144,000 at Christ’s 2nd Coming

“When the Lamb shall stand upon Mount Zion, and with him a hundred and forty-four thousand, having his Father’s name written on their foreheads…” Revelations 7:4

The summary below represents the compilation of research I did to define what is known about the 144,000 spoken of by John in the 7th chapter of the Book of Revelations. The questions I sought answers to were: Who are the 144,000 that John Speaks of in Revelations 7? When will they be chosen and what are they called to do? 

Going into the study I believed the most likely answer to the questions were: They are 144,000 High Priests who will be organized under the priesthood administration of Christ himself and set apart to administer the gospel over the individual tribes of Israel in capacities necessary for the preparation of the second coming of Christ and his millennial reign. That the 144,000 High Priest would be called and ordained during the latter end of the final days before the coming of Christ in Glory, most likely during the great priesthood conference of Adam-ondi-Ahmen when the church would undergo a reorganization of priesthood keys that would be presided over by Jesus Christ himself. The following summary will reveal what is known and whether what has been said on the subjects lends any support to my thoughts as they are and have been for many years now.

The Doctrine:

The references of the 144,000 in the standard works defines the 144,000 as “high priests, ordained unto the holy order of God, to administer the everlasting gospel... given power over the nations of the earth, to bring as many as will come to the church of the Firstborn.” (D&C 77:11) In Revelations these 144,000 are sealed up and called out of each of the twelve tribes of Israel 12,000 out of each tribe, they are ordained and commence their work before Christ breaks the seventh seal and sends forth the destroying angels upon the earth; therefore they are ordained sometime after the restoration begins and before Christ begins to unleash the final destruction that culminate in the coming of Christ in glory to all nations. This is all that is known from the standard works related to the 144,000.

“And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.

“And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,

“Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.

“And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.

Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.

Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand.

Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.

Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.

Revelation 7:1-8

**“The Second Coming of Christ: Questions and Answers,” in Sperry Symposium Classics: The Doctrine and Covenants, ed. Craig K. Manscill (Provo, UT: Religious Studies Center, Brigham Young University, 2004), 202–220.

“Prepare ye the way of the Lord, and make his paths straight, for the hour of his coming is nigh — When the Lamb shall stand upon Mount Zion, and with him a hundred and forty-four thousand, having his Father’s name written on their foreheads.” — D&C 133:17-18

“Q. What are we to understand by sealing the one hundred and forty-four thousand, out of all the tribes of Israel--twelve thousand out of every tribe?

A. We are to understand that those who are sealed are high priests, ordained unto the holy order of God, to administer the everlasting gospel; for they are they who are ordained out of every nation, kindred, tongue, and people, by the angels to whom is given power over the nations of the earth, to bring as many as will come to the church of the Firstborn.” — D&C 77:11

**In Doctrine and Covenants 77:11 the Lord explained to Joseph Smith that the number 144,000 mentioned in Revelation 7:4–8 is the number of representatives out of the twelve tribes of Israel who will be ordained to assist others in their quest for exaltation (see the commentary for Revelation 14:1–5). It is not, as some people believe, the total number of people who will be exalted. Members of the Lord’s earthly Church--The Church of Jesus Christ of Latter-day Saints--who live righteously and receive the ordinances of exaltation will become members of the Lord’s heavenly Church--the Church of the Firstborn (see D&C 93:20–22). — What Are These … in White Robes?” John saw that the multitude of exalted people clothed in white robes was too large to count and came from all nations of the earth. The image of robes washed and made “white in the blood of the Lamb” (Revelation 7:14) refers to our being purified through the Atonement of Jesus Christ (see Alma 5:21; 13:11–12; 3 Nephi 27:19).

Additional Insights: Gathering of the Tribes of Israel

Because we know that the 144,000 represent 12,000 ordained high priests out of each tribe of Israel we associate their ordinations with the gathering of the lost tribes of Israel. Our theology of how these “lost” tribes would be found and gathered has changed over the 189 years of our church’s history and there has been some controversy on this subject, however, how we see the gathering of Israel may inform our ideas about the time frame within the events of the last day that the 144,000 are called to perform their mission.

In April conference of 1916, Elder James E. Talmage talked about the gathering of the 10 tribes in this way: “Some people say that prediction is to be explained in this way: A gathering is in progress, and has been in progress from the early days of this Church; and thus the ‘Lost Tribes’ are now being gathered; but that we are not to look for the return of any body of people now unknown as to their whereabouts. True, the gathering is in progress, this is a gathering dispensation; but the prophecy stands that the tribes shall be brought forth from their hiding place … [and their] scriptures shall become one with the scriptures of the Jews, the holy Bible, and with the scriptures of the Nephites, the Book of Mormon, and with the scriptures of the Latter-day Saints as embodied in the volumes of modern revelation.” (In Conference Report, Apr. 1916, p. 130.)

Elder James E. Talmage seems to be leery of those in the church in his day who saw this restoration of the 10 tribes as a process that began at the formation of the church and continued gradually to his coming. Elder Orson Pratt connected the prophecy of the restoration of the 10 lost tribes with events that would occur close too, but before, the final Coming of Christ, though he says they will live among Zion (under the administration of the American Zion) for sometime before they would received the lands of their inheritance in the ancient lands of Jerusalem at the final coming of Christ. During this time he believed the 144,000 would be called out of the tribes gathered. His thoughts seem to denote some level of gradual ordination rather than a singular event of organization.

Orson Pratt said: “How long will they who come from the north countries tarry in the heights of Zion? Sometime... They will dwell in Zion a good while, and during that time, there will be twelve thousand chosen out of each of these ten tribes, besides twelve thousand that will be chosen from Judah, Joseph, and the remaining tribes, one hundred and forty-four thousand in all [see Revelation 7:4–8; D&C 77:11]. Chosen for what? To be sealed in their foreheads. For what purpose? So that the power of death and pestilence and plague that will go forth in those days sweeping over the nations of the earth will have no power over them. These parties who are sealed in their foreheads will go forth among all people, nations and tongues, and gather up and hunt out the house of Israel, wherever they are scattered, and bring as many as they possibly can into the Church of the first-born, preparatory to the great day of the coming of the Lord. One hundred and forty-four thousand missionaries! Quite a host. All this has got to take place.” (In Journal of Discourses, 18:25.)

Elder Orson Pratt stated further: “By and by, when all things are prepared--when the Jews have received their scourging, and Jesus has descended upon the Mount of Olives, the ten tribes will leave Zion, and will go to Palestine, to inherit the land that was given to their ancient fathers, and it will be divided amongst the descendants of Abraham, Isaac and Jacob by the inspiration of the Holy Ghost. They will go there to dwell in peace in their own land from that time, until the earth shall pass away. But Zion, after their departure, will still remain upon the western hemisphere, and she will be crowned with glory as well as old Jerusalem, and, as the Psalmist David says, she will become the joy of the whole earth. ‘Beautiful for situation is Mount Zion on the sides of the north, the city of the great King.’” (In Journal of Discourses, 18:68.)

More recent writings on this concept of the gathering of the 10 tribes have leaned toward the idea that the gathering commenced at the beginning of the restoration and hastens nearer to the coming of Christ the last time. Robert L. Millet of the BYU Religion Department wrote in his summary of last day prophesy this explanation of the development of LDS thought on the gathering of the 10 tribes.

