4).

Let’s see how these seemingly common-place teachings helped to bring about the marvelous restoration of Christ’s church in the latter days.

As I wrote in the title of this blog post, I like to refer to these chapters as, “Moroni’s Handbook of Instructions”. This handbook has both ecclesiastical and personal application. Let’s first take a look at the ecclesiastical aspect of it.

In Doctrine and Covenants 18:1-5 we find a “commandment” that was given to Oliver Cowdery. See if you can discover what that commandment was by taking a good look at those verses.

Now, behold, because of the thing which you, my servant Oliver Cowdery, have desired to know of me, I give unto you these words:

Behold, I have manifested unto you, by my Spirit in many instances, that the things which you have written are true; wherefore you know that they are true.

And if you know that they are true, behold, I give unto you a commandment, that you rely upon the things which are written;

For in them are all things written concerning the foundation of my church, my gospel, and my rock.

Wherefore, if you shall build up my church, upon the foundation of my gospel and my rock, the gates of hell shall not prevail against you.

Alright, so what was the “commandment” that Oliver was given? Yes, you can see the word “commandment” in verse 3. But you need to use verses 4-5 to really understand why he needed to “rely upon the things which are written“. Let me review those verses with you again with a little added detail:

Now, behold, because of the thing which you, my servant Oliver Cowdery, have desired to know of me, I give unto you these words:

Behold, I have manifested unto you, by my Spirit in many instances, that the things which you have written [the Book of Mormon and the revelations that have chronologically preceded D&C 18] are true; wherefore you know that they [the Book of Mormon and the revelations that have chronologically preceded D&C 18] are true.

And if you know that they are true, behold, I give unto you a commandment, that you rely upon the things which are written [the Book of Mormon and the revelations that have chronologically preceded D&C 18];

For in them [the Book of Mormon and the revelations that have chronologically preceded D&C 18] are all things written concerning the foundation of my church, my gospel, and my rock.

Wherefore, if you shall build up my church, upon the foundation of my gospel and my rock [the Book of Mormon and the revelations that have preceded D&C 18], the gates of hell shall not prevail against you.

The verse summary of D&C 18 also gives us a clue to the commandment given to Oliver:

“1–5, Scriptures show how to build up the Church”

Was that helpful? Are you starting to see the commandment that Oliver was given? In the article, “How the Revelations in the Doctrine and Covenants Were Received and Compiled” we learn that:

Most of the Christian churches located in New York at the time Joseph Smith received his first revelations had “confessions,” “creeds,” “platforms,” or “articles of faith.” These documents contained brief statements of basic beliefs, doctrine, duties of members, and other information useful to investigators and members. Section 20 of the Doctrine and Covenants (which was known as the Articles and Covenants of the Church of Christ during the first decade of the Church) has many parallels to the confessions of the Christian churches of the day and appears to have been written for the same purpose. It is composed of short statements about basic doctrines, ordinances, duties of members and priesthood bearers, and the baptismal and sacrament prayers.

What appears to be an early draft of the Articles and Covenants (in Oliver Cowdery’s handwriting and dated in 1829) is in the Archives of the Historical Department of the Church. It is titled: “A True Copy of the articles of the Church of Christ.” Oliver Cowdery wrote at the beginning of this document that he composed it by commandment. If the procedure was the same then as now, such a commandment would have come through the Prophet [D&C 18:3]. This document contains quotations from the Book of Mormon and from earlier revelations [D&C 18:4-5]. Most of the Book of Mormon quotations are retained in the current form of section 20.

The existence of this document helps solve two matters concerning the text of section 20. First, when a comparison is made between the current text and various earlier printings of section 20, it is clear that this section has had numerous additions and deletions. For example, section 22 was included as part of this section when it was first published in the Evening and Morning Star. Similarly, verses 14–15, 41, 50–52, and 61–67 are either additions to the text or are verses that were completely revised over the years.

The second matter involves a letter that Oliver Cowdery wrote to Joseph Smith in July or August of 1830, asking that a part of verse 37 which he considered to be in error be taken out of the revelation. A portion of this early document is similar to verse 37 in section 20, but does not contain that part of the verse Oliver Cowdery wanted removed. The portion questioned by Oliver was later reinserted by the Prophet.

