Mormon Life - Testimony tag

FHE: Youth

Mon, 14 May 2012 00:05:00 -0600

by Shauna Gibby
source: MormonLife.com

Mormon Life says: We must help our youth gain testimonies for themselves so they can withstand temptation and trust in God.

Conference Talk:

For more information on this topic read “Counsel to Youth,” by President Boyd K. Packer,

Ensign, Nov 2011, 16.

Thought:

Youth today are being raised in enemy territory with a declining standard of morality. But as a servant of the Lord, I promise that you will be protected and shielded from the attacks of the adversary if you will heed the promptings that come from the Holy Spirit.

(President Boyd K. Packer, “Counsel to Youth,” Ensign, Nov 2011, 16.)

Song:

“True to the Faith,” Hymns #254.

Scripture:

O, remember, my son, and learn wisdom in thy youth; yea, learn in thy youth to keep the commandments of God.

(Alma 37:35)

Lesson:

Before family scripture study, ask the father of your family to be prepared to share his most heartfelt counsel to his children. When ready, invite him to share his counsel. Read Alma 37:35–37 aloud to your family. Ask if there are any similarities between Alma’s counsel to Helaman and your father’s counsel to them. Ask:

• What two gospel principles did Alma specifically admonish Helaman to keep? (Keep the commandments and pray.)

• Why do you think Alma encouraged Helaman to keep the commandments?

• What counsel did Alma give concerning prayer?

Prepare the following “prayer checklists” for each family member:

List 1:

I do not have personal prayer. I only pray at mealtime.

I only pray with the family.

I only pray in the morning. I only pray at bedtime.

I only pray in time of need.

List 2:

I pray out loud.

I pray silently.

I read scriptures before praying.

I ponder before praying.

I pray during the day.

I listen for answers.

Ask your family which list best represents the counsel Alma gave his son. Which list would bring

you the greatest comfort or direction or help?

Encourage family members to keep the “prayer checklists” as a reminder to improve their prayers

and gain the blessings that come with doing so.

(Dennis H. Leavitt and Richard O. Christensen, Scripture Study for Latter-day Saint Families: The Book of Mormon, [Salt Lake City: Deseret Book, 2003], p. 209.)

Story:

Bernard F. Fisher

Graduating from high school, leaving very special friends and the stabilizing influence of home, to

enter the United States Navy was a large step in my life. I am sure that my seminary teacher at Davis High School [in Kaysville, Utah] was well aware of the new environmental and psychological change that would take place. As I stopped by the seminary building to say farewell, Brother Ensign invited me to visit and add his comments to many other well-wishers. He said, “I want to tell you something and subsequently would like to have you promise to write once a month.” Continuing, he suggested that I wouldn’t understand the full significance of his counsel; but if I was diligent and faithful in my correspondence, I would develop a broader understanding of what it meant. His instructions were to start each letter with this statement, “I am in the world but not of the world.”

I think those few comments transcribed from rote memory to paper each month had a great influence during the succeeding days and the personal challenges that were to follow. I, as any

young man would do, thought a great deal about home and the very special people I had relied on. I remembered the comments of Brother Ensign and soon developed a limited understanding of what he was trying to convey to me.

As we grow through adolescence to maturity, we form trusts and cherish certain individuals who have a tremendous influence on our lives. If, in our youth, we build a strong cache of strength from which to draw in our later and more vulnerable years, the vices and corrupt influences are lessened. Likewise, if our maturing environment is steeped in violence, immorality, or dishonesty, that is also the cache of ideals from which we will draw.

(Leon R. Hartshorn, Powerful Stories from the Lives of Latter-day Saint Men, [Salt Lake City: Deseret Book, 1974].)

Activity:

Give each person a paper and pencil. Have them write STRENGTH OF YOUTH vertically down the left side of the paper. Each person needs to think of a word for each letter than would describe a strong and dedicated member of the church. (Example: S-service, T-true, R-reliable, etc.) Share your words with each other.

Refreshment

Moon Cake

Makes 20 servings

Cake

1 cup water

1⁄2 cup margarine

1 cup all-purpose flour 4 eggs

Topping

1 (8-ounce) package cream cheese

3 1⁄2 cups milk

1 (3.4-ounce) package vanilla instant pudding mix 1 (12-ounce) container frozen whipped topping, thawed, or 2 cups freshly whipped cream

1⁄4 cup chocolate syrup

1⁄2 cup chopped walnuts, pecans, or sliced almonds

Preheat oven to 400 degrees F.

For cake: In a small saucepan, bring water and margarine to a boil. Add the flour all at once and stir rapidly until the mixture forms a ball. Remove from heat. Add eggs to the hot mixture, one at a time, beating well after each addition. Spread dough on an ungreased 11 x 15-inch cookie sheet. Bake 30 minutes. Cool. (Crust will look like the moon’s surface, which is how it got its name.) Don’t prick, let it stand as is.

For topping: In a large bowl, beat cream cheese until it is very soft. In another bowl, mix the milk and pudding mix. Blend cream cheese with the pudding and mix together until smooth. Spread on crust and refrigerate 20 minutes.

Generously top with whipped topping or whipped cream. Drizzle with chocolate syrup and sprinkle with nuts.

(Lion House Cakes and Cupcakes, [Salt Lake City: Deseret Book, 2011], p. 120.)

To access the PDF version of this lesson, click here.

Mormon Parenting: Three separate testimonies of God

Fri, 11 May 2012 08:18:00 -0600

source: deseretnews.com

Let us talk a little today about something that perhaps we should all think a little more about and something that we should try very hard to teach to our children.

Not long ago, an interesting conversation began in a priesthood quorum about the three personages in the Godhead.

After commenting about how unique we are in our LDS theology to believe in three separate and distinct members of the Godhead, the instructor asked an interesting question: “Which of the three do you feel you know the best and have the strongest testimony of?”

Mormon Apostles’ Most Important Duty: Testify of Jesus Christ

Tue, 27 Mar 2012 12:15:00 -0600

source: Newsroom.lds.org

Anyone with a smattering of knowledge about the New Testament knows that the English word apostle is derived from a Greek word meaning "messenger," specifically a special messenger or envoy. In the early Church the word was used in several ways. Indeed, the use of the word after Paul appears to have been more ambiguous than it was in the early Church (Anchor Bible Dictionary, s.v. apostle).

Mormon usage of the term is in line with one of the common New Testament meanings. According to 2 Peter 3:2, the work of the apostles was to convey the teachings of the prophets and of Jesus to the Church. Jude understands the apostles themselves also to be prophets, those who speak the words of Jesus Christ. But perhaps the definition in Acts 1:21-22, as someone who was with Christ throughout his ministry, is the most relevant for Latter-day Saints.

{Poll} Public Displays of Faith

Thu, 01 Mar 2012 00:05:00 -0700

by Kaela Worthen
source: MormonLife.com

Mormon Life says: We are taught to be examples of faith to those around us, but we're also taught not to cast pearls before swine. Where does that line fall for you?

In Christ's Sermon on the Mount, he commanded us to "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." But only one chapter later, he also encouraged us that "when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret."

Obviously, we know we should be good missionaries for the Church, and we also know there are some things, such as what happens within the temple, that are too sacred to discuss. But there is a lot that seems to fall in a sort of gray area, left open to personal interpretation.

For example, praying in public. I've seen families bow their heads in unison and utter aloud a prayer in a restaurant, and I've seen others dig into their food without a moment's hesitation. Growing up, my family found a sort of middle ground: we all offered silent (and sometimes three-second, I admit) prayers individually.

Most recently, NFL quarterback Tim Tebow brought Christianity to the spotlight with his public displays of faith, including praying on the field and citing God as the reason for his success. Some people were thrilled to see a role model so open about their faith and using their position to spread religion, but others were bothered by how over-the-top it seemed and thought more discretion should be used.

What do you think is an appropriate amount or way to show your faith? Is that a question that is even answerable? Let us know in the poll and by leaving comments below.

Teachings of George Albert Smith Lesson 4: The Prophet Joseph Smith: God's Instrument in Restoring Truth

Fri, 10 Feb 2012 00:03:00 -0700

source: MormonLife.com

Mormon Life says: "Through Joseph Smith have been restored all the powers, keys, teachings, and ordinances necessary for salvation and exaltation." - Tad R. Callister

Note: As the Church has said, the manual has been prepared as the primary source of lesson material. This supplement, from a general conference address, is only meant as a complement to your study on this lesson's topic.

Excerpt from "Joseph Smith - Prophet of the Restoration" by Elder Tad R. Callister, October 2009 General Conference:

Suppose for a moment someone told you these three facts about a New Testament personality and nothing more: first, the Savior said of this man, “O thou of little faith” (Matthew 14:31); second, this man, in a moment of anger, cut off an ear of the high priest’s servant; and third, this man denied knowing who the Savior was on three occasions, even though he had walked with Him daily. If that is all you knew or focused upon, you might have thought this man a scoundrel or a no-good, but in the process you would have failed to come to know one of the greatest men who ever walked the earth: Peter the Apostle.

Similarly, attempts have been made by some to focus upon or magnify some minor weaknesses of the Prophet Joseph Smith, but in that process they too have missed the mark, the man, and his mission. Joseph Smith was the Lord’s anointed to restore Christ’s Church to the earth. When he emerged from the grove of trees, he eventually learned four fundamental truths not then taught by the majority of the contemporary Christian world.

First, he learned that God the Father and His Son, Jesus Christ, are two separate, distinct beings. The Bible confirms Joseph Smith’s discovery. It tells us that the Son submitted His will to the Father (see Matthew 26:42). We are moved by the Savior’s submission and find strength in His example to do likewise, but what would have been the depth and passion of Christ’s submission or the motivational power of that example if the Father and the Son were the same being and in reality the Son was merely following His own will under a different name?

To read the full talk, click here.

Young Men Lesson 7: "A Mighty Change of Heart"

Fri, 03 Feb 2012 00:04:00 -0700

source: MormonLife.com

Mormon Life says: "Consider the state of your changed heart. Do you detect any rejection setting in as a result of the tendency of the natural man to become casual?" - Dale G. Renlund

Discussion Questions

• What does it mean to have a mighty change of heart? (see Mosiah 3:19; 5:1–2).

• How does a mighty change of heart affect your actions or behavior?

Excerpt from "Preserving the Heart's Mighty Change" by Elder Dale G. Renlund, October 2009 General Conference:

In December 1967 the first successful heart transplant was performed in Cape Town, South Africa. The dying man’s diseased heart was removed, and a healthy heart from a deceased donor was sewn in its place. Since then, over 75,000 heart transplants have been performed worldwide.

In each heart transplant recipient, the patient’s own body recognizes the new, lifesaving heart as “foreign” and begins to attack it. Left unchecked, the body’s natural response will reject the new heart, and the recipient will die. Medicines can suppress this natural response, but the medications must be taken daily and with exactness. Furthermore, the condition of the new heart must be monitored. Occasional heart biopsies are performed wherein small pieces of heart tissue are removed and then examined under a microscope. When signs of rejection are found, medications are adjusted. If the rejection process is detected early enough, death can be averted.

Surprisingly, some patients become casual with their transplanted hearts. They skip their medicines here and there and obtain the needed follow-up less frequently than they should. They think that because they feel good, all is well. Too often this shortsighted attitude puts the patients at risk and shortens their lives.

A heart transplant can prolong life for years for people who would otherwise die from heart failure. But it is not “the ultimate operation,” as Time magazine called it in 1967. 1 The ultimate operation is not a physical but a spiritual “mighty change” of heart. 2

To read the full talk, click here.