“As we all know, there have been numerous legends, traditions, vague reminiscences, and a myriad of folktales that deal with the location and eventual return of the ten lost tribes, those from the northern part of Israel who were taken captive by the Assyrians in 721 BC. During my youth in the Church, I was brought up to believe a whole host of things: that the lost tribes were in the center of the earth, on a knob attached to the earth, on another planet, and so forth. Each of these traditions had its own source of authority. Since that time, and particularly since I discovered the Book of Mormon, I have concluded simply that the ten tribes are scattered among the nations, lost as much to their identity as to their whereabouts (see 1 Nephi 22:3–4). Thus it seems to me that the restoration, or gathering, of the ten tribes consists in scattered Israel—descendants of Jacob from such tribes as Reuben, Gad, Asher, Naphtali, Zebulun, and, of course, Joseph—coming to the knowledge of the restored gospel, accepting Christ’s gospel (see 1 Nephi 15:14), coming into the true church and fold of God (see 2 Nephi 9:2), congregating with the faithful, and receiving the ordinances of the house of the Lord. [15] That is to say, the ten tribes will be gathered as all others are gathered—through conversion... The risen Lord explained to the Nephites that after His Second Coming, once He has begun to dwell on earth with His faithful, “then shall the work of the Father”—the work of the gathering of Israel—”commence at that day, even when this gospel shall be preached among the remnant of this people. Verily I say unto you, at that day shall the work of the Father commence among all the dispersed of my people, yea, even the tribes which have been lost, which the Father hath led away out of Jerusalem” (3 Nephi 21:25–26). It will commence in the sense that its magnitude will be of such a nature as to cause earlier efforts at gathering to pale into insignificance.” — Robert L. Millet (“The Second Coming of Christ: Questions and Answers,” in Sperry Symposium Classics: The Doctrine and Covenants, ed. Craig K. Manscill (Provo, UT: Religious Studies Center, Brigham Young University, 2004), 202–220.)

Taken together, the scriptures and quotes from church leaders, don’t give enough definitive clarification to make any doctrinal statements as to when the 144,000 will be organized or the specific administrative role they play in the latter-day work. All that can be defined as doctrinal is that there will be 144,000, 12,000 from each tribe, that will be ordained to administer the gospel during the last days.

My Thoughts:

Though it is true that what is known about the 144,000 from scripture is limited, and therefore much of what has been written on the subject may not be “doctrine,” it is also true that what is known from scripture lends support to my thoughts that the 144,000 are likely to be ordained during the latter end of the final days before the coming of Christ in Glory. The most substantial piece of teaching that supports that idea has not only scriptural basis but it is oft repeated within the curricula of the church; that is the fact that the 144,000 is comprised of 12,000 from each of the 12 tribes, and as of yet the church leadership — on this side of the veil — is still predominately from the tribe of Ephraim.

I have long thought that the calling/ordination of these 144,000 would mark a monumental moment of priesthood organization, or reorganization, within the church to prepare for the second coming. My reason for thinking this relates to the fact that our current church organization — on this side of the veil — does not contain quorums presiding over specified tribes as it seems the 144,000 will be called to do. Assuming I am correct and the 144,000 do not refer to those currently ordained as leaders in the church – at least those on this side of the veil – then it is reasonable to assume that the priesthood administration of the 144,000 is yet to be realized.

The other direction that D&C 133 has taken my thoughts relates to the question of when this unique priesthood stewardship will be organized. I have already said that I believe that this will happen as a result of one of the preparatory visitations of Christ to his church in the last days. There are two visits from Christ spoken of in revelations of the restoration (not counting the First Vision and the Kirtland vision) in which Christ comes to his prophet and people in private visitations. From what I have read, both visits occur in the days when Zion is gathered to the New Jerusalem. There is some discrepancy in the order of these two visits, but the “Doctrines of the Gospel” Institute Course Manuel names two appearances to the saints at the New Jerusalem. One, when Christ comes to a larger congregation of the church at Adam-ondi-Ahman and one when Christ comes to the prophet and twelve in the temple at Independence Missouri.

1st Visit of Christ to Zion: “This grand council of Priesthood… is to be an official council called to attend to the most momentous matters concerning the destiny of this earth”

“The Lord will make an appearance at Adam-ondi-Ahman, “the place where Adam shall come to visit his people, or the Ancient of Days shall sit” (D&C 116). This grand council will be a large sacrament meeting, a time when the Son of Man will partake of the fruit of the vine once more with His earthly friends. And who will be in attendance? The revelations specify Moroni, Elias, John the Baptist, Elijah, Abraham, Isaac, Jacob, Joseph, Adam, Peter, James, John, “and also,” the Savior clarifies, “all those whom my Father hath given me out of the world” (D&C 27:5–14), multitudes of faithful Saints from the beginning of time to the end. This will be a private appearance in that it will be unknown to the world. It will be a leadership meeting, a time of accounting, an accounting for priesthood stewardships.” – Robert L. Millet of the BYU Religion Department (https://rsc.byu.edu/archived/sperry-symposium-classics-doctrine-and-covenants/16-second-coming-christ-questions-and#_edn8)

The Prophet Joseph Smith explained that Adam, the Ancient of Days, “will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family, and presides over the spirits of all men, and all that have had the keys must stand before him in this grand council. . . . The Son of Man stands before him, and there is given him [Christ] glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family.” (Joseph Smith, Teachings, 157)

President Joseph Fielding Smith observed: “This gathering of the children of Adam, where the thousands, and the tens of thousands are assembled in the judgment, will be one of the greatest events this troubled earth has ever seen. At this conference, or council, all who have held keys of dispensations will render a report of their stewardship. . . . We do not know how long a time this gathering will be in session, or how many sessions will be held at this grand council. It is sufficient to know that it is a gathering of the Priesthood of God from the beginning of this earth down to the present, in which reports will be made and all who have been given dispensations (talents) will declare their keys and ministry and make report of their stewardship according to the parable [the parable of the talents; Matthew 25]. Judgment will be rendered unto them for this is a gathering of the righteous. . . . It is not to be the judgment of the wicked. . . . This will precede the great day of destruction of the wicked and will be the preparation for the Millennial Reign.” (Joseph Fielding Smith, The Progress of Man (Salt Lake City: Deseret Book, 1964), 481–82; see also Joseph Fielding Smith, The Way to Perfection (Salt Lake City: Deseret Book, 1970), 288–91.)

Elder Bruce R. McConkie has likewise written: “Every prophet, apostle, president, bishop, elder, or church officer of whatever degree—all who have held keys shall stand before him who holds all of the keys. They will then be called upon to give an account of their stewardships and to report how and in what manner they have used their priesthood and their keys for the salvation of men within the sphere of their appointments. . . . There will be a great hierarchy of judges in that great day, of whom Adam, under Christ, will be the chief of all. Those judges will judge the righteous ones under their jurisdiction, but Christ himself, he alone, will judge the wicked.” (Bruce R. McConkie, The Millennial Messiah (Salt Lake City: Deseret Book, 1982), 582, 584)

And Bruce R. McConkie said: “Before the Lord Jesus descends openly and publicly in the clouds of glory, attended by all the hosts of heaven; before the great and dreadful day of the Lord sends terror and destruction from one end of the earth to the other; before he stands on Mount Zion, or sets his feet on Olivet, or utters his voice from an American Zion or a Jewish Jerusalem; before all flesh shall see him together; before any of his appearances, which taken together comprise the second coming of the Son of God—before all these, there is to be a secret appearance to selected members of his Church. He will come in private to his prophet and to the apostles then living. Those who have held keys and powers and authorities in all ages from Adam to the present will also be present” (Bruce R. McConkie, The Millennial Messiah, 578–79).