Thus, section 20 is an example of the principles taught in sections 67 and 68 of the Doctrine and Covenants. In section 67, we are informed that the revelations were given in the language of the Prophet Joseph Smith with all the normal imperfections of human communication. In section 68, we are told that when a servant of the Lord is moved upon by the Holy Ghost, what he says is the mind and the will of the Lord, and is scripture. The historical background of section 20, therefore, appears to be centered in an effort to put into words the basic beliefs and tenets of the Church. The document was drawn from earlier revealed sources and was thus inspired by the Spirit over a period of time; it is, therefore, scripture.

On 9 June 1830, the first conference of the Church was held as directed in the Articles and Covenants of the Church (section 20). The complete Articles and Covenants were read in this conference by Joseph Smith as one of the first items of business. This document was then received by the “unanimous voice of the whole congregation.” Thus, section 20 became the first revelation of this dispensation canonized by the Church. It was also the first revelation of this dispensation to be printed in the first edition, and was printed on the first page of the first newspaper of the Church, the Evening and Morning Star (vol. 1, no. 1, June 1832). From that point on, basic practices of the Church have been conducted in accordance with this section. In succeeding conferences, the Articles and Covenants were read in order that the Latter-day Saints might be reminded of the policies and procedures they were to follow.

So, here is what happened… In D&C 18:1-5, Oliver was commanded to take an active roll in creating the Articles and Covenants of the Church (D&C 20) by “rely[ing] upon the things which are written” in the Book of Mormon and the revelations that chronologically preceded D&C 18.

man reading book

Now what parts of the Book of Mormon match up best with D&C 20? In the true spirit of discovery and seeking learning by faith, you may want to take a break from this post and study Moroni 2-6 as if you were Oliver Cowdery and had been commanded by the Lord to “rely upon the things which are written” to figure out how to organize Christ’s Church. As you do so, I would recommend that you mark anything that stands out to you.

Once you have completed your study, go to D&C 20 and look for the elements that you discovered in Moroni 2-6. I would encourage you to write the Book of Mormon references that you discovered with their companion scriptures in D&C 20. After my first read I found eight references in Moroni 2-6 that are directly correlated to companion scriptures in D&C 20. I am sure that there are more. See what you can discover for yourself!

For a great little article on the Church Handbook of Instructions used today, see “Church Handbooks: The Written Order of Things“.

These chapters from Moroni seem to have been inserted and intended to be of “worth” for the restoration of the Church of Jesus Christ in the latter days. However, as I mentioned before, we can also see these chapters as a Personal Handbook of Instructions.

open book with gold ribbon

To me, these chapters can serve as a handbook from Moroni on “How to Never Be Alone”. This man knows what it is like to be alone! He has been alone for a loooong time (it appears to be about 20 years). During that time long time alone he has protected the plates and added to them.

Now I know that Moroni’s intent in writing these chapters is not to be a handbook for how to never be alone. All I am doing is “likening” what is found in these chapters to things that the Lord has given us to help us never feel alone… even when we are.

Once again, in the spirit of discovery and seeking learning by faith, I invite you to study what is found in Moroni 1-7 and find what can help you to understand that you never have to feel alone when you live the gospel. This time you really will have to be like Oliver Cowdery, because there will be no supporting document to show you the right answers. You can do it! “Rely upon the things which are written,” and find what the Lord has given you in these chapters so that you never have to feel alone.

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#BOMTC Mormon 2-4: Godly Sorrow

“More good” Mormon desired to help the “more bad” Nephites repent, but because of their willful rebellion, he was forbidden by the Lord to preach to them. The “more bad” Nephites lost the gift of the Holy Ghost and other gifts of God and were left to their own strength as they battled the Lamanites. Mormon pled with the Nephites to repent; instead, they boasted in their own strength and swore to avenge their fallen brethren. Because the Lord had forbidden His people to seek revenge, Mormon refused to lead their army, and they were defeated. As the Nephites persisted in wickedness, God poured out His judgments upon them and the Lamanites began to sweep them from the earth.