Mormons opening up in an Internet world

Wed, 01 Feb 2012 10:50:00 -0700

source: MormonTimes.com

Mormon Life says: Church historian Marlin K. Jensen discusses how technology and easy access to knowledge has raised a few questions with members about church history. Daniel Peterson remembers when he was blindsided. It was in the early 1980s and Peterson was in his late 20s. He was surprised at what a critic of the LDS Church had written. "It knocked me for a loop for a few days," he said. The critic claimed Oliver Cowdery, an early Mormon leader and witness of the Book of Mormon, recanted his testimony.

Peterson, a member of the LDS Church and currently a professor of Islamic Studies and Arabic at BYU, remembers his reaction to the claim was a bit irrational — he said he felt like he was the first person to have ever encountered the claim, and that he was on his own. "There was nobody around me in California who could answer that question," he said. "My bishop didn't know anything about it. Who could I have gone to?"

Teachings of George Albert Smith Lesson 3: Our Testimony of Jesus Christ

Fri, 13 Jan 2012 00:03:00 -0700

source: MormonLife.com

Mormon Life says: "We love the Lord Jesus Christ. He is the Messiah, our Savior and our Redeemer. His is the only name by which we can be saved." -Dallin H. Oaks Note: As the Church has said, the manual has been prepared as the primary source of lesson material. This supplement, from a general conference address, is only meant as a complement to your study on this lesson's topic.

Excerpt from "'The Light and the Life of the World'" Elder Dallin H. Oaks, October 1987 General Conference:

My dear brothers and sisters, I rejoice with you in the privilege of coming together on this beautiful Sabbath day to worship our Father in Heaven and his Son Jesus Christ and to be instructed by their servants.

The Book of Mormon tells of the resurrected Lord visiting some of the people of the Americas. Clothed in a white robe, he descended out of heaven. Standing in the midst of a multitude, he stretched forth his hand and said:

“Behold, I am Jesus Christ, whom the prophets testified shall come into the world.

“And behold, I am the light and the life of the world” (3 Ne. 11:10–11).

He has repeated this declaration in many modern revelations (see D&C 12:9, D&C 39:2, D&C 45:7). In harmony with his words, we solemnly affirm that Jesus Christ, the Only Begotten Son of God the Eternal Father, is the light and life of the world.

Jesus Christ is the light and life of the world because all things were made by him. Under the direction and according to the plan of God the Father, Jesus Christ is the Creator, the source of the light and life of all things. Through modern revelation we have the testimony of John, who bore record that Jesus Christ is “the light and the Redeemer of the world, the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men.

“The worlds were made by him; men were made by him; all things were made by him, and through him, and of him” (D&C 93:9–10).

To read the full talk, click here.

Young Men Lesson 45: Strengthening Testimonies by Bearing Them

Fri, 11 Nov 2011 00:04:00 -0700

source: MormonLife.com

Mormon Life says: "When we know spiritual truths by spiritual means, we can be just as sure of that knowledge as scholars and scientists are of the different kinds of knowledge they have acquired by different methods." -Dallin H. Oaks

Discussion Questions
• What is a testimony?
• How can you share your testimony with your friends without sounding preachy?

Excerpt from "Testimony," by Elder Dallin H. Oaks, April 2008 General Conference:

A testimony of the gospel is a personal witness borne to our souls by the Holy Ghost that certain facts of eternal significance are true and that we know them to be true. Such facts include the nature of the Godhead and our relationship to its three members, the effectiveness of the Atonement, and the reality of the Restoration.

A testimony of the gospel is not a travelogue, a health log, or an expression of love for family members. It is not a sermon. President Kimball taught that the moment we begin preaching to others, our testimony is ended. 1

Various questions arise as we hear others bear testimony or as we consider bearing testimony ourselves.

1. In a testimony meeting a member says, “I know that the Father and the Son appeared to the Prophet Joseph Smith.” A visitor wonders, “What does he mean when he says he knows that?”

To read the rest of this talk, click here.

Young Women Lesson 27: Strengthening Testimony through Obedience

Tue, 06 Jul 2010 18:00:00 -0600

by Spencer J. Condie
source: MormonLife.com

Mormon Life says: The Lord makes generous promises, and He certifies that He will not vary from these promises. I bring you the love and greeting of the faithful Saints in the South Pacific.

The first principle of the gospel is faith in the Lord Jesus Christ. This includes faith in His divine birth and heavenly heritage and faith that, under His Father's direction, He created the earth and all things that dwell therein (see John 1:10; Mosiah 3:8). At the very heart of our faith in Christ is the assurance that through His atoning sacrifice, though our sins may be as scarlet, they can become as white as snow (see Isaiah 1:18).

Faith in Christ includes the knowledge that following His Crucifixion, He arose from the tomb, and His Resurrection made it possible for all mankind to live again (see 1 Corinthians 15:21–23). Faith in Christ is the assurance that He and His Heavenly Father appeared to a young man, Joseph Smith, paving the way for the Restoration of all things in the dispensation of the fulness of times. Jesus Christ is the head of the Church, which bears His holy name.

Faith in the Lord Jesus Christ is evident when we believe His teachings and claim His "exceeding great and precious promises" and become "partakers of the divine nature" (2 Peter 1:4). Innumerable promises are proclaimed by His prophets, and the Lord assures us, "My word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same" (D&C 1:38).

In these latter days, the Lord revealed that "when we obtain any blessing from God, it is by obedience to that law upon which it is predicated" (D&C 130:21). The Lord makes generous promises, and He certifies that He will not vary from these promises, for, said He, "I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise" (D&C 82:10).

Exceeding Great and Precious Promises The Lord's countless exceeding great and precious promises include forgiveness of our sins when we "confess them and forsake them" (D&C 58:43; see also D&C 1:32). Opening the windows of heaven is a promise claimed by those who pay a faithful tithe (see Malachi 3:10), and finding "great treasures of knowledge" accrues to those who observe the Word of Wisdom (D&C 89:19).

Becoming unspotted from the world is a promise to those who keep the Sabbath holy (see D&C 59:9; Exodus 31:13). Divine guidance and inspiration are promised to those who "feast upon the words of Christ" (2 Nephi 32:3) and who "liken all scriptures" unto themselves (1 Nephi 19:23).

The Lord also promised that "whatsoever ye shall ask the Father in my name, which is right, believing that ye shall receive, behold it shall be given unto you" (3 Nephi 18:20). We are promised that the Holy Ghost will be our constant companion when we "let virtue garnish [our] thoughts unceasingly" (see D&C 121:45-46). We can claim the spiritually liberating promise of fasting, which will "loose the bands of wickedness," undo our "heavy burdens," and "break every yoke" (Isaiah 58:6).

Those who are sealed in holy temples and who faithfully keep their covenants will receive God's glory, which "shall be a fulness and a continuation of the seeds forever and ever" (D&C 132:19).

Sometimes, in our earthly impatience, we may lose sight of the Lord's precious promises and disconnect our obedience from the fulfillment of these promises. The Lord has declared:

"Who am I, saith the Lord, that have promised and have not fulfilled?

"I command and men obey not; I revoke and they receive not the blessing.

"Then they say in their hearts: This is not the work of the Lord, for his promises are not fulfilled. But wo unto such, for their reward lurketh beneath, and not from above" (D&C 58:31-33).

Seeing the Promises Afar Off Important components of faith are patience, long-suffering, and enduring to the end. The Apostle Paul recounts the faith of Abel, Enoch, Noah, Abraham, and Sara, concluding that "these all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth" (see Hebrews 11:4-13). These faithful Saints knew that this earth life was a journey, not their final destination.

When Abram was 75 years old, the Lord promised him, "I will make of thee a great nation" - this at a time when he and Sarai as yet had no children (Genesis 12:2). He was 86 when Sarai's handmaiden Hagar "bare Ishmael to Abram" (Genesis 16:16).

And the Lord changed Abram's name to Abraham and Sarai's name to Sarah, and when he was nearly a hundred and she was 90 they were promised that Sarah would bear a son to be named Isaac (see Genesis 17:17, 19). Amidst their disbelief the Lord asked: "Is any thing too hard for the Lord?" (Genesis 18:14). And "Sarah conceived, and bare Abraham a son in his old age" (Genesis 21:2), and the Lord promised: "I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore" (Genesis 22:17).

Young Isaac grew into manhood, and when he was 40 years old he married Rebekah. "And Isaac intreated the Lord for his wife, because she was barren: and the Lord was intreated of him, and Rebekah his wife conceived" and bore twin sons, Esau and Jacob, when their father was 60 years old. (See Genesis 25:20-26.)

As Jacob matured and became of appropriate age, his parents sent him to the household of Laban, where he would meet Laban's two daughters, Leah and Rachel. Jacob told Laban, "I will serve thee seven years for Rachel thy younger daughter. . . . And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her" (Genesis 29:18, 20).

You will recall how Laban beguiled young Jacob into first marrying Leah and then Rachel. "And when the Lord saw that Leah was hated, he opened her womb: but Rachel was barren" (Genesis 29:31). And Leah bore Reuben, then Simeon, then Levi, and Judah. Meanwhile, Rachel remained childless (see Genesis 29:32-35).

With ever-increasing envy and mounting desperation, one day Rachel explosively demanded of Jacob, "Give me children, or else I die" (Genesis 30:1). Leah subsequently bore two more sons and a daughter.

The Lord Is Not Slack Concerning His Promise The Apostle Peter testified that "the Lord is not slack concerning his promise, as some men count slackness; but is longsuffering" toward us (2 Peter 3:9). In this age of one-hour dry cleaning and one-minute fast-food franchises, it may at times seem to us as though a loving Heavenly Father has misplaced our precious promises or He has put them on hold or filed them under the wrong name. Such were the feelings of Rachel.

But with the passage of time, we encounter four of the most beautiful words in holy writ: "And God remembered Rachel" (Genesis 30:22). And she was blessed with the birth of Joseph and later the birth of Benjamin. There are millions on earth today who are descendants of Joseph who have embraced the Abrahamic promise that through their efforts "shall all the families of the earth be blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of life eternal" (Abraham 2:11).

When heaven's promises sometimes seem afar off, I pray that each of us will embrace these exceeding great and precious promises and never let go. And just as God remembered Rachel, God will remember you. I so testify in the name of Jesus Christ, amen.

Young Men Lesson 36: Testimony

Mon, 31 Aug 2009 18:00:00 -0600

by Robert D. Hales
source: MormonLife.com

Mormon Life says: Personal revelation is the way we know for ourselves the most important truths of our existence. As we begin the concluding session of this historic conference, I join you in expressing gratitude for the privilege of sustaining President Henry B. Eyring as a counselor in the First Presidency, Elder Quentin L. Cook in the Quorum of the Twelve, and Elder Walter F. Gonzalez in the seven Presidents of the Seventy. I offer them my love and support and testify that they are called of God by a living prophet, President Gordon B. Hinckley, "according to the spirit of revelation and prophecy."1

The events of these past two days teach us the need for revelation in the Lord's work and personal revelation in our own lives. Personal revelation is the way we know for ourselves the most important truths of our existence: the living reality of God, our Eternal Father, and His Son, Jesus Christ; the truthfulness of the restored gospel; and God's purpose and direction for us.

Much of what I know about personal revelation I have learned from the examples of the prophets, both ancient and modern. This afternoon I would like to share a few of these personal examples and pray that they will inspire each of us to seek the blessings of personal revelation in our own lives.

As a young regional representative, I was assigned to assist Elder Marion G. Romney in reorganizing a stake. During the long, quiet ride to the conference, our conversation turned to the spiritual dimensions of our assignment. Elder Romney taught me about how the Lord blesses us with revelation. "Robert," he said, "I have learned that when we are on the Lord's errand, we have His blessings to accomplish whatever we are asked to do." Elder Romney further explained that we would arrive in the distant city, kneel in prayer, interview priesthood holders, kneel in prayer again, and the Holy Ghost would reveal to us the person whom the Lord had chosen to be the new stake president. He promised me it would be one of the great spiritual experiences of my life, and it was.