President Joseph Fielding Smith said that the council with the Ancient of Days (Adam) at Adam-ondi-Ahman (see D&C 27; 116), as prophesied in Daniel 7:9–14, will “be of the greatest importance to this world. … Judgment will be set and all who have held keys will make their reports and deliver their stewardships, as they shall be required. Adam will direct this judgment, and then he will make his report, as the one holding the keys for this earth, to his Superior Officer, Jesus Christ. Our Lord will then assume the reins of government; directions will be given to the Priesthood; and He, whose right it is to rule, will be installed officially by the voice of the Priesthood there assembled. This grand council of Priesthood will be composed, not only of those who are faithful who now dwell on this earth, but also of the prophets and apostles of old, who have had directing authority. Others may also be there [see D&C 27:5,14], but if so they will be there by appointment, for this is to be an official council called to attend to the most momentous matters concerning the destiny of this earth” (The Way to Perfection [1970], 290–91; see also Old Testament Student Manual: 1Kings–Malachi, 3rd ed. [Church Educational System manual, 2003],305).

“His first appearance will be to the righteous Saints who have gathered to the New Jerusalem. In this place of refuge they will be safe from the wrath of the Lord, which will be poured out without measure on all nations. …” “Yes, come He will!” (Ezra Taft Benson, “Five Marks of the Divinity of Jesus Christ,” New Era, Dec. 1980, 49–50).

Organizing and Ordaining of the 144,000 High Priests at Adam-ondi-Ahman?

It is generally accepted that the meeting at Adam-ondi-Ahman will be the first of Christ’s visits to his church and that the purpose of the meeting will be the reorganization of the priesthood. It is clearly a significant event in which the organization of a new priesthood stewardship in the administration of the church by tribes could very well be instituted. For this reason the conference at Adam-ondi-Ahman has always seemed to me the best fit for placement of the time in which it is most likely that the 144,00 will be organized and at least a glimpse into the role they might play in the final days before Christ shows himself to Jerusalem and the world.

If the organizing of the 144,000 does take place at the “grand council of Priesthood” spoken of by Joseph Fielding Smith, known to us as Adam-ondi-Ahman. And if Adam-ondi-Ahman is the private meeting Elder McConkie describes in which Christ will show himself to “his prophet and to the apostles then living. Those who have held keys and powers and authorities in all ages from Adam to the present will also be present.” Then the 144,000 could “be composed, not only of those who are faithful who now dwell on this earth, but also of the prophets and apostles of old, who have had directing authority.” Therefore, the possibilities of “who” the high priest are is surely not limited to members of the church on our side of the veil.

2nd Visit of Christ to Zion: “They will behold his face in the midst of the Temple.”

“The Lord will make a preliminary appearance to His temple in Independence, Jackson County, Missouri. This seems to be a private appearance to those holding the keys of power in the earthly kingdom. Elder Orson Pratt, in speaking of this appearance, said: “All of them who are pure in heart will behold the face of the Lord and that too before he comes in his glory in the clouds of heaven, for he will suddenly come to his Temple, and he will purify the sons of Moses and of Aaron, until they shall be prepared to offer in that Temple an offering that shall be acceptable in the sight of the Lord. In doing this, he will purify not only the minds of the Priesthood in that Temple, but he will purify their bodies until they shall be quickened, renewed and strengthened, and they will be partially changed, not to immortality, but changed in part that they can be filled with the power of God, and they can stand in the presence of Jesus, and behold his face in the midst of that Temple.” (Doctrines of the Gospel, Student Manual, Lesson 36)

Charles W. Penrose observed that the Saints “will come to the Temple prepared for him, and his faithful people will behold his face, hear his voice, and gaze upon his glory. From his own lips they will receive further instructions for the development and beautifying of Zion and for the extension and sure stability of his Kingdom.” (Millennial Star, September 10, 1859, 582–83)

The 144,000 High Priest Come With Christ to the Temple? 

I have several times added the caveat – on this side of the veil – throughout my thoughts regarding the timing and purpose for the calling of the 144,000 high priests. Let me explain my reason for doing this. In addition to my reasons for presuming that we have yet to see the organization of the 144,000 high priests, I believe there is some aspects of the prophecies of the 144,000 that indicate that those high priests called to this special stewardship may not be limited to those currently embodied saints.

These words in D&C 133:17-18 — “Prepare ye the way of the Lord, and make his paths straight, for the hour of his coming is nigh--When the Lamb shall stand upon Mount Zion, and with him a hundred and forty-four thousand, having his Father’s name written on their foreheads.” – Have often caused me to ponder the nature of those who will be “with him” when he comes to “stand upon Mount Zion.” From this passage my thoughts have led me to ponder whether these 144,000 appear with Christ when he comes to Zion, and/or, her temple in one of his preparatory visits to the church before he shows himself to the Jews and the world. I have left room in my ponderings for the idea that these high priests may be called out of those who live in the spirit world but have their calling and election made sure and are sealed up by Christ and to come with him to organize the church in a final preparation before his second coming. Regarding whether these 144,000 will be organized on our side of the veil or the other, there is no way to know and so my pontification on this account will end here.

In Conclusion:

The identity and purpose of the 144,000 High Priest spoken of by John in the Book of Revelations is of little matter compared to the weightier matters of our preparation for the coming of Christ at this time. If there is a reason this matter is taken into discussion in the scriptures of the restoration I think it is to be sure that we don’t misunderstand that this group of high priests are not the totality of those who will be exalted by Christ at his coming as has sometimes been interpreted by bible scholars. We have been blessed with clarifications from the prophets of the restoration that help us to read Revelations Chapter 7 and understand that the 144,000 is a reference to priesthood power that will be organized so that “a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues” will be prepared to stand before the “throne of the Lamb, clothed in white robes…” having “come out of great tribulation, and have washed their robes… white in the blood of the Lamb.” This beautiful chapter in Revelations and the references to it in other books is a great testimony of the organization of the Church of Jesus Christ in the Latter-Days for the purpose of preparing a people to meet Christ, a people who “serve… in his temple” day and night, who have been led to the “fountains of waters” in the Church of his Saints.

If this is understood it is of little consequence how the timeline of these events will come about, where or when the 144,000 will be ordained, what exactly they will do for the gathering of Israel, and whether or not they are mortals or immortals. This is simply a question that is not of great importance to our preparation and therefore has been little mentioned by the prophets and apostles of this last dispensation. When the time is right and it is needful we can be sure that more will be revealed. Until then, I look forward to the days spoken of by John and pray that I will be prepared spiritually to be able to participate in these heavenly events.

Myths Refuted #8: We Are Saved IN our Sins

In my study and summary of the Myths of Christianity that the Book of Mormon Refutes (see myth #1 here, myth #2 here, myth #3 here, myth #4 here, myth #5 here, myth #6 here, myth #7 here.) This next, and last of the myths, is that we are saved IN our sins -- rather than being saved from sin. It is important to note that many Christians teach obedience to the commandments of Christ as a necessary part of salvation, but unfortunately, there are also teachers who deny the need for obedience and works and by so doing essentially preach that Christ came to save us in our sinful state, rather than turning us from it. This myth is closely related to Myth #6: We are saved by grace alone. In that essay I wrote:

"An increasingly popular teaching in Christianity today is that no matter what a person's "works" (their deeds and choices) believers are saved by an act of belief through "grace” alone. Significant proselytizing efforts have been devoted to the concept that if a person confesses with their mouth that Jesus is the Lord and believes in their heart that Jesus is God and their Savior, they are saved. (Romans 10:9) Some even teach that this salvation is eternally binding at the moment of confession and that it is an unconditional grace without repentance (sorrow for sin, restitution, and forsaking of sin) and regardless of future actions or sins."