One of the lessons that we can learn and apply from these chapters is that true repentance (change) cannot be complete without sincere sorrow. At one point Mormon’s heart began to rejoice because it appeared that his people had begun to sorrow unto repentance (Mormon 2:12). Unfortunately he quickly found that their sorrow was not unto repentance, but rather the “sorrowing of the damned, because the Lord would not always suffer them to take happiness in sin” (Mormon 2:13). Their sorrow turned to anger and vengeance, which led to their ultimate downfall (Mormon 3:14-15).

#BOMTC Day 75, June 20~Mormon 2-4 or Pages 471-476, Godly Sorrow (1)

In 2 Corinthians 7:8-10 Paul emphasized the importance of godly sorrow in the repentance process. He taught that Godly sorrow for sin leads to repentance, and the sorrow of the world leads to death.

For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season.

Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.

10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.

It is important to understand the difference between godly and worldly sorrow, because it is godly sorrow for sin that leads to true repentance.

So what is the difference between godly sorrow and “the sorrow of the world”? Why is godly sorrow an important part of repentance?

President Spencer W. Kimball explained:

“If one is sorry only because someone found out about his sin, his repentance is not complete. Godly sorrow causes one to want to repent, even though he has not been caught by others, and makes him determined to do right no matter what happens. This kind of sorrow brings righteousness and will work toward forgiveness” (Repentance Brings Forgiveness [pamphlet, 1984], 8).

President Ezra Taft Benson said:

“It is not uncommon to find men and women in the world who feel remorse for the things they do wrong. Sometimes this is because their actions cause them or loved ones great sorrow and misery. Sometimes their sorrow is caused because they are caught and punished for their actions. Such worldly feelings do not constitute ‘godly sorrow’ (2 Corinthians 7:10).

“Godly sorrow is a gift of the Spirit. It is a deep realization that our actions have offended our Father and our God. It is the sharp and keen awareness that our behavior caused the Savior, He who knew no sin, even the greatest of all, to endure agony and suffering. Our sins caused Him to bleed at every pore. This very real mental and spiritual anguish is what the scriptures refer to as having ‘a broken heart and a contrite spirit’ (D&C 20:37). Such a spirit is the absolute prerequisite for true repentance” (Teachings of Ezra Taft Benson [1988], 72).

Ezra Taft Benson, Godly Sorrow

In the short video below President Dieter F. Uchtdorf explains that godly sorrow leads to repentance.

Godly Sorrow

We need a strong faith in Christ to be able to repent. Our faith has to include a “correct idea of [God’s] character, perfections, and attributes” (Lectures on Faith [1985], 38). If we believe that God knows all things, is loving, and is merciful, we will be able to put our trust in Him for our salvation without wavering. Faith in Christ will change our thoughts, beliefs, and behaviors that are not in harmony with God’s will.

True repentance brings us back to doing what is right. To truly repent we must recognize our sins and feel remorse, or godly sorrow, and confess those sins to God. If our sins are serious, we must also confess them to our authorized priesthood leader. We need to ask God for forgiveness and do all we can to correct whatever harm our actions may have caused. Repentance means a change of mind and heart—we stop doing things that are wrong, and we start doing things that are right. It brings us a fresh attitude toward God, oneself, and life in general. (“Point of Safe Return,” Ensign, May 2007)

The following presentation portrays a young woman learning the difference between worldly and godly sorrow. In an interview for a temple recommend for her marriage she confesses some past sins to her bishop. She is upset and feels worldly sorrow when her bishop tells her she cannot have a temple recommend until she repents. Through the repentance process the young woman begins to feel godly sorrow and the sweet joy that follows true repentance.

Godly Sorrow Leads to Repentance

I invite you to watch/listen to/read President Uchtdorf’s talk below, in which he helps us to understand the importance of godly sorrow and invites us to use it to repent and change.

You Can Do It Now!

When I was young, falling and getting up seemed to be one and the same motion. Over the years, however, I have come to the unsettling conclusion that the laws of physics have changed—and not to my advantage.

Not long ago I was skiing with my 12-year-old grandson. We were enjoying our time together when I hit an icy spot and ended up making a glorious crash landing on a steep slope.

I tried every trick to stand up, but I couldn’t—I had fallen, and I couldn’t get up.