Each of us has been sent to earth by our Heavenly Father to merit eternal life: "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent."2 How do we know the Father and the Son for ourselves? By personal revelation. Personal revelation is the way Heavenly Father helps us know Him and His Son, learn and live the gospel, endure to the end in righteousness, and qualify for eternal life - to return back into Their presence.

You may ask, "How do we seek personal revelation?" Paul counseled the Saints to rely on the Spirit rather than the wisdom of the world.3 To obtain that Spirit, we begin with prayer. President Lorenzo Snow had studied the gospel for several years before joining the Church. But he did not receive a witness until two or three weeks after his baptism when he retired in secret prayer. "The Spirit of God descended upon me," he said. "O, the joy and happiness I felt, [for] I then received a perfect knowledge that God lives, that Jesus Christ is the Son of God, and of the restoration of the holy Priesthood, and the fulness of the Gospel."4

I have learned that prayer provides a firm foundation for personal revelation. But more is required. While still a regional representative, I had the opportunity to learn from another Apostle, Elder Boyd K. Packer. We were assigned to reorganize a stake and began by kneeling in prayer together. After interviewing priesthood leaders and having prayer, Elder Packer suggested that we walk around the building together. As we walked, he demonstrated a vital principle of seeking personal revelation - the principle the Lord taught Oliver Cowdery: "Behold, . . . you must study it out in your mind."5 We pondered our assignment, counseled together, and listened to the voice of the Spirit. When we went back, we prayed and studied further, and then we were prepared to receive revelation.

Revelation comes on the Lord's timetable, which often means we must move forward in faith, even though we haven't received all the answers we desire. As a General Authority, I was assigned to help reorganize a stake presidency under the direction of Elder Ezra Taft Benson. After praying, interviewing, studying, and praying again, Elder Benson asked if I knew who the new president would be. I said I had not received that inspiration yet. He looked at me for a long time and replied he hadn't either. However, we were inspired to ask three worthy priesthood holders to speak in the Saturday evening session of conference. Moments after the third speaker began, the Spirit prompted me that he should be the new stake president. I looked over at President Benson and saw tears streaming down his face. Revelation had been given to both of us - but only by continuing to seek our Heavenly Father's will as we moved forward in faith.

Early in my Church service, Elder Harold B. Lee taught this lesson when he came to organize a new stake in the district where we were living. Elder Lee asked me, as a newly sustained bishop, if I would join him at a press conference. There, an intense young reporter challenged Elder Lee. He said to him, "You call yourself a prophet. When was the last time you had revelation, and what was it about?" Elder Lee paused, looked directly at him, and responded in a sweet way, "It was yesterday afternoon about three o'clock. We were praying about who should be called as the president of the new stake, and it was made known to us who that individual should be." The reporter's heart changed. I will never forget the Spirit that came into that room as Elder Lee bore his powerful witness of revelation that can be received by those faithfully seeking to do the Lord's will.

As faithful children, youth, parents, teachers, and leaders, we may receive personal revelation more frequently than we realize. The more we receive and acknowledge personal revelation, the more our testimonies grow. As a bishop, my testimony grew each time I received revelation to extend callings to ward members. That testimony has been strengthened each time I witness General Authorities and officers, Area Seventies, and stake presidents called or given new assignments. More importantly, I am strengthened by the personal revelations I receive in my role as a son of God, a husband, and a father. I am so thankful for the guidance and direction of the Spirit in our home as we seek for direction in family matters.

For all of us, our personal revelations reflect the pattern of revelation received by prophets, as recounted in the scriptures. Adam and Eve called upon the name of the Lord and received personal revelation, including knowledge of the Savior.6 Enoch, Abraham, and Moses sought for the welfare of their people and were given marvelous revelations recorded in the Pearl of Great Price.7 Elijah's personal revelation came through the still, small voice;8 Daniel's came in a dream.9 Peter's personal revelation gave him a testimony that Jesus is the Christ.10 Lehi and Nephi received revelations about the Savior and the plan of salvation, and virtually all of the Bible and Book of Mormon prophets received revelations to warn, teach, strengthen, and comfort them and their people.11 After much prayer in the temple, President Spencer W. Kimball received the revelation on the priesthood.12 And after praying about providing temple blessings to more members of the Church, President Hinckley received revelation about the building of smaller temples.13

Prophets receive personal revelations to help them in their own lives and in directing the earthly affairs of the Church. Our responsibility is to seek personal revelations for ourselves and for the responsibilities the Lord has given us.

These past weeks President Hinckley has been seeking revelation about the callings that would be announced in this conference. About a month ago in our Thursday temple meeting of the First Presidency and Quorum of the Twelve, I listened as President Hinckley offered a simple, sincere prayer for spiritual guidance. The answer to his heartfelt prayer has now been presented to all of us.

Do we see the pattern of revelation in the lives of prophets? Are the threads of that pattern also woven through our lives?

We know that the pattern centers on the Atonement.14 We receive the blessings of the Atonement when we repent of our sins and keep the commandments. This we covenanted to do when we were baptized, and we renew that covenant each week as we partake of the sacrament. As we continue in righteousness, we qualify ourselves to say with Samuel, "Speak, [Lord]; for thy servant heareth."15 And the Lord answers, "Blessed are your eyes, for they see: and your ears, for they hear."16

We prepare to receive personal revelation as the prophets do, by studying the scriptures, fasting, praying, and building faith. Faith is the key. Remember Joseph's preparation for the First Vision:

"If any of you lack wisdom, let him ask of God. . . .

"But let him ask in faith, nothing wavering."17

By unwavering faith, we learn for ourselves that "it is by faith that miracles are wrought."18

Generally, those miracles will not be physical demonstrations of God's power - parting of the Red Sea, raising of the dead, breaking down prison walls, or the appearance of heavenly messengers. By design, most miracles are spiritual demonstrations of God's power - tender mercies gently bestowed through impressions, ideas, feelings of assurance, solutions to problems, strength to meet challenges, and comfort to bear disappointments and sorrow.

These miracles come to us as we endure what the scriptures call a "trial of [our] faith."19 Sometimes that trial is the time it takes before an answer is received. When President David O. McKay was a young man herding cattle, he sought a witness, but it did not come until many years later while serving his mission in Scotland. He wrote, "It was a manifestation for which as a doubting youth I had secretly prayed . . . on hillside and in meadow. It was an assurance to me that sincere prayer is answered 'sometime, somewhere.'"20

The answer may be "Not now - be patient and wait."

I testify that on the hillside or the meadow, in the grove or closet, now or in the eternities to come, the Savior's words to each of us will be fulfilled: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you."21 While we are commanded not to seek after signs, we are commanded to "seek . . . earnestly the best gifts."22 These gifts include the Holy Ghost and personal revelation. That revelation will come "line upon line, precept upon precept," as the Savior said, and "unto him that receiveth [the Lord] will give more."23

As we go forth from this conference, I call upon each of us to seek more and receive more of the Spirit of God. The Savior prayed that His disciples in the New World would receive that Spirit. Then, as an example to all of us, He departed from His disciples and in prayer thanked His Heavenly Father for bestowing it.24 Let us follow His example and pray for the Spirit of God, giving thanks for its marvelous blessings in our lives.

I bear my special witness that Jesus Christ lives and leads His Church through a living prophet, President Gordon B. Hinckley. I know - I know - that President Hinckley leads this Church by revelation. In the words of Alma, "Behold, I say unto you [these things] are made known unto me by the Holy Spirit of God. Behold, I have fasted and prayed many days. . . . And now I do know of myself that they are true; for the Lord God hath made them manifest unto me . . . ; and this is the spirit of revelation which is in me."25

That each of us may receive that Spirit, obtain the blessings of personal revelation, and know for ourselves that these things are true is my heartfelt prayer in the name of Jesus Christ, amen.

Notes

1. Alma 8:24.

2. John 17:3.

3. See 1 Corinthians 2:11-16.

4. Quoted in Eliza R. Snow Smith, Biography and Family Record of Lorenzo Snow (1884), 8.

5. D&C 9:8.

6. See Moses 5:4-11.

7. See Genesis 18:23-33; Exodus 3:1-3; 32:31-33; Moses 1:1-2, 24; 6:26-37; 7:2-4; Abraham 1:1-2, 15-19.

8. See 1 Kings 19:11-12.

9. See Daniel 2:16-20.

10. See Matthew 16:15-17.

11. See 1 Nephi 2:16; 11:1-2; for additional examples, see Mosiah 3:1-4; Alma 43:23; Helaman 7-8; 10:2-4; 3 Nephi 1:10-13; Mormon 8:34-35; Ether 3:1-6, 13-14, 25.

12. See "Letter of the First Presidency Regarding Revelation on the Priesthood," Tambuli, July 1978, 31; "Revelation on Priesthood Accepted, Church Officers Sustained," Ensign, Nov. 1978, 16.

13. See "Some Thoughts on Temples, Retention of Converts, and Missionary Service," Ensign, Nov. 1997, 49.

14. See Acts 9; Mosiah 27; Alma 36.

15. 1 Samuel 3:10.

16. Matthew 13:16.

17. James 1:5-6.

18. Moroni 7:37.

19. Ether 12:6.

20. Quoted in Francis M. Gibbons, David O. McKay: Apostle to the World, Prophet of God (1986), 50.

21. Matthew 7:7; Luke 11:9; see also 3 Nephi 14:7.

22. D&C 46:8.

23. 2 Nephi 28:30.

24. See 3 Nephi 19:19-23.

25. Alma 5:46.

D&C Lesson 32: To Seal the Testimony

Mon, 03 Aug 2009 18:00:00 -0600

by Ted L. Gibbons
source: MormonLife.com

Introduction

Consider the following names: John the Baptist; 1000 Anti-Nephi-Lehies; Abinadi; Joseph Smith. What do these have in common? They were martyred because of their commitment to the truth. Can you identify other martyrs from scriptural and church history? (Answers might include Abel (Moses 5:32), Zacharias (the father of John the Baptist-Matthew 23:35), Stephen (Acts 7:56-60), James (the brother of John-Acts 12:2)), Hyrum Smith (D&C 135:1, etc) According to D&C 135:3, why do so many of "the Lord's anointed" die at the hands of their enemies? (See also D&C 136:5,6)

1. JOSEPH SMITH "SEALED HIS MISSION AND HIS WORKS" ON JUNE 27, 1844

Turn to D&C 135. What are the reasons given there for the martyrdom?

To seal the testimony of the Doctrine and Covenants and the Book of Mormon (v.1).

To seal the mission and works of Joseph Smith (v. 3).

For their glory (v. 6).

"Their innocent blood on the floor of Carthage jail is a broad seal affixed to "Mormonism" that cannot be rejected by any court on earth" (v.7)

"Their innocent blood . . . is an ambassador for the religion of Jesus Christ, that will touch the hearts of honest men among all nations" (v. 7).