This teaching taken to its end makes obedience of no material importance in the eternal salvation of the souls of men, thus, lending weight to the myth that Christ came to save men "in" their sins. This teaching appears to be a willful omission of important scriptural discourses from the New Testament and the context with which they were given. Those who teach that Christ saves us because of our belief alone make the gospel of Christ one of ease and comfort rather than the struggle of discipleship it was meant to be. These teachers use Paul's teachings on grace to prop up their assertions. Sadly, Paul’s teachings on grace were not meant to make obedience to the law irrelevant. This can be demonstrated quite clearly from a full reading of his Epistles which contained lengthy sermons on the laws of the gospel and passionate calls to repentance.

The prophets of the Book of Mormon took on such teachers of religion, men who sought to convince the followers of Christ that they could "Eat, drink, and be merry, for tomorrow we die; and it shall be well with us." (2 Nephi 28:7) The Book of Mormon is full of extensive teachings on the doctrines of Christ and His redemption through faith, repentance, and baptism and extensive teachings laying forth the relationship between grace and works and the way by which we can access the sanctifying power of Christ until we are transformed into new creatures and become like Christ.

In the book of Alma, the writings of one Book of Mormon prophet, he said: "I say unto you again that [Christ] cannot save them in their sins; for I cannot deny his word, and he hath said that no unclean thing can inherit the kingdom of heaven; therefore, how can ye be saved, except ye inherit the kingdom of heaven? Therefore, ye cannot be saved in your sins." (Alma 11:37)

Some Christian teachers today would respond to Alma by saying that is is a great blasphemy to say that Christ "cannot" do something, for surely he can do all things. Others would say that Christ will cleanse the sinner before his entrance into heaven, regardless of his state prior to death. Alma answered both of these ideas. He refuted the latter when he explained that one of the great purposes of this life was to grant unto the children of God time to do the work of repentance and prepare themselves. He taught:

"For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors.

"And now, as I said unto you before, as ye have had so many witnesses, therefore, I beseech of you that ye do not procrastinatethe day of your repentance until the end; for after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the night of darkness wherein there can be no labor performed.

"Ye cannot say, when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world.

(Alma 34:32-34)

In response to the first rebuttal, that there is nothing Christ cannot do, it may be more correct to say that he "won't" save them in their sins, but in order to understand why Christ will not do this the Book of Mormon prophets gave many important discourses on the nature of God, his mercy and justice. Alma taught his son Corianton essential truths about the nature of God that explain why he cannot save men in their sins. (See Alma 42) Simply, Alma teaches that, "The plan of redemption could not be brought about, only on conditions of repentance of men in this probationary state, yea, this preparatory state; for except it were for these conditions, mercy could not take effect except it should destroy the work of justice. Now the work of justice could not be destroyed; if so, God would cease to be God."

The Book of Mormon teaches us not to deny the justice nor the mercy of God. It teaches us that God is both just and merciful and that one quality does not rob from the other. It teaches us to aspire continually to good works and put our trust in Christ that his grace might sanctify and perfect our natures. We learn that we cannot be saved in our sins, but we most certainly can and will be saved from our sins and be made perfect in Christ if we exercise faith in Christ, repent of our sins, and strive to be holy as he is holy.

In Helaman 5:10-12, we learn what is meant by this distinction between being saved "in" sin and being saved "from" sin.

"The Lord surely should come to redeem his people, but that he should not come to redeem them in their sins, but to redeem them from their sins.

"And he hath power given unto him from the Father to redeem them from their sins because of repentance; therefore he hath sent his angels to declare the tidings of the conditions of repentance, which bringeth unto the power of the Redeemer, unto the salvation of their souls.

"And now, my sons, remember, remember that it is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, yea, his shafts in the whirlwind, yea, when all his hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to the gulf of misery and endless wo, because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall.

Taken in full, the neither the New Testament nor the Book of Mormon dismiss the laws of Christ or the need for works. The bible is clear, our Lord desires us to be holy, His plan is to provide the way for us to become a “holy nation” unto him. (1 Peter 2:9) To accomplish this, the grace that flows from the atonement of Christ must reach much farther into our lives then just as a cleansing power from sin, more than the absolution of sin, it must work in us until our very natures are transformed and we have “no more disposition to do evil, but to do good continually.” (Mosiah 5:2) In this way the work of Christ in the hearts of men is to perfect them, to root the sin out of their lives and hearts and make them new, born again to life eternal.

Be Diligent: That thereby ye might win the PRIZE!

Charlie and I have been studying in the Book of Mormon the sermon of King Benjamin this past week (Mosiah chapters 2-4). We did a scripture poster that was inspired by a particular verse that stood out in chapter 4 at the conclution of his sermon. Our discussion focused on verse 27. In an earlier verse, and throughout King Benjamin's teachings, he is bold in putting the followers of Christ under obligation to keep the commandments of Christ. He says, "And now, if you believe all these things see that ye do them." (Mosiah 4:10)

To this we often think, "Well, this is the hard part," and unfortunately we often become overwhelmed and discouraged which becomes a stumbling block between us and Christ. King Benjamin knew, and the Lord certainly knew, that this would be the natural next thought in our minds at the conclution of such a powerful sermon on our duties to God, and so King Benjamin did not conclude his sermon until he gave this wise instruction on the "how" to do all these things. In verse 27 he said:

"And see that all these things are done in wisdom and order; for it is not requisite that a man should run faster than he has strength. And again, it is expedient that he should be diligent, that thereby he might win the prize; therefore, all things must be done in order." (Mosiah 4:27)

This became the center of our discussion and the light with which we examined all the teachings of King Benjamin in his great sermon, and we decided to make a scipture poster while we discussed what King Benjamin meant in verse 27 ans what he was teaching us in these chapters.

First he said that "it is not requisite that a man should run faster than he has strength." I asked Charlie where our spiritual strength comes from. He immediately said, "From Christ!" I said that is right. So in this phrase King Benjamin is giving us wise counsel to seek strength through prayer and the atonement before we try to run the race on our own. This is what he means by "see that all these things are done in wisdom and order." While we are dependent on Christ for our spiritual strength and should not think that we can run the race on our own, lest we fail, King Benjamin reminds us that there is something that all of us can do, and need to do, no matter where we are in our journey toward becoming like Christ. He says: "It is expedient that he should be diligent."

So, it is not required for us to be able to do that which is not within our spiritual strength, with the understanding that as we come unto Christ he will take us as we are and as we cleave to him in all things he will make us stronger. What is required of us, what is expedient right now, (expedient = a means of attaining an end) is that we be diligent in all these things.

We discussed the word Diligent. It is a word I use a lot in our home and in discussions with Charlie about the attitude and effort he applies to school work and service in the home. Diligent is a word that descibes an action of will, a state of our attitude toward our duty. Diligent means: having or showing care and conscientiousness in one's work or duties. It's synonymns:

Industrious, hard-working, conscientious, particular, punctilious, painstaking, rigorous, careful, thorough, earnest; persevering, persistent, tenacious, zealous, dedicated, committed, unflagging, untiring, tireless, indefatigable, "diligent workers"

The opposite of diligent is lazy.