I felt fine physically, but my ego was a bit bruised. So I made sure that my helmet and goggles were in place, since I much preferred that other skiers not recognize me. I could imagine myself sitting there helplessly as they skied by elegantly, shouting a cheery, “Hello, Brother Uchtdorf!”

I began to wonder what it would take to rescue me. That was when my grandson came to my side. I told him what had happened, but he didn’t seem very interested in my explanations of why I couldn’t get up. He looked me in the eyes, reached out, took my hand, and in a firm tone said, “Opa, you can do it now!”

Instantly, I stood.

I am still shaking my head over this. What had seemed impossible only a moment before immediately became a reality because a 12-year-old boy reached out to me and said, “You can do it now!” To me, it was an infusion of confidence, enthusiasm, and strength.

Brethren, there may be times in our lives when rising up and continuing on may seem beyond our own ability. That day on a snow-covered slope, I learned something. Even when we think we cannot rise up, there is still hope. And sometimes we just need someone to look us in the eyes, take our hand, and say, “You can do it now!”

The Delusion of Toughness

We may think that women are more likely than men to have feelings of inadequacy and disappointment—that these feelings affect them more than us. I’m not sure that this is true. Men experience feelings of guilt, depression, and failure. We might pretend these feelings don’t bother us, but they do. We can feel so burdened by our failures and shortcomings that we begin to think we will never be able to succeed. We might even assume that because we have fallen before, falling is our destiny. As one writer put it, “We beat on, boats against the current, borne back ceaselessly into the past.”1

I have watched men filled with potential and grace disengage from the challenging work of building the kingdom of God because they had failed a time or two. These were men of promise who could have been exceptional priesthood holders and servants of God. But because they stumbled and became discouraged, they withdrew from their priesthood commitments and pursued other but less worthy endeavors.

And thus, they go on, living only a shadow of the life they could have led, never rising to the potential that is their birthright. As the poet lamented, these are among those unfortunate souls who “die with [most of] their music [still] in them.”2

No one likes to fail. And we particularly don’t like it when others—especially those we love—see us fail. We all want to be respected and esteemed. We want to be champions. But we mortals do not become champions without effort and discipline or without making mistakes.

Brethren, our destiny is not determined by the number of times we stumble but by the number of times we rise up, dust ourselves off, and move forward.

Godly Sorrow

We know this mortal life is a test. But because our Heavenly Father loves us with a perfect love, He shows us where to find the answers. He has given us the map that allows us to navigate the uncertain terrain and unexpected trials that each of us encounters. The words of the prophets are part of this map.

When we stray—when we fall or depart from the way of our Heavenly Father—the words of the prophets tell us how to rise up and get back on track.

Of all the principles taught by prophets over the centuries, one that has been emphasized over and over again is the hopeful and heartwarming message that mankind can repent, change course, and get back on the true path of discipleship.

That does not mean that we should be comfortable with our weaknesses, mistakes, or sins. But there is an important difference between the sorrow for sin that leads to repentance and the sorrow that leads to despair.

The Apostle Paul taught that “godly sorrow worketh repentance to salvation … but the sorrow of the world worketh death.”3 Godly sorrowinspires change and hope through the Atonement of Jesus ChristWorldly sorrow pulls us down, extinguishes hope, and persuades us to give in to further temptation.

Godly sorrow leads to conversion4 and a change of heart.5 It causes us to hate sin and love goodness.6 It encourages us to stand up and walk in the light of Christ’s love. True repentance is about transformation, not torture or torment. Yes, heartfelt regret and true remorse for disobedience are often painful and very important steps in the sacred process of repentance. But when guilt leads to self-loathing or prevents us from rising up again, it is impeding rather than promoting our repentance.

Brethren, there is a better way. Let us rise up and become men of God. We have a champion, a Savior, who walked through the valley of the shadow of death on our behalf. He gave Himself as a ransom for our sins. No one has ever had greater love than this—Jesus Christ, the Lamb without blemish, willingly laid Himself on the altar of sacrifice and paid the price for our sins to “the uttermost farthing.”7 He took upon Himself our suffering. He took our burdens, our guilt upon His shoulders. My dear friends, when we decide to come to Him, when we take upon ourselves His name and boldly walk in the path of discipleship, then through the Atonement we are promised not only happiness and “peace in this world” but also “eternal life in the world to come.”8

When we make mistakes, when we sin and fall, let us think of what it means to truly repent. It means turning our heart and will to God and giving up sin. True heartfelt repentance brings with it the heavenly assurance that “we can do it now.”