Section 136 suggests two other reasons:

"It was needful that he should seal his testimony with his blood, that he might be honored . . . " (v. 39)

"It was needful that he should seal his testimony with his blood, that . . . the wicked might be condemned." (v. 39)

Who caused Joseph and Hyrum to be confined in the jail at Carthage? (Traitors and wicked men) These men included anti-Mormons and apostate Mormons, including some men who at one time had leadership positions in the Church. During 1843 and the first part of 1844, animosity against the members of the church in Illinois and against their prophet-leader increased. President John Taylor wrote of the enemies of the Church:

This conglomeration of apostate "Mormons," religious bigots, political fanatics and blacklegs [a gambler who cheats, or a crook], all united their forces against the "Mormons," and organized themselves into a party denominated "anti-Mormons.'... The anti-Mormons had public meetings which were very numerously attended, where they passed resolutions of the most violent and inflammatory kind, threatening to drive, expel and exterminate the "Mormons" from the State, at the same time accusing them of every evil in the vocabulary of crime. (From John Taylor's account of the Martyrdom, published in the introduction to Sgt. Daniel Tyler, A Concise History of the Mormon Battalion, [Chicago: Rio Grande Press, 1964], pp. 14)

As the hostility in and around Nauvoo increased, Joseph's enemies made the decision to publish an anti-Mormon newspaper. As a result of the publication of the Nauvoo Expositor, and the abatement [removing or pulling down] of that paper by city authorities, Joseph and Hyrum Smith and members of the City Council of Nauvoo were arrested and required to go to Carthage, Illinois, the county seat, to answer charges. While they were there, the charges against them were changed and they were forced into jail in that community. While they were in the jail, the martyrdom occurred. What evidence is there that Joseph knew that his martyrdom would occur at Carthage? (see 135:4)

Very early in the restoration, Joseph had received warnings from the Lord about what the future might hold. In March of 1829 the Lord had counseled Joseph to be "firm in keeping the commandments wherewith I have commanded you; and if you do this, behold I grant unto you eternal life, even if you should be slain." (D&C 5:22)

The next month the Lord told his Prophet,

"And even if they do unto you even as they have done unto me, blessed are ye, for you shall dwell with me in glory." (D&C 6:30)

But even facing the prospect of violent death, Joseph had a promise to cling to:

"Therefore, hold on thy way, and the priesthood shall remain with thee; for their bounds are set, they cannot pass. Thy days are known, and thy years shall not be numbered less; therefore, fear not what man can do, for God shall be with you forever and ever." (D&C 122:9)

Turn to D&C 135:1,2. What was the date of the martyrdom? How many were in the mob that attacked the jail? How many times were Joseph and Hyrum shot? What other men were with Joseph and Hyrum when the attack took place? How many times was John Taylor shot? What happened to Willard Richards during the attack on the Jail?

The following account was written by Willard Richards. It is entitled "Two Minutes in Jail" This account begins as the mob arrives at the jail just after 5:00 p.m. on the afternoon of June 27, 1844 .

2. TWO MINUTES IN JAIL

A shower of musket balls were thrown up the stairway against the door of the prison in the second story . . . as soon as we heard the feet at the stairs head, a ball was sent through the door, which passed between us. . . .
General Joseph Smith, Mr. Taylor and myself sprang back to the front part of the room, and General Hyrum Smith retreated two-thirds across the chamber directly in front of and facing the door.
A ball was sent through the door which hit Hyrum on the side of his nose, when he fell backwards . . .
. . . it appears evident that a ball must [also] have been thrown from without, through the window, which entered his back on the right side, and passing through, lodged against his watch . .
As he struck the floor he exclaimed emphatically, "I am a dead man." Joseph looked toward him and responded, "Oh, dear brother Hyrum!" and opening the door two or three inches with his left hand, discharged one barrel of a sixshooter (pistol) [given to him by Cyrus Wheelock] at random in the entry . . .
Joseph continued snapping his revolver . . . while Mr. Taylor with a walking stick stood by his side and knocked down the bayonets and muskets which were constantly discharging through the doorway. . . .
Mr. Taylor rushed into the window . . . a ball from the door within entered his leg, and a ball from without struck his watch . . . in his vest pocket near the left breast, and smashed it into "pie," leaving the hands standing at 5 o'clock, 16 minutes, and 26 seconds, the force of which ball threw him back on the floor. . . .
Joseph attempted, as the last resort, to leap the same window . . . when two balls pierced him from the door, and one entered his right breast from without, and he fell outward exclaiming, "Oh Lord, my God!" . . . He fell on his left side a dead man.
At this instant the cry was raised, "He's leaping the window!" and the mob on the stairs and in the entry way ran out.
I . . . caught Mr. Taylor under my arm and rushed by the stairs into the dungeon, or inner prison, stretched him on the floor and covered him with a bed in such a manner as not likely to perceived, expecting an immediate return of the mob.
I said to Mr. Taylor, "This is a hard case to lay you on the floor, but if your wounds are not fatal, I want you to live to tell the story." I expected to be shot the next moment, and stood before the door awaiting the onset. (Willard Richards, History of the Church, Vol. VI, pp. 619-621.

Willard Richards' life was spared in fulfillment of a prophecy given by Joseph Smith more that in year before in which Joseph told him that "the time would come that the balls would fly around him like hail, and he should see his friends fall on the right and on the left, but that there should not be a hole in his garment." (History of the Church, VI, p 619)

3. JOSEPH SMITH DID MORE FOR THE SALVATION OF MEN IN THIS WORLD THAN ANYONE EXCEPT JESUS.

Look at D&C 135:3. What kind of contribution did Joseph Smith make to the welfare of the world and the children of God?

Joseph Smith, the Prophet and Seer of the Lord, has done more, save Jesus only, for the salvation of men in this world, than any other man that ever lived in it. In the short space of twenty years, he has brought forth the Book of Mormon, which he translated by the gift and power of God, and has been the means of publishing it on two continents; has sent the fulness of the everlasting gospel, which it contained, to the four quarters of the earth; has brought forth the revelations and commandments which compose this book of Doctrine and Covenants, and many other wise documents and instructions for the benefit of the children of men; gathered many thousands of the Latter-day Saints, founded a great city, and left a fame and name that cannot be slain. He lived great, and he died great in the eyes of God and his people; and like most of the Lord's anointed in ancient time, has sealed his mission and his works with his own blood; and so has his brother Hyrum. In life they were not divided, and in death they were not separated!

According to this verse, what were some of the major achievements of the Prophet during his lifetime? Can you think of other accomplishments of the Prophet during the twenty-four years of his ministry? For example, the Book of Mormon, the true nature of God, the nature of the Godhead, priesthood authority, the Plan of Salvation and temple ordinances.

D&C 135:3 tells us that "Joseph Smith, the Prophet and Seer of the Lord, has done more, save Jesus only, for the salvation of men in this world, than any other man that ever lived in it." Why would the scriptures make such a claim? What did Joseph do for all those who live in mortality? He was the instrument of the restoration, priesthood, ordinances, doctrines, scriptures, etc. In addition, consider what did he do for the dead: the restoration of the sealing power, temples, and temple work, etc. Joseph Smith received and then conferred the keys necessary for the redemption of all mankind, living and dead.

Ponder the significance of the death of the Prophet Joseph and his brother Hyrum and the influence this event has had on you and on the Church since 1844.

Then read the following quote from President Stephen L. Richards:

And then the cause that he established-could it have endured and prospered so well without the martyrdom? Of course, the answer to this must be conjectural, but it has seemed to me that the spirit of sacrifice, which is elemental in our religious philosophy, and fundamental in the success and triumph of the cause, would never have been so well established without this supreme sacrifice of the founder....Strange that those men who took their lives could not have foreseen that this would be the case, and that there is no sealing of testimony so efficacious as that with blood, and that there is nothing more precious and inspirational to give to a cause than a life. They were blind indeed. ("Joseph Smith, Prophet-Martyr," Annual Joseph Smith Memorial Sermons, Dec. 7, 1952, LDS Institute of Religion, Logan, Utah, vol. 1, p. 103)

Was it necessary that they die to seal their testimonies? What does Hebrews 9:16,17 teach us about this? (For a testimony to be in force beyond the life of the testator, the testator must go to his grave without altering that testimony.) In some cases that death might come by natural means; in others it might come by martyrdom as in the case of Joseph and Hyrum Smith and others. What does D&C 135:7 say about the significance of Joseph's and Hyrum's blood on the floor of Carthage Jail? What is that blood a witness to? ("the truth of the everlasting gospel, that all the world cannot impeach") What impact should their martyrdom have among all nations? (D&C 135:7) What two reasons for the martyrdom does D&C 136:39 tell us about?

Conclusion

This might be a lovely time to write your feelings about Joseph Smith and how he has influenced your life. Perhaps a family home evening could be devoted to a discussion of this man and his mission with your children and/or spouse or others.

Ted would like to hear your comments. Click here to access his Facebook group for discussing Gospel Doctrine lessons.

Young Women Lesson 26: Testimony

Mon, 22 Jun 2009 18:00:00 -0600

by Dieter F. Uchtdorf
source: MormonLife.com

Mormon Life says: Our firm personal testimony will motivate us to change ourselves and then bless the world. In the Book of Mormon, we read of young Nephi who was commanded by the Lord to build a ship. He was quick to obey this commandment, but his brothers were skeptical. "When my brethren saw that I was about to build a ship," he wrote, "they began to murmur against me, saying: Our brother is a fool, for he thinketh that he can build a ship; yea, and he also thinketh that he can cross these great waters" (1 Nephi 17:17).

But Nephi was not discouraged. He had no experience building ships, but he had a strong personal testimony "that the Lord . . . [would] prepare a way . . . [to] accomplish the thing which he commandeth" (1 Nephi 3:7). With this powerful testimony and motivation in his heart, Nephi built a ship in which they crossed the great waters, despite the strong opposition expressed by his faithless brothers.

Let me share with you a personal experience from my own youth about the power of righteous motives.

After the turmoil of the Second World War, my family ended up in Russian-occupied East Germany. When I attended fourth grade I had to learn Russian as my first foreign language in school. I found this quite difficult because of the Cyrillic alphabet, but as time went on I seemed to do all right.

When I turned 11 we had to leave East Germany overnight because of the political orientation of my father. Now I was going to school in West Germany, which was American-occupied at that time. There in school all children were required to learn English and not Russian. To learn Russian had been difficult, but English was impossible for me. I thought my mouth was not made for speaking English. My teachers struggled. My parents suffered. And I knew English was definitely not my language.

But then something changed in my young life. Almost daily I rode my bicycle to the airport and watched airplanes take off and land. I read, studied, and learned everything I could find about aviation. It was my greatest desire to become a pilot. I could already picture myself in the cockpit of an airliner or in a military fighter plane. I felt deep in my heart this was my thing!

Then I learned that to become a pilot I needed to speak English. Overnight, to the total surprise of everybody, it appeared as if my mouth had changed. I was able to learn English. It still took a lot of work, persistence, and patience, but I was able to learn English!

Why? Because of a righteous and strong motive!

Our motives and thoughts ultimately influence our actions. The testimony of the truthfulness of the restored gospel of Jesus Christ is the most powerful motivating force in our lives. Jesus repeatedly emphasized the power of good thoughts and proper motives: "Look unto me in every thought; doubt not, fear not" (D&C 6:36).

The testimony of Jesus Christ and the restored gospel will help us in our lives to learn of God's specific plan for us and then to act accordingly. It gives us assurance of the reality, truth, and goodness of God, of the teachings and Atonement of Jesus Christ, and of the divine calling of latter-day prophets. Our testimony motivates us to live righteously, and righteous living will cause our testimony to grow stronger.

What Is a Testimony?

One definition of testimony is "a solemn attestation as to the truth of a matter," originating from the Latin word testimonium and the word testis, meaning "witness" ("Testimony," http://www.reference.com/browse/wiki/Testimony; Merriam-Webster’s Collegiate Dictionary, 11th ed. [2003], "testimony," 1291).

For members of The Church of Jesus Christ of Latter-day Saints, the term testimony is a warm and familiar word in our religious expressions. It is tender and sweet. It has always a certain sacredness about it. When we talk about testimony, we refer to feelings of our heart and mind rather than an accumulation of logical, sterile facts. It is a gift of the Spirit, a witness from the Holy Ghost that certain concepts are true.

A testimony is the sure knowledge or assurance from the Holy Ghost of the truth and divinity of the Lord's work in these latter days. A testimony is the "abiding, living, [and] moving conviction of the truths revealed in the gospel of Jesus Christ" (Marion G. Romney, "How to Gain a Testimony," New Era, May 1976, 8; emphasis added).