In this scripture King Benjamin is referring to our diligent attitudes and efforts toward our duty to God. He is teaching us that our spiritual strength, the ability to run, comes by degrees through a process in which we learn how to rely upon Christ fully; but diligence is a matter of attitude and will power, and our will and our attitude toward our duty to God is something that we can give to God in full. Sure, even our attitude, when we struggle, can be improved by asking God to help us be more humble, more patient, more persevering, etc. but still our will and our attitude is something that lies within our power to give and we must give it fully. If we do then WE CAN DO ALL THESE THINGS... through Christ.

"I can do all things through Christ which strengtheneth me." (Philippians 4:13)

(This was our family reunion theme this year.)

And wasn't that what King Benjamin's whole life and his sermon taught us. Charlie and I discovered this as we looked at the main points of King Benjamin's sermon in the prisom of what he was teaching us in verse 27. He taught the basics of the Gospel of Jesus Christ perfectly. He taught that Christ and his atonement are at the center of all we do. He taught us to serve with our whole hearts, to sincerely repent, and to keep the commandments. It's the first 4 principles and ordinances of the gospel and our baptismal covenant; and most importantly he shows us how to do all these things through Christ and with diligence.

I love King Benjamin!!

Myths Refuted #7: [Sin] Makes Me Happy

In my study and summary of the Myths of Christianity that the Book of Mormon Refutes (see myth #1 here, myth #2 here, myth #3 here, myth #4 here, myth #5 here, myth #6 here) I covered many myths that have arisen from misinterpretations of scripture or the doctrines of men that have woven their way into the teachings of Christian sects. The next myth the Book of Mormon boldly refutes, that a person can find happiness living in sin, is a myth that has wormed its way into the attitudes of Christian people from the antithetical teaching of moral relativism which had its birth in the secular world and is a doctrine of atheism. This false philosophy teaches people that that “each person is free to choose for him or herself what is right and wrong” (Truth and Tolerance by Dallin H. Oaks) and that there are no absolute truths and that happiness is not achieved by adherence to those truths, but rather, happiness is a fluid concept that is relative to the individual’s desires. It is expressed in the idea that each individual path to happiness is different and there are no definable characteristics for how happiness is achieved.

Moral relativism is the predominate among secular people who reject the moral absolutes of Christian teaching, but Christians have injected this myth with a peculiar adaptation. Instead of an outright rejection of moral law some Christian simply believe that the Lord’s mercy is such that there is no need to askew sin. The contemporary teaching, I explored in myth #6 that teaches that we are saved by grace alone regardless of our personal choices, beyond the only one choice that matter, the choice to believe. This false teaching release believers from demands of repentance and obedience to the law, and though the method of release is different than moral relativism, it non-the-less leads to the misconception that one can find happiness in sin.

The tragedy of all such false teachings is that they are contrary to our Father in Heaven, for no man “can serve two masters.” (Luke 16:13) In a similar couplet, the Book of Mormon teaches that “wickedness never was happiness.” (Alma 41:10) Therefore, as we continue to sin we will continue to suffer regardless of whether or not we believe obedience to the law is necessary for salvation. The Book of Mormon prophet, Samuel the Lamanite, warned against putting off the struggle against sin and observed that the people in his time had “sought for happiness in doing iniquity, which thing is contrary to the nature of that righteousness which is in our great and Eternal Head.” (Helaman 13:38) In other words, they could never be happy if they didn’t seek happiness through righteousness.

This principle taught boldly in the Book of Mormon, this eternal and absolute truth that happiness in this life, and in the next, can never be separate from righteous living through continual repentance and striving for exact obedience to the commandments of Christ, dispels the myths of moral relativism as well as it’s peculiar counterpart that is spreading in the modern Christendom. It’s not surprising that is quite popular to teach people that God will justify us in committing a little sin. The Book of Mormon exposes this myth in 2 Nephi 28:7-9, Nephi warns thus:

“Yea, and there shall be many which shall say: Eat, drink, and be merry, for tomorrow we die; and it shall be well with us. And there shall also be many which shall say: Eat, drink, and be merry; nevertheless, fear God—he will justify in committing a little sin; yea, lie a little, take the advantage of one because of his words, dig a pit for thy neighbor; there is no harm in this; and do all these things, for tomorrow we die; and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God. Yea, and there shall be many which shall teach after this manner, false and vain and foolish doctrines, and shall be puffed up in their hearts, and shall seek deep to hide their counsels from the Lord; and their works shall be in the dark.”

Americans have a long standing religious relationship with the idea that the individual pursuit of happiness is intrinsic to our nature and the purpose of life but notwithstanding our elevated founding ideals, modern Americans are pursuing happiness in doing inequity which thing can never be. The most prevalent example of this is how sexual immorality persists as the plaguing sin in our generation. In addition to being one of the most widespread and destructive sins of our time, it is by far the one that is most celebrated in our culture as a healthy expression of human sexuality. The artifice used to naturalize sexual sin in our society has beguiled good and sincere people to offer affirmation and support for premarital sex, pornography, cohabitation, adultery, homosexual relations, and other impure sexual behaviors as acceptable choices. It has become increasingly common to hear people excuse sexual sin as a personal matter of happiness.

In God’s sight sexual sin is an extremely serious sin that is an abuse of the power to create life and causes great injury to ourselves, our sexual partners, and children impacted by our abuse of this sacred power. (Alma 39:5) It is astonishing how this “class of sin” is discussed in our culture today. No other sin is justified as a matter of personal happiness. For example, you won’t hear people excuse those guilt of assault, those who beat their wives and children, or those who murder. You won’t hear people speaking tolerantly of lying, cheating, or theft, but in most choices related to sexuality society today treats sexual immorality as part of the noble and sacred individual pursuit of happiness, a matter of basic human right and self-determination. Tragically, people often engage in sexual sin with an underlying belief that their sinful choices are justifiable as an expression of their personal pursuit of happiness. The culture in general has begun to view sexual sin as acceptable and it is celebrated in our entertainment and politics.

(Sexual sin is clearly defined in scripture in three basic categories. Fornication: sex before marriage (Corinthians 6:18), adultery: sexual affairs during marriage (Genesis 39:9), and sodomy: unnatural sexual acts that dishonor the body and depart from the natural use of the body (Romans 1:24-27, Leviticus 18:22-23))

An increasing number of Christians have convinced themselves that living in sin can be a path to happiness. Even traditional Americans are embracing the idea that cohabitation before marriage facilitates happier more stable marriages. Never has the Christian world needed a clearer injunction against sin in scripture then it does now, and the Book of Mormon provides the kind of clarity the world hungers for. Alma boldly teaches that “no unclean thing can inherit the kingdom of heaven,” (Alma 11:37) and “wickedness never was happiness.” (Alma 41:10) Two concepts that when taken together and in the context of the full body of scriptural texts, both Bible and Book of Mormon, calls all Christians to live lives of purity and obedience and promise that this life of discipleship is the only sure road to lasting happiness.