Who Are You?

One of the adversary’s methods to prevent us from progressing is to confuse us about who we really are and what we really desire.

We want to spend time with our children, but we also want to engage in our favorite manly hobbies. We want to lose weight, but we also want to enjoy the foods we crave. We want to become Christlike, but we also want to give the guy who cuts us off in traffic a piece of our mind.

Satan’s purpose is to tempt us to exchange the priceless pearls of true happiness and eternal values for a fake plastic trinket that is merely an illusion and counterfeit of happiness and joy.

Another method the adversary uses to discourage us from rising up is to make us see the commandments as things that have been forced upon us. I suppose it is human nature to resist anything that does not appear to be our own idea in the first place.

If we see healthy eating and exercise as something only our doctor expects of us, we will likely fail. If we see these choices as who we are and who we want to become, we have a greater chance of staying the course and succeeding.

If we see home teaching as only the stake president’s goal, we may place a lower value on doing it. If we see it as our goal—something we desire to do in order to become more Christlike and minister to others—we will not only fulfill our commitment but also accomplish it in a way that blesses the families we visit and our own as well.

Often enough, we are the ones who are being helped up by friends orfamily. But if we look around with observant eyes and the motive of a caring heart, we will recognize the opportunities the Lord places in front of us to help others rise up and move toward their true potential. The scriptures suggest, “Whatsoever ye do, do it heartily, as to the Lord, and not unto men.”9

It is a great source of spiritual power to live lives of integrity and righteousness and to keep our eyes on where we want to be in the eternities. Even if we can see this divine destination only with the eye of faith, it will help us to stay the course.

When our attention is mainly focused on our daily successes or failures, we may lose our way, wander, and fall. Keeping our sights on higher goals will help us become better sons and brothers, kinder fathers, and more loving husbands.

Even those who set their hearts upon divine goals may still occasionally stumble, but they will not be defeated. They trust and rely upon the promises of God. They will rise up again with a bright hope in a righteous God and the inspiring vision of a great future. They know they can do it now.

You Can Do It Now

Every person, young and old, has had his own personal experience with falling. Falling is what we mortals do. But as long as we are willing to rise up again and continue on the path toward the spiritual goals God has given us, we can learn something from failure and become better and happier as a result.

My dear brethren, my dear friends, there will be times when you think you cannot continue on. Trust the Savior and His love. With faith in the Lord Jesus Christ and the power and hope of the restored gospel, you will be able to walk tall and continue on.

Brethren, we love you. We pray for you. I wish you could hear President Monson pray for you. Whether you are a young father, an elderly priesthood bearer, or a newly ordained deacon, we are mindful of you. The Lord is mindful of you!

We acknowledge that your path will at times be difficult. But I give you this promise in the name of the Lord: rise up and follow in the footsteps of our Redeemer and Savior, and one day you will look back and be filled with eternal gratitude that you chose to trust the Atonement and its power to lift you up and give you strength.

My dear friends and brethren, no matter how many times you have slipped or fallen, rise up! Your destiny is a glorious one! Stand tall and walk in the light of the restored gospel of Jesus Christ! You are stronger than you realize. You are more capable than you can imagine. You can do it now! Of this I testify in the sacred name of our Master and Redeemer, Jesus Christ, amen.

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#BOMTC 3 Nephi 3-5: PREPARED

Soon after the people saw the signs of Jesus Christ’s birth, they began to forget the witnesses they had received, and they hardened their hearts. Many of the Nephites and Lamanites rejected further signs and wonders and increased in wickedness. As a result, the Gadianton robbers grew so strong that Nephites and Lamanites were compelled to take up arms against them. The converted Lamanites joined with the Nephites and became known as Nephites.

Lachoneus, the chief judge of the Nephites, called on the people to repent and prepared them for battle. Because of their repentance, unity, faith in the Lord, and diligent preparations, the Nephites triumphed over the Gadianton robbers. Following their deliverance, the righteous Nephites and Lamanites acknowledged the power of God in their preservation.