When we bear testimony, we declare the absolute truth of the gospel message. In a time when many perceive truth as relative, a declaration of absolute truth is not very popular, nor does it seem politically correct or opportune. Testimonies of things how "they really are" (Jacob 4:13) are bold, true, and vital because they have eternal consequences for mankind. Satan wouldn't mind if we declared the message of our faith and gospel doctrine as negotiable according to circumstances. Our firm conviction of gospel truth is an anchor in our lives; it is steady and reliable as the North Star. A testimony is very personal and may be a little different for each of us, because everyone is a unique person. However, a testimony of the restored gospel of Jesus Christ will always include these clear and simple truths:

God lives. He is our loving Father in Heaven, and we are His children.
Jesus Christ is the Son of the living God and the Savior of the world.
Joseph Smith is the prophet of God through whom the gospel of Jesus Christ was restored in the latter days.
The Book of Mormon is the word of God.
President Gordon B. Hinckley, his counselors, and the members of the Quorum of the Twelve Apostles are the prophets, seers, and revelators in our day.

As we acquire a deeper knowledge of these truths and of the plan of salvation by the power and the gift of the Holy Ghost, we can come to "know the truth of all things" (Moroni 10:5).

How Do We Get a Testimony?

We all know that it is easier to talk about a testimony than to acquire one. The process to receive one is based on the law of the harvest: "For whatsoever a man soweth, that shall he also reap" (Galatians 6:7). No good thing comes without effort and sacrifice. If we have to work hard to obtain a testimony, it will make us and our testimony even stronger. And if we share our testimony, it will grow.

A testimony is a most precious possession because it is not acquired by logic or reason alone, it cannot be purchased with earthly possessions, and it cannot be given as a present or inherited from our ancestors. We cannot depend on the testimonies of other people. We need to know for ourselves. President Gordon B. Hinckley said, "Every Latter-day Saint has the responsibility to know for himself or herself with a certainty beyond doubt that Jesus is the resurrected, living Son of the living God" ("Fear Not to Do Good," Ensign, May 1983, 80).

The source of this sure knowledge and firm conviction is divine revelation, "for the testimony of Jesus is the spirit of prophecy" (Revelation 19:10).

We receive this testimony when the Holy Spirit speaks to the spirit within us. We will receive a calm and unwavering certainty that will be the source of our testimony and conviction irrespective of our culture, race, language, or socioeconomic background. These promptings of the Spirit, rather than human logic alone, will be the true foundation upon which our testimony will be built.

The core of this testimony will always be the faith in and the knowledge of Jesus Christ and His divine mission, who in the scriptures says of Himself, "I am the way, the truth, and the life" (John 14:6).

So how do we receive a personal testimony rooted in the witness of the Holy Ghost? The pattern is outlined in the scriptures:

First: Desire to believe. The Book of Mormon encourages us: "If [you] will awake and arouse your faculties, even to an experiment upon my words, and exercise a particle of faith, . . . even if [you] can no more than desire to believe" (Alma 32:27).

Some may say, "I cannot believe; I am not a religious person." Just consider, God promises us divine help even if we have only a desire to believe, but it has to be a true and not a pretended desire.

Second: Search the scriptures. Have questions; study them out; search in the scriptures for answers. Again, the Book of Mormon has good advice for us: "If [you] give place, that a seed may be planted in your heart" through diligent study of the word of God, the good seed "will begin to swell within your breasts" if you will not resist with unbelief. This good seed will "enlarge [your] soul" and "enlighten [your] understanding" (Alma 32:28).

Third: Do the will of God; keep the commandments. It is not enough to enter into a scholarly debate if we want to know for ourselves that the kingdom of God has been restored upon the earth. Casual study is also not enough. We have to get in on the action ourselves, and that means learning and then doing God's will.

We need to come to Christ and follow His teachings. The Savior taught: "My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself" (John 7:16-17; emphasis added). And He said, "If ye love me, keep my commandments" (John 14:15).

Fourth: Ponder, fast, and pray. To receive knowledge from the Holy Ghost, we must ask Heavenly Father for it. We must trust that God loves us and that He will help us to recognize the promptings of the Holy Ghost. The Book of Mormon reminds us:

"When [you] . . . read these things, . . . remember how merciful the Lord [has] been unto the children of men, from the creation of Adam even down until the time that [you] shall receive these things, and ponder it in your hearts.

". . . Ask God, the Eternal Father, in the name of Christ, if these things are . . . true; and if [you] . . . ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost" (Moroni 10:3-4).

And the prophet Alma said:

"I testify unto you that I do know that these things . . . are true. And how do [you] suppose that I know of their surety?

". . . Behold, I have fasted and prayed . . . that I might know these things of myself. And . . . the Lord God hath made them manifest unto me by his Holy Spirit; and this is the spirit of revelation" (Alma 5:45-46).

My dear brothers and sisters, Alma received his witness by fasting and prayer more than 2,000 years ago, and we may have the same sacred experience today.

What Is a Testimony Good For?

A testimony provides proper perspective, motivation, and a solid foundation on which to build a life of purpose and personal growth. It is a constant source of confidence, a true and faithful companion during good times and bad. A testimony provides us with a reason for hope and gladness. It helps us cultivate a spirit of optimism and happiness and enables us to rejoice in the beauties of nature. A testimony motivates us to choose the right at all times and in all circumstances. It motivates us to draw nearer to God, allowing Him to draw nearer to us (see James 4:8).

Our personal testimony is a protective shield, and like an iron rod it is guiding us safely through darkness and confusion.

Nephi's testimony gave him the courage to stand up and be counted as one who obeys the Lord. He did not murmur, doubt, or fear no matter what the circumstances. When times got tough he said, "I will go and do [what] the Lord [has] commanded, for I know that the Lord . . . shall prepare a way . . . [to] accomplish [it]" (1 Nephi 3:7).

Just as the Lord knew Nephi, God knows us and loves us. This is our time; these are our days. We are where the action is. Our firm personal testimony will motivate us to change ourselves and then bless the world. Of this I testify and leave you my blessing as an Apostle of the Lord, in the name of Jesus Christ, amen.

The Book of Mormon: A Great Answer to "The Great Question"

Wed, 31 Dec 2003 11:26:00 -0700

source: MormonLife.com

Mormon Life says: This article by Neal A. Maxwell was exerpted from the new book A Book of Mormon Treasury, containing gospel insights from General Authorities and religous educators. Read this article to enhance your study of the Book of Mormon as we begin the new course of study. The Book of Mormon provides resounding and great answers to what Amulek designated as "the great question"—namely, is there really a redeeming Christ? (Alma 34:5-6). The Book of Mormon with clarity and with evidence says, "Yes! Yes! Yes!" Moreover, in its recurring theme, the book even declares that "all things which have been given of God from the beginning of the world, unto man, are the typifying of [Christ]" (2 Nephi 11:4). How striking its answers are, considering all that God might have chosen to tell us! He, before whom all things—past, present, and future—are continually (see D&C 130:7), has chosen to tell us about the "gospel" (3 Nephi 27:13-14, 21; D&C 33:12; D&C 39:6; 76:40-41)—the transcending "good news," the resplendent answers to "the great question."

Astoundingly, too, God, who has created "worlds without number" (Moses 1:33, 37-38; see Isaiah 45:18), has chosen to reassure us on this tiny "speck of sand" that he "doeth not anything save it be for the bene fit of [this] world; for he loveth [this] world" (2 Nephi 26:24); and "for behold, this is my work and my glory—to bring to pass the immortality and eternal life of man" (Moses 1:39).

It should not surprise us that this glorious gospel message is more perfect than any of its messengers, save Jesus only. Nor should it surprise us that the gospel message is more comprehensive than the comprehension of any of its bearers or hearers, save Jesus only.

Apparently translated by Joseph Smith at an average rate of eight or more of its printed pages a day, the Book of Mormon's full sig nificance could not have been immediately and fully savored by the Prophet Joseph. Given this average, according to Professor Jack Welch, only one and a half days, for instance, would have been spent translating all of the first five chapters of Mosiah, a remarkable sermon about which books will be written.

Coming forth as the Book of Mormon did in Bible Belt and revival conditions early in this dispensation, we of the Church have been slow to appreciate its special relevance to the erosive conditions in our time, the latter part of this dispensation. Questioning and doubting has grown rapidly on the part of some scholars and even some clerics about the historicity of Jesus. Such, however, was not the America of 1830. Demographically speaking, therefore, the majority of the "ministry" of the Book of Mormon is occurring in a time of deep uncertainty and unrest concerning "the great question"—the very question which the Book of Mormon was created to answer!

Another strong impression is how the Book of Mormon foretells the latter- day emergence of "other books" of scripture (1 Nephi 13:39), of which it is one, "proving to the world that the holy scriptures are true, and that God does inspire men and call them to his holy work in this age and generation, as well as in generations of old" (D&C 20:11).

With regard to omissions from the precious Holy Bible, in just one chapter of 1 Nephi, chapter 13, four phrases appear: taken away, four times; taken out, once; kept back, twice; and taken away out of, once. Eight indications of omissions because of transmission deficiencies appear in one chapter! Moreover, as Nephi indicated, it was the "precious things" which had been lost. You will recall that Joseph Smith's translation of Luke 11:52 shows Jesus criticizing those, then, who had "taken away the key of knowledge, the fulness of the scriptures" (Joseph Smith Translation, Luke 11:52).

While we do not know precisely what was "kept back" or "taken away" (see 1 Nephi 13:40), logically there would be a heavy representation of such plain and precious truths in the Restoration. Therefore, the "other books" provide precisely that which God is most anxious to have "had again" among the children of men, so that we might know the truth of things, in Jacob's felicitous phrase, of "things as they really are" (Jacob 4:13).

The convergence of these "other books" of scripture with the precious Bible is part of the rhythm of the Restoration. The rhythm would have been impossible except for devoted and heroic individuals, including the Jewish prophets and the Jewish people of antiquity who, in the words of the Book of Mormon, had "travails," "labors," and "pains" to preserve the Bible for us. Lamentably, as foreseen, for that contribution the Jews have been unthanked, as a people, and instead have been "cursed," "hated," and made "game" of (see 2 Nephi 29:4- 5; 3 Nephi 29:4, 8). A much later expression of the rhythm of the Restoration is symbolically reflected, too, in the graves of some Church members of the 1830s buried in Ohio and Indiana. Recently discovered, there is a trail of testifying tombstones which display, in stone, replicas of both the Bible and the Book of Mormon. These members felt doubly blessed and wanted the world to know it.

The existing scriptures advise of more than twenty other books to come forth1 (see 1 Nephi 19:10-16). One day, in fact, "all things shall be revealed unto the children of men which ever have been . . . and which ever will be" (2 Nephi 27:11). Hence, the ninth article of faith is such an impressive statement! My personal opinion, however, is that we will not get additional scriptures until we learn to appreciate fully those we already have.

The "other books," particularly the Book of Mormon, fulfill—if constitutional lawyers will forgive me—Nephi's "establishment clause": "These last records . . . shall establish the truth of the first, which are of the twelve apostles of the Lamb" (1 Nephi 13:40). What the latter- day seer, Joseph Smith, brought forth will actually aid some people in accepting God's word which had already gone forth, namely the Bible (see 2 Nephi 3:11), by convincing them "that the records of the prophets and of the twelve apostles of the Lamb are true" (1 Nephi 13:39). There is high drama ahead!

Meanwhile, even as the criticism of the Book of Mormon continues to intensify, the book continues to testify and to diversify its displays of interior consistency, conceptual richness, and its connections with antiquity.