Myths Refuted #6: We Are Saved by Grace Alone

So far in my study and summary of the Myths of Christianity that the Book of Mormon Refutes (see myth #1 here, myth #2 here, myth #3 here, myth #4 here, myth #5 here) the subjects I have tackled have been verily straight forward. This next myth hits at the very heart of the Gospel of Jesus Christ which is the divine atonement of Jesus Christ and the power that flows into our lives from it. The atonement is central to God’s plan for the salvation of his children and their happiness now and forever. Myth 6, “We Are Saved by Grace Alone,” is more nuanced and will take longer to uncover the misconceptions that have grown up around the teachings of grace.

The phrase “Saved by grace alone,” is not entirely false, but it is almost universally misunderstood. The reason I define it here as a myth is because the concepts of salvation and grace as taught commonly among Christians are shrouded in fundamental misunderstandings on the central points of the Gospel of Jesus Christ. The Book of Mormon refutes these teachings and provides greater light and understanding for how good works (obedience to the commandments of God) and grace (the enabling and strengthening power of the atonement) intertwine to bring us closer to Christ and change our natures.

The Christian Myth of Grace Alone

An increasingly popular teaching in Christianity today is that no matter what a person's "works" (their deeds and choices) believers are saved by an act of belief through "grace” alone. Significant proselytizing efforts have been devoted to the concept that if a person confesses with their mouth that Jesus is the Lord and believes in their heart that Jesus is God and their Savior, they are saved. (Romans 10:9) Some even teach that this salvation is eternally binding at the moment of confession and that it is an unconditional grace without repentance (sorrow for sin, restitution, and forsaking of sin) and regardless of future actions or sins.

Some Christian teachers go so far as to teach that repentance is not the act of turning from sin, and that it is not a meritorious work, but rather a change of mind. When one changes their mind about God and brings belief in Christ into their heart they have repented from the "natural man" (John 12:36) to a child of God. (Galatians 3:26) This profession of belief reflected in a sincere change of mind (or heart) is seen as the single action required by men to access the saving power of the atonement of Jesus Christ and be saved in the Kingdom of Heaven. Unfortunately, this teaching is taught out of biblical context and causes many believers to stumble as they throw off the demands of the law and believe that they are saved in their sins.

One of the oft repeated criticism of the teachings of the Church of Jesus Christ of Latter-day Saints has centered on this concept. Years ago, while attending a religious pageant in Manti Utah, I was handed an anti-Mormon pamphlet and began reading a popular case made against this doctrine as taught in the restored gospel of Jesus Christ. The primary case made in the pamphlet was that "Mormons" deny the power of Christ and his grace by teaching that good works are necessary for salvation. After reading the pamphlet I spent some time trying to learn what Christian churches were teaching about grace and works. I discovered that the teachings in the Christian world on the relationship between the two are complex and varied. I learned that not all Christian sects discard the works of the law in the matters of salvation, but I did find that the teaching of grace without works (obedience) is a very popular teaching and is found in some form in most Christian sects.

One reason that approaching this essay was less straight forward then some of the other teachings I placed in the myths of Christianity category in my study of the Book of Mormon is that I don’t entirely reject the concept that we are saved by grace alone. The Book of Mormon says something very similar in 2 Nephi 10:24 “Wherefore, my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved.” I believe that there are myths that have grown up around what is essentially a truth misunderstood. The central point of misunderstanding is related to what grace is and how it works.

What the Book of Mormon helps us to understand is that belief alone is not the active principle in being saved by grace. Belief alone cannot save us because the grace of Christ is not bestowed on us fully through belief. Belief is a gift of grace and is an act of faith, but “faith without works is dead.” (James 2:17-18) If a believer does not move on from his belief and add to it works through faith then he will not receive “grace for grace, according to [his] works.” (Helaman 12:22-24) Obedience is the catalyst of our faith that activates the grace of God in our lives. (More on the nature of grace and its perfecting power to follow)

Good Works are Essential to Salvation

The Church of Jesus Christ of Latter-day Saints teaches that we begin to access the power of the atonement (grace) through the first four principles and ordinances of the gospel of Jesus Christ, which are: 1) Faith in the Lord Jesus Christ; 2) Repentance; 3) Baptism by immersion for the remission of sins; 4) Laying on of hands for the gift of the Holy Ghost. These teachings are clarified in purity within the Book of Mormon. Book of Mormon prophets taught that these are the first steps in our journey home to our Father in Heaven, metaphorically they are the gate by which we enter the path that leads us home; but this is not all. Faith, repentance, baptism, and the Holy Ghost are the most critical steps but there is one more thing required of us, we must endure to the end in good works.

“After ye have repented of your sins, and witnessed unto the Father that ye are willing to keep my commandments, by the baptism of water, and have received the baptism of fire and of the Holy Ghost… He that endureth to the end, the same shall be saved.” (2 Nephi 31:15-21)

As believers and followers of Christ we are subject to the laws of God which he has placed over us and naturally this brings us under the condemnation for the broken law. In our fallen state there is no way to avoid this, we simply are unable to obey the laws of God perfectly. We sin and “fall short of the glory of God.” (Romans 3:23) For this reason our Father in Heaven prepared a way for our escape. He sent his Only Begotten Son, Jesus Christ, to pay the price of the broken law for all who would repent (change) and follow (obey) Christ. Through the power of His atonement we are pardoned of our sins and justified under the law, as if Christ stood in our place, condemned for our sins so that we can be made clean.

Paul’s teachings on grace were not meant to make obedience to the law irrelevant. This can be demonstrated quite clearly from a full reading of his Epistles which contained lengthy sermons on the laws of the gospel and passionate calls to repentance. He taught that the law was the “schoolmaster” that brings us unto Christ (Galatians 3:24) and he spoke powerfully about obedience, “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16). The apostle James taught the Church that, “Faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.” (James 2:17-18)

Taken in full, the New Testament does not dismiss the laws of Christ or the need for works. The bible is clear, our Lord desires us to be holy, His plan is to provide the way for us to become a “holy nation” unto him. (1 Peter 2:9) To accomplish this, the grace that flows from the atonement of Christ must reach much farther into our lives then just as a cleansing power from sin, more than the absolution of sin, it must work in us until our very natures are transformed and we have “no more disposition to do evil, but to do good continually.” (Mosiah 5:2)

What is Grace?

Though the Book of Mormon and the teachings of the restored gospel taught in the Church of Jesus Christ of Latter-day Saints provides all the clarity needed to come to a correct understanding of grace and works and to access fully the power of the atonement, this does not mean that members of the Church have a perfect understanding of these things. Our spiritual immaturity, lack of knowledge, and understanding are stumbling blocks in our ability to access the power of the atonement (grace) in our lives.

Nephi, a prophet of the Book of Mormon taught, "For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do." (2 Nephi 25:23) As a young woman, I memorized this verse in seminary and the words “after all you can do” became a stumbling block to me. Even though I had a sincere desire to repent of my sins and forsake them and to be obedient I continued to struggle. I felt caught in a discouraging cycle of repeated failures. I became very disappointed with myself and began to think bad thoughts about myself. I felt that I was failing my family and my Father in Heaven and that I would never be able to forsake my sins or overcome my weaknesses. After doing “all that I could do,” it just wasn’t enough.