 Joplin Saints Talk About Preparation

Members of the Joplin Stake share how being prepared blessed their lives and the lives of others in the wake of a devastating tornado. (3:40)

By this point in our study of the Book of Mormon you are probably seeing many similarities between our day and what was happening back then. We can definitely “LIKEN” these accounts to our life as we prepare for the Second Coming of the Lord. As the righteous Nephites and Lamanites prepared themselves physically and spiritually they received the “strength of the Lord” (3 Nephi 3:21; 4:10) to help them overcome their enemies and the wickedness that surrounded them. The video above demonstrates the importance of our physical preparation in the latter days preceding the Second Coming. The video below helps us to understand the importance of our spiritual preparation–which is even more important. It is one of my favorite talks about preparing for the Second Coming, and if you like to listen to Elder Dallin H. Oaks, then you will definitely want to review his message that was giving in 2004. Elder Oaks is indeed a Latter-day Lachoneus that is trying to help us be prepared for that which is to come.

Preparation for the Second Coming

Dallin H. Oaks

In modern revelation we have the promise that if we are prepared we need not fear (see D&C 38:30). I was introduced to that principle 60 years ago this summer when I became a Boy Scout and learned the Scout motto: “Be prepared.” Today I have felt prompted to speak of the importance of preparation for a future event of supreme importance to each of us—the Second Coming of the Lord.

The scriptures are rich in references to the Second Coming, an event eagerly awaited by the righteous and dreaded or denied by the wicked. The faithful of all ages have pondered the sequence and meaning of the many events prophesied to precede and follow this hinge point of history.

Four matters are indisputable to Latter-day Saints: (1) The Savior will return to the earth in power and great glory to reign personally during a millennium of righteousness and peace. (2) At the time of His coming there will be a destruction of the wicked and a resurrection of the righteous. (3) No one knows the time of His coming, but (4) the faithful are taught to study the signs of it and to be prepared for it. I wish to speak about the fourth of these great realities: the signs of the Second Coming and what we should do to prepare for it.

I.
The Lord has declared, “He that feareth me shall be looking forth for the great day of the Lord to come, even for the signs of the coming of the Son of Man,” signs that will be shown “in the heavens above, and in the earth beneath” (D&C 45:39–40).

The Savior taught this in the parable of the fig tree whose tender new branches give a sign of the coming of summer. “So likewise,” when the elect shall see the signs of His coming “they shall know that he is near, even at the doors” (JS—M 1:38–39; see also Matt. 24:32–33; D&C 45:37–38).

Biblical and modern prophecies give many signs of the Second Coming. These include:

1. The fulness of the gospel restored and preached in all the world for a witness to all nations.
2. False Christs and false prophets, deceiving many.
3. Wars and rumors of wars, with nation rising against nation.
4. Earthquakes in divers places.
5. Famine and pestilence.
6. An overflowing scourge, a desolating sickness covering the land.
7. Iniquity abounding.
8. The whole earth in commotion.
9. Men’s hearts failing them.
(See Matt. 24:5–15; JS—M 1:22, 28–32; D&C 45:26–33.)

In another revelation the Lord declares that some of these signs are His voice calling His people to repentance:

“Hearken, O ye nations of the earth, and hear the words of that God who made you. …

“How oft have I called upon you by the mouth of my servants, and by the ministering of angels, and by mine own voice, and by the voice of thunderings, and by the voice of lightnings, and by the voice of tempests, and by the voice of earthquakes, and great hailstorms, and by the voice of famines and pestilences of every kind, … and would have saved you with an everlasting salvation, but ye would not!” (D&C 43:23, 25).

These signs of the Second Coming are all around us and seem to be increasing in frequency and intensity. For example, the list of major earthquakes in The World Almanac and Book of Facts, 2004 shows twice as many earthquakes in the decades of the 1980s and 1990s as in the two preceding decades (pp. 189–90). It also shows further sharp increases in the first several years of this century. The list of notable floods and tidal waves and the list of hurricanes, typhoons, and blizzards worldwide show similar increases in recent years (pp. 188–89). Increases by comparison with 50 years ago can be dismissed as changes in reporting criteria, but the accelerating pattern of natural disasters in the last few decades is ominous.