The plentitude of the Restoration followed as foreseen by Amos: "a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord" (Amos 8:11). The end of that famine was marked by the coming of the Book of Mormon and the "other books."

Such books have been and are the Lord's means of preserving the spiritual memory of centuries past. Without moral memory, spiritual tragedy soon follows: "Now . . . there were many of the rising generation that . . . did not believe what had been said concerning the resurrection of the dead, neither did they believe concerning the coming of Christ" (Mosiah 26:1-2).

And on another occasion: "And at the time that Mosiah discovered them . . . they had brought no records with them; and they denied the being of their Creator" (Omni 1:17).

Belief in Deity and the Resurrection are usually the first to go. Ironically, though we gratefully accept the Bible as the word of God, the very process of its emergence has, alas, caused an unnecessary slackening of the Christian faith on the part of some. Because available Bible sources are not original but represent dated derivations and translations, "other books" of scripture, which have come to us directly from ancient records and modern revelations, are even more prized.

Paul, for instance, wrote his first epistle to the Corinthians about A.D. 56. We do not, of course, have that original parchment. Instead, the earliest document involving the first epistle to the Corinthians was discovered in the 1930s and is dated to about A.D. 200. By compar ison, King Benjamin's sermon was given in about 124 B.C. by a prophet. In the late fourth century A.D. it was selected by another prophet—Mormon—to be a part of the Book of Mormon. Benjamin's sermon was translated into English in A.D. 1829 by Joseph Smith, another prophet. There was, therefore, an unbroken chain of a prophet- originator, a prophet- editor, and a prophet- translator collaborating in a remarkable process.

Even so, some discount the Book of Mormon because they cannot see the plates from which it was translated. Furthermore, they say that we do not know enough about the process of translation. But Moroni's promise to serious readers, to be discussed shortly, involves reading and praying over the book's substance, not over the process of its production. We are "looking beyond the mark" (Jacob 4:14), therefore, when, figuratively speaking, we are more interested in the physical dimensions of the cross than what was achieved thereon by Jesus. Or, when we neglect Alma's words on faith because we are too fascinated by the light- shielding hat reportedly used by Joseph Smith during some of the translating of the Book of Mormon.2

Most of all, I have been especially struck in rereading and pondering the Book of Mormon with how, for the serious reader, it provides a very, very significant response to what might be called modern man's architectonic needs—that is, our deep needs to discern some design, purpose, pattern, or plan regarding human existence.

No less than fifteen times, the Book of Mormon uses the word plan in connection with the plan of salvation or its components. The very use of the word plan is itself striking. In bringing back this particular "plain and precious" truth—namely, God not only lives but does have a plan for mankind—the Book of Mormon is unusually relevant for our age and time. Phrases about God's planning from the "foundation of the world" appear not at all in the Old Testament but ten times in the New Testament and three times as often in the other books.3 Foundation, of course, thus denotes a creation overseen by a loving and planning God.

The Book of Mormon lays further and heavy emphasis on how the gospel, in fact, has been with mankind from Adam on down. Only six pages into the book, we read of the testifying words of all the prophets "since the world began" (1 Nephi 3:20); five pages later, a recitation notes the words of the "holy prophets, from the beginning" (1 Nephi 5:13). This one verse represents many: "For behold, did not Moses prophesy unto them concerning the coming of the Messiah, and that God should redeem his people? Yea, and even all the prophets who have prophesied ever since the world began—have they not spoken more or less concerning these things?" (Mosiah 13:33; see also 2 Nephi 25:19).

It seems probable that there will be some additional discoveries of ancient records pertaining to the Old and New Testaments, further shrinking the time between the origination of those scriptures and the earliest available documentation. However, this shrinking will not automatically lead to an enlarging of the faith—at least of some. Future discoveries of ancient documents that may "throw greater views upon [His] gospel" (D&C 10:45) may also focus on portions of Jesus' gospel which existed before Jesus' mortal ministry. Unfortunately, a few may unjustifiably use such discoveries to diminish the divinity of the Redeemer, inferring that Jesus is therefore not the originator, as previously thought. However, the restored gospel, including the Book of Mormon, gives us such a clear reading of the spiritual history of mankind, showing God's "tender mercies" (see 1 Nephi 1:20; Ether 6:12) from Adam on down. There is thus no need for us to be anxious about finding a reliable portion of Christ's gospel before Christ's mortal ministry. The gospel was preached and known from the beginning (see Moses 5:58-59).

The detailed, interior correlation of the Book of Mormon—indeed of all true scripture—is marvelous to behold. Centuries before Christ's birth, King Benjamin prophesied: "And he shall be called Jesus Christ, the Son of God, the Father of heaven and earth, the Creator of all things from the beginning" (Mosiah 3:8).

The resurrected Jesus introduced Himself to the Nephites with strikingly similar words centuries later: "Behold, I am Jesus Christ the Son of God. I created the heavens and the earth, and all things that in them are. I was with the Father from the beginning" (3 Nephi 9:15).

But back to God's enfolding plan: Alma, after a discussion of the Fall, declared it was "expedient that man should know concerning the things whereof [God] had appointed unto them; therefore [God] sent angels to converse with them . . . and [make] known unto them the plan of redemption, which had been prepared from the foundation of the world" (Alma 12:28-30). This is the very process which was followed, of course, in North America in the first half of the nineteenth century through angelic visitations to Joseph Smith.

At the center of this architectonic responsiveness, with its related dispensational emphasis, is the Book of Mormon's steady, Christian core. Jacob wrote, "We knew of Christ . . . many hundred years before his coming; . . . also all the holy prophets which were before us. Behold, they believed in Christ and worshipped the Father in his name, . . . [keeping] the law of Moses, it pointing our souls to him" (Jacob 4:4-5). Jacob was emphatic: "None of the prophets have written . . . save they have spoken concerning this Christ" (Jacob 7:11).

God witnesses to us in so many ways: "Yea, and all things denote there is a God; yea, even the earth, and all things that are upon the face of it, yea, and its motion, yea, and also all the planets which move in their regular form do witness that there is a Supreme Creator" (Alma 30:44; see also Moses 6:63).

A believing British scientist has observed that our planet is especially situated: "Just a bit nearer to the sun, and Planet Earth's seas would soon be boiling; just a little farther out, and the whole world would become a frozen wilderness." This scientist noted: "If our orbit happened to be the wrong shape, . . . then we should alternately freeze like Mars and fry like Venus once a year. Fortunately for us, our planet's orbit is very nearly a circle." 4

"The 21 percent of oxygen is another critical figure. Animals would have difficulty breathing if the oxygen content fell very far below that value. But an oxygen level much higher than this would also be disastrous, since the extra oxygen would act as a fire- raising material. Forests and grasslands would flare up every time lightning struck during a dry spell, and life on earth would become extremely hazardous."5

When, therefore, we know the affirmative answers to "the great question," we can, in Amulek's phrase, "live in thanksgiving daily" (Alma 34:38) with gratitude for the many special conditions which make daily life on this earth possible.

God's encompassing purposes are set forth to the very end of the Book of Mormon. Moroni urged a precise method of study and verification which, if followed, will show among other things how merciful the Lord has been unto mankind "from the creation of Adam" (Moroni 10:3). Foretelling can be convincing too, along with remembering, in showing the sweep of God's love. "Telling them of things which must shortly come, that they might know and remember at the time of their coming that they had been made known unto them beforehand, to the intent that they might believe" (Helaman 16:5; see also Mormon 8:34-35).

Every age needs this architectonic message, but none more desperately than our age, which is preoccupied with skepticism and hedonism: "For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart?" (Mosiah 5:13).

If, however, one gets too caught up in the warfare in the Book of Mormon, or if he is too preoccupied with the process of the book's emergence, such transcendent truths as the foregoing can easily be overlooked.

Even the title page6 declares, among other things, that the Book of Mormon was to advise posterity "what great things the Lord hath done for their fathers." The very lack of such a spiritual memory once led to a decline of ancient Israel: "There arose another generation after them, which knew not the Lord, nor yet the works which he had done for Israel" (Judges 2:10).

Why was it so difficult for a whole people—or for Laman and Lemuel—to maintain faith? Because they were uninformed and unbelieving as to "the dealings of that God who had created them" (1 Nephi 2:12; 2 Nephi 1:10). Many efforts were made: "I, Nephi, did teach my brethren these things; . . . I did read many things to them, which were engraven upon the plates of brass, that they might know concerning the doings of the Lord in other lands, among people of old" (1 Nephi 19:22).

The prophetic emphasis on the Book of Mormon, therefore, is so pertinent!

Even the criticisms of the book will end up having their usefulness in God's further plans. Granted, the great answers in the book will not now be accepted by disbelievers. Such people would not believe the Lord's words—whether coming through Paul or Joseph Smith—even if they had an original Pauline parchment or direct access to the gold plates. The Lord once comforted Joseph Smith by saying such individuals "will not believe my words . . . if [shown] all these things" (D&C 5:7).

Thus, some decry the Book of Mormon. However, for those who have ears to hear, it represents an informing but haunting "cry from the dust" (2 Nephi 3:20). It is the voice of a fallen people sent to lift us. Described as a "whisper out of the dust" (2 Nephi 26:16) from "those who have slumbered" (2 Nephi 27:9), this sound from the dust is the choral cry of many anguished voices with but a single, simple message. Their spiritual struggles span a few centuries but concern the message of the ages—the gospel of Jesus Christ! The peoples of the Book of Mormon were not on the center stage of secular history. Instead, theirs was a comparatively little theater. Yet it featured history's largest message.

Not pleasing to those who crave other kinds of history, the Book of Mormon is pleasing to those who genuinely seek answers to "the great question" (Alma 34:5). Contrary to the sad conclusion now reached by many, the Book of Mormon declares to us again and again that the universe is not comprised of what has been called "godless geometric space." 7

Granted, too, usually the "learned shall not read [these things], for they have rejected them" (2 Nephi 27:20). This is not solely a reference to Professor Anthon, since the plural pronoun they is used. The reference suggests a mind- set of most of the learned of the world, who, by and large, do not take the Book of Mormon seriously. Even when they read it, they do not really read it, except with a mind- set which excludes miracles, including the miracle of the book's coming forth by the "gift and power of God." Their flawed approach diverts them from scrutinizing the substance. Sometimes, as has been said, certain mortals are so afraid of being "taken in," they cannot be "taken out" of their mind- sets.8

How dependent mankind is, therefore, upon emancipating revelation: "Behold, great and marvelous are the works of the Lord. How unsearchable are the depths of the mysteries of him; and it is impos sible that man should find out all his ways. And no man knoweth of his ways save it be revealed unto him; wherefore, brethren, despise not the revelations of God" (Jacob 4:8).

Now to Moroni's promise, which is a promise that rests on a premise, a promise with several parts. The reader is (1) to read and ponder, (2) while remembering God's mercies to mankind from Adam until now, and (3) to pray in the name of Christ and ask God with real intent if the book is true, (4) while having faith in Christ, then (5) God will manifest the truth of the book. The reverse approach, scanning while doubting, is the flip side of Moroni's methodology and produces flippant conclusions. Moroni's process of verification is surely not followed by many readers or reviewers of this book. This leads to misapprehension—like mistakenly labeling rumor with her thousand tongues as the gift of tongues!

Therefore, we should not be deluded into thinking that these "other books" will be welcomed, especially by those whose sense of sufficiency is expressed thus: "There cannot be any more" such books and "we need no more" such books (2 Nephi 29:3, 6).

Another strong impression from my rereading is how the Book of Mormon peoples, though Christians, were tied, until Jesus came, much more strictly to the preexilic law of Moses than we in the Church have fully appreciated. "And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled" (2 Nephi 25:24).