During those painful years I wrongly believed that it was my part to forsake my sins and to be obedient through sheer willpower and grit. Wasn’t this the “all you can do” part of 2 Nephi 25:23? What I hadn’t fully come to understand yet was that it is grace that makes the “all we can do” possible. The power to justify us, to reconcile us to God, is the first critical step in Christ’s atoning work for God’s children, but the power of the atonement is more than just the power to justify us and pardon our sins. The grand objective of the Savior’s gospel was summarized succinctly by President David O. McKay (1873–1970): “The purpose of the gospel is … to make bad men good and good men better, and to change human nature.” [David O. McKay, in Conference Report, Apr. 1954, 26.] Thus, the purpose of Christ’s atonement is to enable us to become good, to live from grace to grace, until they become “perfect in Christ.” (Moroni 10:32-33)

Elder David A. Bednar, an apostle in the Church, gave an address at a BYU devotional that provides powerful clarity on grace, or the power of the atonement, applied in our pursuit of good works through obedience. Elder Bednar called the Book of Mormon “our handbook of instructions as we travel the pathway from bad to good to better and strive to have our hearts changed.” He pointed to King Benjamin’s teachings, “For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord” (Mosiah 3:19). Elder Bednar said, the phrase “becometh a saint” is the second phase after we put off the natural man through repentance. In this second phase “bad men are made good, and good men are made better… this second part of the journey, this process of going from good to better, is a topic about which we do not study or teach frequently enough nor understand adequately.” Clearly this is true in the Church of Jesus Christ of Latter-day Saints as well as Christianity as a whole.

It is this second part of the atoning power of Jesus Christ that the scriptures are often referring to when the word grace is used. Elder Bednar defines grace as “the strengthening and enabling power of the atonement,” and says that if we were to substitute this phrase for the word grace when we read the scriptures our understanding of what grace is, and how it works in us to change our natures, would be transformed. For me this has been true. Applying this definition of grace to 2 Nephi 25:23 has the effect of clearing up my stumbling blocks of my youth. "For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by [strengthening and enabling power of the atonement of Jesus Christ] that we are saved, after all we can do."

Elder Bednar said, “Most of us clearly understand that the Atonement is for sinners. I am not so sure, however, that we know and understand that the Atonement is also for saints… We may mistakenly believe we must make the journey from good to better and become a saint all by ourselves, through sheer grit, willpower, and discipline, and with our obviously limited capacities… Individual willpower, personal determination and motivation, effective planning and goal setting are necessary but ultimately insufficient for us to triumphantly complete this mortal journey. Truly, we must come to rely upon “the merits, and mercy, and grace of the Holy Messiah” (2 Nephi 2:8). It is through the grace of the Lord that individuals, through faith in the atonement of Jesus Christ and repentance of their sins, receive strength and assistance to do good works that they otherwise would not be able to maintain if left to their own means. This grace is an enabling power that allows men and women to lay hold on eternal life and exaltation after they have expended their own best efforts.” [The Atonement and the Journey of Mortality, by Elder David A. Bednar]

What the Book of Mormon Teaches Us About Grace

In the pages of the Book of Mormon, in its sermons and stories, disciples of Christ receive greater light and instruction for how we can better access the atoning power (grace) of Jesus Christ and how that power changes our natures and perfects us. One of my favorites is Helaman 12:22-24,“Therefore, blessed are they who will repent and hearken [listen and follow] unto the voice of the Lord their God; for these are they that shall be saved. And may God grant, in his great fulness, that men might be brought unto repentance and good works, that they might be restored unto grace for grace, according to their works.” Here we see that it is by grace that we are moved to repentance, that it is through grace that we are restored to good works. We see that grace is present in every step we take in coming to Christ, and it is for this reason that it is not false to say that we are saved by grace alone. The Book of Mormon doesn’t change the definition of Grace, rather, it adds depth and understanding that unites in harmony the requirements of the law under which the believer is subject with the mercy and divine aid of Jesus Christ in reaching our potential as children of God.

We are taught that God gives us weakness (not sin) that we might be humbled, but with this comes an extraordinary promise: “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.” (Helaman 12:27) The Book of Mormon is full of examples of how this grace works upon the humble to make them stronger than they are. The examples of this principle in the lives of the characters of the Book of Mormon are too numerous to provide here, but one of my favorites is the life of Nephi. In Nephi’s youth he responds in faith when asked to accomplish seemly impossible tasks. His understanding of the strengthening and enabling power of the atonement is clearly manifest in how he responded, he said:

“I will go and do the things which the Lord hath commanded, for I know that the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them.” (1 Nephi 3:7)

Nephi lived from grace to grace and was given the strength to accomplish the commands of the Lord and was given power over his weaknesses. Of course, he was not perfected while in this life, but he was well on the path. I am comforted by his words that reveal his struggle that is so much the story of all believers who struggle to follow.

“O wretched man that I am! Yea, my heart sorroweth because of my flesh; my soul grieveth because of mine iniquities. I am encompassed about, because of the temptations and the sins which do so easily beset me. And when I desire to rejoice, my heart groaneth because of my sins; nevertheless, I know in whom I have trusted. My God hath been my support… He hath filled me with his love… he hath given me knowledge… I waxed bold in mighty prayer before him… And upon the wings of his Spirit hath my body been carried… O then, if I have seen so great things, if the Lord… hath visited men in so much mercy, why should my heart weep and my soul linger in the valley of sorrow… and my strength slacken, because of mine afflictions? And why should I yield to sin, because of my flesh? Yea, why should I give way to temptations, that the evil one have place in my heart to destroy my peace and afflict my soul?

“Awake, my soul! No longer droop in sin. Rejoice, O my heart, and give place no more for the enemy of my soul. Rejoice, O my heart, and cry unto the Lord, and say: O Lord, I will praise thee forever; yea, my soul will rejoice in thee, my God, and the rock of my salvation. May my heart is broken and my spirit is contrite!... O Lord, I have trusted in thee, and I will trust in thee forever. I will not put my trust in the arm of flesh. Yea, I know that God will give liberally to him that asketh. Yea, my God will give me, if I ask not amiss; therefore I will lift up my voice unto thee; yea, I will cry unto thee, my God, the rock of my righteousness. Behold, my voice shall forever ascend up unto thee, my rock and mine everlasting God. Amen.” (2 Nephi 4)

The prophets of the Book of Mormon have given us tangible relatable examples of how to engage fully in the struggle against sin and weakness by acting in faith and humbly trusting in Christ in our desires to be obedient. They meet all the challenges of life with this strengthening power. Those who regularly experience the strengthening and enabling power of the atonement and have been sustained in good works by grace will not and cannot boast in their own strength, they know that it is through Christ that they have power to do all things. This is seen throughout the Book of Mormon, here are some of my favorites:

“I know that I am nothing; as to my strength I am weak; therefore I will not boast of myself, but I will boast of my God, for in his strength I can do all things…” (Alma 26:12)

“The Lord God showeth us our weakness that we may know that it is by his grace, and his great condescensions unto the children of men, that we have power to do these things.” (Jacob 4:7)

“Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God. And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot.” (Moroni 10:32-33)

It is my firm testimony that faith without works is dead, and that teaching obedience to the laws of God as a necessary part of salvation in God’s Kingdom is a witness to the power of grace, so long as we understand that it is through the strengthening and enabling power of Christ that we are sustained in good works and strengthened to bridle our passions and overcome our weakness. The gospel of Christ, understood fully, has no need to discard any part of Christ’s word. We can live under the law because of Christ’s grace. The Book of Mormon does not deny the grace of Christ but is a walking breathing witness of Christ’s power over sin in the lives of those who have been drawn to Christ because of its precepts.