II.
Another sign of the times is the gathering of the faithful (see D&C 133:4). In the early years of this last dispensation, a gathering to Zion involved various locations in the United States: to Kirtland, to Missouri, to Nauvoo, and to the tops of the mountains. Always these were gatherings to prospective temples. With the creation of stakes and the construction of temples in most nations with sizeable populations of the faithful, the current commandment is not to gather to one place but to gather in stakes in our own homelands. There the faithful can enjoy the full blessings of eternity in a house of the Lord. There, in their own homelands, they can obey the Lord’s command to enlarge the borders of His people and strengthen her stakes (see D&C 101:21; D&C 133:9, 14). In this way, the stakes of Zion are “for a defense, and for a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth” (D&C 115:6).

III.
While we are powerless to alter the fact of the Second Coming and unable to know its exact time, we can accelerate our own preparation and try to influence the preparation of those around us.

A parable that contains an important and challenging teaching on this subject is the parable of the ten virgins. Of this parable, the Lord said, “And at that day, when I shall come in my glory, shall the parable be fulfilled which I spake concerning the ten virgins” (D&C 45:56).

Given in the 25th chapter of Matthew, this parable contrasts the circumstances of the five foolish and the five wise virgins. All ten were invited to the wedding feast, but only half of them were prepared with oil in their lamps when the bridegroom came. The five who were prepared went into the marriage feast, and the door was shut. The five who had delayed their preparations came late. The door had been closed, and the Lord denied them entrance, saying, “I know you not” (Matt. 25:12). “Watch therefore,” the Savior concluded, “for ye know neither the day nor the hour wherein the Son of man cometh” (Matt. 25:13).

The arithmetic of this parable is chilling. The ten virgins obviously represent members of Christ’s Church, for all were invited to the wedding feast and all knew what was required to be admitted when the bridegroom came. But only half were ready when he came.

Modern revelation contains this teaching, spoken by the Lord to the early leaders of the Church:

“And after your testimony cometh wrath and indignation upon the people.

“For after your testimony cometh the testimony of earthquakes. …

“And … the testimony of the voice of thunderings, and the voice of lightnings, and the voice of tempests, and the voice of the waves of the sea heaving themselves beyond their bounds.

“And all things shall be in commotion; and surely, men’s hearts shall fail them; for fear shall come upon all people.

“And angels shall fly through the midst of heaven, crying with a loud voice, sounding the trump of God, saying: Prepare ye, prepare ye, O inhabitants of the earth; for the judgment of our God is come. Behold, and lo, the Bridegroom cometh; go ye out to meet him” (D&C 88:88–92).

IV.
Brothers and sisters, as the Book of Mormon teaches, “this life is the time for men to prepare to meet God; … the day of this life is the day for men to perform their labors” (Alma 34:32). Are we preparing?

In His preface to our compilation of modern revelation the Lord declares, “Prepare ye, prepare ye for that which is to come, for the Lord is nigh” (D&C 1:12).

The Lord also warned: “Yea, let the cry go forth among all people: Awake and arise and go forth to meet the Bridegroom; behold and lo, the Bridegroom cometh; go ye out to meet him. Prepare yourselves for the great day of the Lord” (D&C 133:10; see also D&C 34:6).

Always we are cautioned that we cannot know the day or the hour of His coming. In the 24th chapter of Matthew Jesus taught:

“Watch therefore; for ye know not what hour your Lord doth come.

“But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up” (Matt. 24:42–43). “But would have been ready” (JS—M 1:47).

“Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh” (Matt. 24:44; see also D&C 51:20).

What if the day of His coming were tomorrow? If we knew that we would meet the Lord tomorrow—through our premature death or through His unexpected coming—what would we do today? What confessions would we make? What practices would we discontinue? What accounts would we settle? What forgivenesses would we extend? What testimonies would we bear?

If we would do those things then, why not now? Why not seek peace while peace can be obtained? If our lamps of preparation are drawn down, let us start immediately to replenish them.

We need to make both temporal and spiritual preparation for the events prophesied at the time of the Second Coming. And the preparation most likely to be neglected is the one less visible and more difficult—the spiritual. A 72-hour kit of temporal supplies may prove valuable for earthly challenges, but, as the foolish virgins learned to their sorrow, a 24-hour kit of spiritual preparation is of greater and more enduring value.