People back then were thus to "look forward unto the Messiah, and believe in him to come as though he already was" (Jarom 1:11). Moses indeed prophesied of the Messiah, but not all of his words are in the treasured Old Testament. Recall the walk of the resurrected Jesus with two disciples on the road to Emmaus? Their walk probably covered about twelve kilometers and provided ample time for Jesus' recitation of not merely three or four, but many prophecies by Moses and others concerning Christ's mortal ministry (Luke 24:27).

Scriptures attesting to Jesus' divinity are vital in any age. Otherwise, as the Book of Mormon prophesies, He will be considered a mere man (Mosiah 3:9) or a person of "naught" (1 Nephi 19:9). Over the decades, what has been called the "dilution of Christianity from within"9 has resulted in a number of theologians not only diminishing their regard for Christ but likewise regarding the Resurrection as merely "a symbolic expression for the renewal of life for the disciple."10 Once again we see the supernal importance of the "other books" of scripture: they reinforce the reality of the Resurrection, especially the Book of Mormon's additional gospel with its report of the visitation of and instruction by the resurrected Jesus. The resurrection of many others occurred and, by Jesus' pointed instruction, was made record of (see 3 Nephi 23:6- 13).

Thus the Book of Mormon resoundingly, richly, and grandly answers the "great question." Granted, in our day, the post- Christian era, many who are preoccupied are not even asking that great question anymore, regarding Christianity "not as untrue or even as unthinkable, but simply irrelevant,"11 just like some in Benjamin and Mosiah's times (see Mosiah 28:1-2; Omni 1:17).

If the answer to the "great question" were "no," there would quickly come a wrenching surge of what Professor Hugh Nibley has called the "terrible questions."

Even the historical, political, and geographical setting of the emergence of the Book of Mormon was special. President Brigham Young boldly declared: "Could that book have been brought forth and published to the world under any other government but the Government of the United States? No. [God] has governed and controlled the settling of this continent. He led our fathers from Europe to this land . . . and inspired the guaranteed freedom in our Government, though that guarantee is too often disregarded." 12

In the midst of this continually unfolding drama, a few members of the Church, alas, desert the cause; they are like one who abandons an oasis to search for water in the desert. Some of these few will doubtless become critics, and they will be welcomed into the "great and spacious building." Henceforth, however, so far as their theological accommodations are concerned, they are in a spacious but third- rate hotel. All dressed up, as the Book of Mormon says, "exceedingly fine" (1 Nephi 8:27), they have no place to go except—one day, hopefully, home.

The great answers to the "great question" repeatedly focus us, therefore, on the reality of the "great and last sacrifice." "This is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, infinite and eternal" (Alma 34:14). These great answers reaffirm that mortal melancholy need not be, however frequently and poignantly expressed.

Furthermore, what we receive in the Book of Mormon is not a mere assemblage of aphorisms, nor is it merely a few individuals offering their philosophical opinions. Instead, we receive the cumulative witness of prophetic individuals, especially those who were eyewitnesses of Jesus, including Lehi, Nephi, Jacob, Alma, the brother of Jared, Mormon, and Moroni. The biblical account of the five hundred brothers and sisters witnessing the resurrected Jesus (1 Corinthians 15:6) is joined by the witnessing throng of twenty- five hundred in the land of Bountiful (3 Nephi 17:25). All of these are thus added to the burgeoning cloud of witnesses about whom the Apostle Paul wrote (Hebrews 12:1).

The Book of Mormon might have been another kind of book, of course. It could have been chiefly concerned with the ebb and flow of governmental history; that is, "Princes come and princes go, an hour of pomp, an hour of show." Such would not have offset, however, the many despairing books and the literature of lamentation so much of which we have already, each reminiscent in one way or another of the hopelessness of these lines from Shelley:

. . . Two vast and trunkless legs of stone

Stand in the desert. Near them, on the sand,

Half sunk, a shattered visage lies, . . .

And on the pedestal, these words appear:

"My name is Ozymandias, king of kings:

Look on my works, ye Mighty, and despair!"

Nothing beside remains. Round the decay

Of that colossal wreck, boundless and bare

The lone and level sands stretch far away.13

Because the editing of the Book of Mormon, with its gospel of hope, occurred under divine direction, it has a focus which is essentially spiritual. Yet some still criticize the Book of Mormon for not being what it was never intended to be, as if one could justifiably criticize the phone directory for lack of a plot!

Some verses in the Book of Mormon are of tremendous salvational significance, others less so. The book of Ether has a verse about lineage history: "And Jared had four sons" (and names them) (Ether 6:14). However, Ether also contains another verse of tremendous salvational significance:

"And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them" (Ether 12:27).

We read of a battle "when . . . they slept upon their swords . . . were drunken with anger, even as a man who is drunken with wine. . . . And when the night came there were thirty and two of the people of Shiz, and twenty and seven of the people of Coriantumr" (Ether 15:20-26). Such, however, is of a much lower spiritual significance for the development of our discipleship than are these next lines. In all of scripture, these constitute the most complete delineation of Jesus' requirement that we become as little children (see Matthew 18:3): ". . . and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father" (Mosiah 3:19).

One reason to "search the scriptures" is to discover these sudden luxuriant meadows of meaning, these green pastures to nourish us in our individual times of need. The Book of Mormon surely has its share and more of these. Immediately after words about economic conditions in the now vanished city of Helam, we encounter an enduring and bracing truth: "Nevertheless the Lord seeth fit to chasten his people; yea, he trieth their patience and their faith" (Mosiah 23:20-21; see also D&C 98:12; Abraham 3:25).

Similarly, the Book of Mormon provides us with insights we may not yet be ready to manage fully. Astonishingly, Alma includes our pains, sicknesses, and infirmities, along with our sins, as being among that which Jesus would also "take upon him" (Alma 7:11-12). It was part of the perfecting of Christ's mercy by His experiencing "according to the flesh." Nephi in exclaiming "O how great the plan of our God" (2 Nephi 9:13) also declared how Jesus would suffer "the pains of all . . . men, women, and children, who belong to the family of Adam" (2 Nephi 9:21). The soul trembles at those implications. One comes away weeping from such verses, deepened in his adoration of our Redeemer.

Given such richness, it is unsurprising that the prophets urge us to read the Book of Mormon. In closing his writings to those who do not respect (1) the words of the Jews (the Bible), (2) his words (as found in the Book of Mormon), and (3) also the words from Jesus (from the future New Testament), Nephi said simply, "I bid you an everlasting farewell" (2 Nephi 33:14).

Mormon is equally emphatic regarding this interactiveness between the Bible and the Book of Mormon (see Mormon 7:8-9). The interactiveness and cross- supportiveness of holy scripture was attested to by Jesus: "For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?" (John 5:46-47).

Meanwhile, from those who say, "We have enough, from them shall be taken away even that which they have" (2 Nephi 28:30). Obviously, this refers not to the physical loss of the Bible, which may still be on the bookshelf or may be used as a bookend, but to a sad loss of conviction concerning it on the part of some.

When we "search the scriptures," the luminosity of various verses in the various books is focused, laserlike. This illumination arcs and then converges, even though we are dealing with different authors, people, places, and times: "Wherefore, I speak the same words unto one nation like unto another. And when the two nations shall run together the testimony of the two nations shall run together also" (2 Nephi 29:8).

Believing, however, is not a matter of accessing antiquity with all its evidence, though we welcome such evidence. Nor is it dependent upon accumulating welcomed historical evidence either. Rather, it is a matter of believing in Jesus' words. Real faith, like real humility, is developed "because of the word"—and not because of surrounding circumstances (Alma 32:13-14)!

How fitting it is that it should be so! The test is focused on the message, not on the messengers; on principles, not on process; on doctrines, not on plot. The emphasis is on belief, per se, "because of the word." As Jesus told Thomas on the Eastern Hemisphere, "Blessed are they that have not seen, and yet have believed" (John 20:29). He proclaimed to the Nephites: "More blessed are they who shall believe in your words because that ye shall testify that ye have seen me" (3 Nephi 12:2).

True faith therefore, is brought about by overwhelming and intimi dating divine intervention. The Lord, the Book of Mormon tells us, is a shepherd with a mild and pleasant voice (see Helaman 5:30-31; 3 Nephi 11:3)—not a shouting and scolding sheepherder. Others may, if they choose, demand a "voiceprint" of the "voice of the Lord," but even if so supplied, they would not like His doctrines anyway (see John 6:66). The things of the Spirit are to be "sought by faith"; and they are not to be seen through slit- eyed skepticism.

Without real faith, individuals sooner or later find one thing or another to stumble over (Romans 9:32). After all, it is a very difficult thing to show the proud things which they "never had supposed," especially things they do not really want to know. When Jesus was speaking about Himself as the bread of life, a powerful doctrine laden with life- changing implications, there was murmuring. Jesus asked them, "Doth this offend you?" (John 6:61). "Blessed is he, whosoever shall not be offended in me" (Luke 7:23).

As if all this were not enough, the splendid Book of Mormon advises that a third scriptural witness is yet to come from the lost tribes (see 2 Nephi 29:12- 14). Its coming is likely to be even more dramatic than the coming forth of the second testament. Those who doubt or disdain the second testament of Christ will not accept the third either. But believers will then possess a triumphant triad of truth (see 2 Nephi 29:12-13). Were it not for the Book of Mormon, we would not even know about the third set of records!

We do not know when and how this will occur, but we are safe in assuming that the third book will have the same fundamental focus as the Book of Mormon: "that . . . their seed [too] . . . may be brought to a knowledge of me, their Redeemer" (3 Nephi 16:4). If there is a title page in that third set of sacred records, it is not likely to differ in purpose from the title page in the Book of Mormon, except for its focus on still other peoples who likewise received a personal visit from the resurrected Jesus (see 3 Nephi 15:20-24; 16:1-4).

Thus in the dispensation of the fulness of times there is not only a "welding together" (D&C 128:18) of the keys of all the dispensations but there will also be a "welding together" of all the sacred books of scripture given by the Lord over the sweep of human history. Then, as prophesied, "my word also shall be gathered in one" (2 Nephi 29:14). Then there will be one fold, one shepherd, and one stunning scriptural witness for the Christ!

Given all the foregoing, it is touching that a jailed Joseph Smith, during his last mortal night, 26 June 1844, bore "a powerful testimony to the guards of the divine authenticity of the Book of Mormon, the restoration of the Gospel, the administration of angels"14 (see Alma 12:28-30). The guards apparently did not hearken then any more than most of the world hearkens now. Heeded or unheeded, however, the Book of Mormon has a further rendezvous to keep: "Wherefore, these things shall go from generation to generation as long as the earth shall stand; and they shall go according to the will and pleasure of God; and the nations who shall possess them shall be judged of them according to the words which are written" (2 Nephi 25:22).

For my part, I am glad the book will be with us "as long as the earth shall stand." I need and want additional time. For me, towers, courtyards, and wings await inspection. My tour of it has never been completed. Some rooms I have yet to enter, and there are more flaming fireplaces waiting to warm me. Even the rooms I have glimpsed contain further furnishings and rich detail yet to be savored. There are panels inlaid with incredible insights and design and decor dating from Eden. There are also sumptuous banquet tables painstakingly prepared by predecessors which await all of us. Yet, we as Church members sometimes behave like hurried tourists, scarcely venturing beyond the entry hall to the mansion.

May we come to feel as a whole people beckoned beyond the entry hall. May we go inside far enough to hear clearly the whispered truths from those who have "slumbered," which whisperings will awaken in us individually the life of discipleship as never before.