V.
We are living in the prophesied time “when peace shall be taken from the earth” (D&C 1:35), when “all things shall be in commotion” and “men’s hearts shall fail them” (D&C 88:91). There are many temporal causes of commotion, including wars and natural disasters, but an even greater cause of current “commotion” is spiritual.

Viewing our surroundings through the lens of faith and with an eternal perspective, we see all around us a fulfillment of the prophecy that “the devil shall have power over his own dominion” (D&C 1:35). Our hymn describes “the foe in countless numbers, / Marshaled in the ranks of sin” (“Hope of Israel,” Hymns, no. 259), and so it is.

Evil that used to be localized and covered like a boil is now legalized and paraded like a banner. The most fundamental roots and bulwarks of civilization are questioned or attacked. Nations disavow their religious heritage. Marriage and family responsibilities are discarded as impediments to personal indulgence. The movies and magazines and television that shape our attitudes are filled with stories or images that portray the children of God as predatory beasts or, at best, as trivial creations pursuing little more than personal pleasure. And too many of us accept this as entertainment.

The men and women who made epic sacrifices to combat evil regimes in the past were shaped by values that are disappearing from our public teaching. The good, the true, and the beautiful are being replaced by the no-good, the “whatever,” and the valueless fodder of personal whim. Not surprisingly, many of our youth and adults are caught up in pornography, pagan piercing of body parts, self-serving pleasure pursuits, dishonest behavior, revealing attire, foul language, and degrading sexual indulgence.

An increasing number of opinion leaders and followers deny the existence of the God of Abraham, Isaac, and Jacob and revere only the gods of secularism. Many in positions of power and influence deny the right and wrong defined by divine decree. Even among those who profess to believe in right and wrong, there are “them that call evil good, and good evil” (Isa. 5:20; 2 Ne. 15:20). Many also deny individual responsibility and practice dependence on others, seeking, like the foolish virgins, to live on borrowed substance and borrowed light.

All of this is grievous in the sight of our Heavenly Father, who loves all of His children and forbids every practice that keeps any from returning to His presence.

What is the state of our personal preparation for eternal life? The people of God have always been people of covenant. What is the measure of our compliance with covenants, including the sacred promises we made in the waters of baptism, in receiving the holy priesthood, and in the temples of God? Are we promisers who do not fulfill and believers who do not perform?

Are we following the Lord’s command, “Stand ye in holy places, and be not moved, until the day of the Lord come; for behold, it cometh quickly”? (D&C 87:8). What are those “holy places”? Surely they include the temple and its covenants faithfully kept. Surely they include a home where children are treasured and parents are respected. Surely the holy places include our posts of duty assigned by priesthood authority, including missions and callings faithfully fulfilled in branches, wards, and stakes.

As the Savior taught in His prophecy of the Second Coming, blessed is the “faithful and wise servant” who is attending to his duty when the Lord comes (see Matt. 24:45–46). As the prophet Nephi taught of that day, “The righteous need not fear” (1 Ne. 22:17; see also 1 Ne. 14:14; D&C 133:44). And modern revelation promises that “the Lord shall have power over his saints” (D&C 1:36).

We are surrounded by challenges on all sides (see 2 Cor. 4:8–9). But with faith in God, we trust the blessings He has promised those who keep His commandments. We have faith in the future, and we are preparing for that future. To borrow a metaphor from the familiar world of athletic competitions, we do not know when this game will end, and we do not know the final score, but we do know that when the game finally ends, our team wins. We will continue to go forward “till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done” (History of the Church, 4:540).

“Wherefore,” the Savior tells us, “be faithful, praying always, having your lamps trimmed and burning, and oil with you, that you may be ready at the coming of the Bridegroom—For behold, verily, verily, I say unto you, that I come quickly” (D&C 33:17–18).

I testify of Jesus Christ. I testify that He shall come, as He has promised. And I pray that we will be prepared to meet Him, in the name of Jesus Christ, amen.

#BOMTC Day 65, June 10~3 Nephi 3-5 or Pages 411-416 3 Nephi 5~13

3 Nephi 5:13

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