NOTES

1. Wars of the Lord, Jasher, more from Samuel, the Acts of Solomon, the book of Nathan, Shemaiah, Ahijah, Iddo, Jehu, the Sayings of the Seers, at least two epistles of Paul, books of Enoch, Ezias, Adam's Book of Remembrance, and Gad the Seer. Thus we are dealing with over twenty missing books. We also have certain prophecies from Jacob, or Israel, and extensive prophecies by Joseph in Egypt, only a portion of which we have (see 2 Nephi 3:1-25; 4:1-3; Joseph Smith Translation, Genesis 50:24-37; Alma 46:24-26).

2. Furthermore, too few people are inclined to follow the counsel of Moroni regarding the book's substance: "Condemn me not because of mine imperfection, neither my father, because of his imperfection, neither them who have written before him; but rather give thanks unto God that he hath made manifest unto you our imperfections, that ye may learn to be more wise than we have been" (Mormon 9:31).

3. Twenty- two times in the Book of Mormon, ten times in the Doctrine and Covenants, and three times in the Pearl of Great Price.

4. Alan Hayward, God Is (Nashville: Thomas Nelson, 1980), 62- 63.

5. Hayward, God Is, 68.

6. Joseph Smith, Teachings of the Prophet Joseph Smith, comp. Joseph Fielding Smith (Salt Lake City: Deseret Book, 1976), 7.

7. Michael Harrington, The Politics at God's Funeral: The Spiritual Crisis of Western Civilization (New York: Holt, Rinehart, and Winston, 1983), 114.

8. C. S. Lewis, The Last Battle (New York: Collier, 1970), 148.

9. Harrington, Politics, 153.

10. Harrington, Politics, 164.

11. Penelope Fitzgerald, The Knox Brothers (New York: Coward, McCann & Geoghegen, 1977), 106- 7.

12. Brigham Young, in Journal of Discourses (London: Latter- day Saints' Book Depot, 1854-86), 8:67.

13. Percy Bysshe Shelley, "Ozymandias," Norton Anthology of English Literature (New York: W. W. Norton & Company, 1986), 2:691.

14. Smith, Teachings, 383.

Thoughts on Gospel Doctrine Lesson 1

Wed, 31 Dec 2003 11:13:00 -0700

source: MormonLife.com

Mormon Life says: We kick off the new year by reviewing the story of the coming forth of the Book of Mormon and the testimonies of the Three and Eight Witnesses. Read the following accounts of these events by key eyewitnesses.

We are fortunate that the close friends and associates of Joseph Smith who participated in the discovery, translation, and publication of the Book of Mormon left a rich record of their participation in that great event.

While Joseph Smith himself left several accounts of the coming forth of the Book of Mormon, the accounts of his friends and family offer new perspectives and important insights. Impelled by a desire to bear testimony of the things they saw and heard, Oliver Cowdery, Emma Smith, Martin Harris, and David Whitmer gave us their view of the events of the early restoration. Here are some of their accounts:

Oliver Cowdery
One of the Three Witnesses

Next to Joseph Smith himself, Oliver Cowdery stands as the most important early witness to the events of the restoration. His description of the coming forth of the Book of Mormon, as published in a series of letters to the Messenger and Advocate in 1834, represents one of the most unique and important documents in the history of the Church. Click here to read excerpts from several of these letters.

Emma Smith
Wife of the Prophet Joseph Smith

Emma Smith stood in a unique position to bear testimony to the early events of the Restoration. A few months prior to her death, her son Joseph III interviewed her in order to obtain answers to some questions about church history. The following transcript of this interview was published in The Saints' Herald, the RLDS paper, in October 1879.

Martin Harris
One of the Three Witnesses

The following account was made by David B. Dille of Ogden, Utah, in September 1853. It describes Dille's interview with Martin Harris, who was still disaffected from the Church and living in Kirtland, Ohio. Harris confirms his testimony as a key eyewitness to the coming forth of the Book of Mormon and offers some interesting details about the plates.

David Whitmer
One of the Three Witnesses

The following interview of David Whitmer by Orson Pratt and Joseph F. Smith, took place at Richmond, Missouri, September 7-8, 1878. Pratt and Smith were on tour visiting historical sites of the Church when they stopped at Richmond to interview Whitmer, who was the last surviving witness of the Book of Mormon. Whitmer's statements not only confirm his testimony of the Book of Mormon but provide glimpses into events of the early restoration.

Lesson Helps: The Way to Truth (John Taylor Lesson 23

Thu, 11 Dec 2003 11:37:00 -0700

by John A. Widtsoe, In Search of Truth: Comments on the Gospel and Modern Thought
source: MormonLife.com

Mormon Life says: Lesson 23 in the John Taylor manual deals with the pursuit of truth. Read the following commentary by John A. Widtsoe to enhance your lesson preparation. The way to truth? O yes, there is such a royal road, and any man may find and follow it. True, it heads straight for the goal and therefore is not attractive to those who like to meander and loiter among pretty fields of pseudo-truth. But those who have trodden the royal way, and their names are legion, bear witness to the surpassing joy of the journey.

DESIRE
The way to truth may be found by anyone who desires it. But, he must desire it with all his might, mind, and strength. A Sunday wish will not suffice. The desire must suffuse and penetrate every waking moment. One's whole being must reach out for truth, a fragment of which must become more precious than the whole scintillating world of untruth. Life itself must seem a small price to pay for the possession of truth.

Such a desire leads one inevitably to the gateway of truth. The great ones of all ages, prophets, poets, philosophers, and scientists, who have moved the world forward, have been vibrating lovers of truth. They have not found this gem of gems accidentally, but it has been revealed to them as the result of their earnest struggle. They set out with the power of desire in their souls, and victory was assured. To such, truth cannot be denied. It comes to them with a "great wakening light," as servant and friend. Modern science has revealed that wherever the searcher goes truth is found. The Prophet Alma has formulated the thought, "He granteth unto men according to their desire."

Many a mighty but stubborn soul has haunted the moorlands of life because it refused to yield itself to the desire for truth rather than to its own wilfulness. Many a simple but fervent soul, asking for truth above all else, has won the kingship of happy understanding among the restless multitude. Love of truth cannot thrive with an undisciplined will. Therefore the will for truth leads man farther than the possession of powerful physical or intellectual strength. There is no real desire for truth unless the individual is ready to lay by, if need be, his former conceptions, in favor of the greater truth that he has found. The unbeliever usually comforts himself with the assurance that his analytical powers will lead him to truth, and forgets that the first requisite is a consuming desire to know things as they really are.

PRAYER
Truth is unlimited: that is the clarion cry of science and of religion. The search for truth is a process of discovering the unknown, of throwing light into dark places. The searcher interprets the language of life and reads the will of God. And he is able to do so because he is in tune or communion with the truth he seeks. He must believe that it is there; he must seek, as it were, to touch it and to be led by it. Such attempts to be in harmony with truth is prayer.

Men who search out truth are prayerful. They stand with uncovered heads before the unknown. They know their own insignificance before the eternal fount of knowledge. Certainly, there are some truthseekers, usually busy in material fields, who do not speak to the Lord directly, but they also stand reverently before the power in all things, which is their conception of God. Prayer as commonly understood, or its equivalent, is a requisite for those who are to travel the way to truth. Manly men who really love truth, are proud to pray to God for help and guidance. They get down on their knees. Prayer and desire go hand in hand. Desire says, Let us go, and prayer answers, Here is the way. Desire is the determination to build the house; prayer is the planning and making ready for it. Desire is the gasoline in the engine, prayer the ignition that permits work to be done. On the way to truth, prayer must be as a constant jubilant cry of the traveler.

To win knowledge of the unseen, to obtain a testimony of truth, one must pray without ceasing. It must be the first and last act of the day. Then, we shall be in tune and harmony with the forces about us, and truth will wait upon us, and we shall recognize it. The need of prayer grows with the increase of truth.

STUDY
The third step towards the way to truth is to bend actively every power to the elucidation of truth. The scientist with strong desire for the discovery of truth, and a prayer in his heart that he may be attuned to it, and thereby be able to recognize it, sets out to learn all that is known about the subject, and then he experiments, records and analyses, until at last the new discovery comes into view. It is often strenuous labor. Amundsen, who saw both poles and traveled the northwest passage, had a burning desire for exploration, and placed himself in full harmony with the spirit of discovery; then he informed himself as few men have done about the history of exploration, ocean currents, magnetic disturbance, meteorology, navigation, shipbuilding, and numerous other things required in his coming labors. It was upon such a preparation that he built his immortal career. Such earnest study is required of all who achieve truth.

The field of religion offers no exception. To understand religious truth it must be studied. The gospel of Jesus Christ comprehends all other knowledge. It is the philosophy that explains the whole of man's relationship to the universe. It invites the deepest study and the severest scrutiny. In religion as in science the more a subject is studied, the more perfect is our knowledge of it. Our certainty of the truth of a subject does not necessarily depend upon our extent of knowledge, but comprehensiveness of understanding unquestionably increases as knowledge grows.

Failure to become acquainted with a subject through careful study has led to many a disaster, especially in the spiritual field. Men who have spent years of study to perfect themselves in a science, and only weeks in the systematic consideration of religion, often set themselves up with splendid indifference to consistency as equally competent in both fields. Religion demands studious attention if it is to be understood. It is well to ask the blatant unbeliever something about the serious study he has given the subject.

It scarcely needs to be said that each person must find the way to truth for himself. Another man cannot desire for us or pray in our stead, or study in our place. That can be done neither in science nor religion. The help received from another is proportional to our own effort.

The recognition of this principle is found in the restored church of Christ, in which the priesthood is held by all worthy men, and all members participate in church activities. In the progress towards truth every traveler must walk upon his own feet. Study of the principles of truth is therefore required of all.

PRACTICE
Truth is not fully established until it is put to the test of practice; that is, truth must be obeyed to be fully known. This is an elementary principle of scientific thought, but for some inexplicable reason, in the field of religion it has seemed less important.

Yet, use gives life to knowledge; it converts theory into certainty; it is the convincing seal of testimony. Practice or obedience is the final step towards the way to truth.

This is the most difficult requirement made of the truth-seeker. After he has become intellectually convinced of the truth of a principle, he must practice is to establish its final certainty. A smoker who becomes convinced of the divine truth of the Word of Wisdom must forego the use of tobacco; or if convinced of the correctness of the principle of tithing, he must divide with the Lord; that means a battle with carnal desires. But a fulness of knowledge concerning the principles of truth comes only from obedience to them.

The strength of desire and sincerity of prayer for truth are here given the acid test. Learning the law may be a pleasant pastime, but obedience to law requires yielding of the will, which demands the assistance of flaming desire and intense prayer. When the man of knowledge stops short of practice, his desire for truth is weak. Many of the critics and faultfinders of systems of truth are in just such a condition. They know or fear that a principle is true, but have not the courage to try it out. Thousands of thinking people know that "Mormonism" is true, but they dare not practice its tenets and yield obedience to its requirements. Such people have no right to set themselves up as guides to others; they would better devote themselves to the subjection of their wills to the call of truth. And, by a curious token, study and practice nourish desire and give direction to prayer, and thus strengthen the will.

A TESTIMONY
The way to truth? Yes, it may be found easily, but only by paying the eternal price of truth. The way is through the higher logic, the convincing teaching of the spirit of truth by the operations of the mind and the eager outreaching of the spirit to God.

Whoever would find truth must:

Desire truth,
Pray for it,
Study, and
Practice it.

Those who do so will find truth, for it cannot be denied them. They will receive the glorious and priceless possession called a testimony or complete assurance of truth, which becomes the great gift of God to its possessor.

Is truth worth the effort necessary to secure it?

Truth is the only enduring possession of man; the only power that lifts man into permanent joy. It is the final justification of life. Human days are valueless if truth is not worth every sacrifice of life. Those who have lived most have lived by truth. So speaks the voice of human experience.

(John A. Widtsoe, In Search of Truth: Comments on the Gospel and Modern Thought [Salt Lake City: Deseret Book Co., 1930], 112.)