Myths Refuted #5: Baptism is a Ceremony with Many Forms and Authority is Informal

To continue with my study and summary of the Myths of Christianity that the Book of Mormon Refutes (see myth #1 here, myth #2 here, myth #3 here, myth #4 here), this next myth is related to the last myth that the practice of baptism began during New Testament times and all those who lived before Christ were lost. The Book of Mormon refutes the practices of baptism without immersion and the proper authority. Most of the Christian world is ambiguous about the need for baptism not to mention the proper form of baptism or questions of authority to baptize. Many believe that baptism is ceremonial and that there are no specific requirements related to the practice. Those who perform baptism believe that the sincere feelings of their heart are the evidence of their authority to do so, but the essential nature of baptism in the Plan of Salvation should prompt follower of Christ to seek more certain knowledge of the proper observance of the ordinance.

Jesus was clear about the essential nature of baptism when he taught Nicodeamus that "except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," (John 3:5) and Peter said, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2:38) Thus, the Bible establishes baptism as necessary for salvation in the Kingdom of God, but it also explains the necessity of a two part baptism, a baptism of water and fire (spirit), and testifies that this ordinance of baptism is not complete until both have been administered by one having authority.

One of the clearest teachings of this in the New Testament is found in Acts chapter 19. While Paul was traveling to Ephesus he came across some believers who claimed to be baptized Disciples of Christ and Paul questioned them, "Have ye received the Holy Ghost since ye believed?" The believers told Paul they were completely unaware of the Holy Ghost. This response revealed to Paul that they had not been formally taught the baptism of Christ and that their baptism had not been given by the proper authority and therefore was not a valid ordinance. Paul proceeds to teach these believing people about the need for proper baptism and "when they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them." We learn from this encounter that this essential ordinances of baptism by water and fire in the name of Christ and through the laying on of hands must be performed by one having authority to baptize and give the Gift of the Holy Ghost.

There is some detail given in the New Testament about the baptism of immersion and the receiving of the Gift of the Holy Ghost by the laying on of hands by one in authority, but many specifics are missing. Baptism by immersion was the practice of the apostles as Paul taught the symbols of the proper ordinance when he said, "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." (Romans 6:4-6) In Acts chapter 8 this baptism and receiving of the Gift of the Holy Ghost by the laying on of hands, the complete ordinance of baptism, is performed by Peter and John through the authority and power of the priesthood they held as they "laid they their hands on them, and they received the Holy Ghost."

With these New Testament teaching establishing baptism by immersion and the receiving of the Gift of the Holy Ghost by laying on of hands by one with authority, how is it that there is such confusion within the Christian world about the necessity of baptism for salvation, its proper administration, and the necessity of authority from God in the administering of this sacred and essential ordinance? The practice of baptism varies widely among Christian sects today, from practically non-existent, to multiple baptisms by immersion as a symbolic recommitment to Christ, if you make a study of the practice of baptism in the Christian world you will see very little that resembles the baptism described by the apostles in the New Testament. The most wide spread form of baptism in Christian tradition for over a thousand years was the baptism of infants by sprinkling with no ordinance for the receiving of the Gift of the Holy Ghost by the laying on of hands. One thing all of this confusion should communicate to Christians seeking baptism for salvation, more is needed than what remains in the New Testament after hundreds of years of imperfect translations. The Book of Mormon provides what is needed.

The Book of Mormon prophets recorded the ordinance of baptism as given to them from Christ. Christ taught:

"And now behold, these are the words which ye shall say, calling them by name, saying: Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. And then shall ye immerse them in the water, and come forth again out of the water." (3 Nephi 11:25-26)

Simple enough, right? But when Joseph Smith translated the passages of the Book of Mormon related to baptism by the proper authority, Joseph desired to be baptized in the proper way and by the proper authority. Knowing that he did not have the authority, and having been told that the true church and the power thereof was absent from the world, Joseph sought this baptism in the same way in which he sought to know which Church he should join.

Joseph went into the woods with his scribe Oliver Cowdry and they knelt in humble prayer and asked the Lord to reveal to them how they could be baptized. As an answer to their prayers they received a heavenly visitation from John the Baptist who conferred upon them the priesthood of Aaron by the laying on of hands and taught them the ordinance of baptism by that authority. Being in possession of the proper authority and knowing clearly the proper administration of baptism, Joseph and Oliver baptized each other that day in the Susquehanna River.

The receiving of the Gift of the Holy Ghost by the laying on of hands required a higher priesthood, the Melchizedek priesthood, which Joseph and Oliver received by the heavenly visitation of Peter, James, and John later that same month who conferred upon them this higher priesthood by the laying on of hands. It was essentially a year later, April 6th 1930, which the church was formally organized under the authority of the priesthood and the revelatory direction of Christ. (For further detail on the restoration of the priesthood and the church read here.) Joseph Smith received a revelation establishing the authorized form of baptism directly from Christ and recorded it in the Doctrine and Covenants:

"The person who is called of God and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented himself or herself for baptism, and shall say, calling him or her by name: Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

"Then shall he immerse him or her in the water, and come forth again out of the water" (D&C 20:73–74).

With very little variation, the revelation received by Joseph Smith and the baptism ordinance described in the Book of Mormon are essentially the same. The Book of Mormon and the commensurate restoration, not only refute the false traditions of baptism is the Christian world but add clarity to the New Testament references related to the authority to baptize and confirm the Gift of the Holy Ghost and membership in Christ's kingdom by the laying on of hands by one with that authority. Christ was clear about the necessity of priesthood "keys" in establishing his church and officiating in his ordinances. In Matthew 16:18-19 Christ teaches:

"And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven."

In order for the ordinance of baptism to be binding on earth and in heaven, and in order for it to have the saving power as an ordinance of the atonement, it must be given in the proper way and under the proper authority. The way in which the Book of Mormon compliments the New Testament in establishing the ordinance of baptism and the Gift of the Holy Ghost, which ordinances Christ said was necessary to enter into the Kingdom of Heaven, is truly a marvelous thing. The Book of Mormon is a record translated only once by the gift and power of God, and as such has retained in purity the plain and precious parts of Christ's gospel that are able to lead us home to him.

In addition to the proper form and authority of baptism, the Book of Mormon contains the most expansive sermons on the ordinance of baptism and the covenants that followers of Christ make as they enter the waters of baptism.

"As ye are desirous to come into the fold of God, and to be called his people, and are willing to bear one another’s burdens, that they may be light;

"Yea, and are willing to mourn with those that mourn; yea, and comfort those that stand in need of comfort, and to stand as witnesses of God at all times and in all things, and in all places that ye may be in, even until death, that ye may be redeemed of God, and be numbered with those of the first resurrection, that ye may have eternal life—

"Now I say unto you, if this be the desire of your hearts, what have you against being baptized in the name of the Lord, as a witness before him that ye have entered into a covenant with him, that ye will serve him and keep his commandments, that he may pour out his Spirit more abundantly upon you." (Mosiah 18:8-10)

"And now, my beloved brethren, after ye have gotten into this straight and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save.

"Wherefore, ye must press forward with a steadfastness Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life." (2 Nephi 31:19-20)

These scriptural passages of the Book of Mormon which describe our covenant relationship with Christ are the most powerful of any book of scripture. The Book of Mormon also contains many references to the Holy Ghost and the Gift of the Holy Ghost, but further clarity on this second part of the ordinance of water and fire that Christ taught was given in the revelations to Joseph Smith recorded in the Doctrine and Covenants.

"After a person is baptized into The Church of Jesus Christ of Latter-day Saints, one or more Melchizedek Priesthood holders lay their hands on the person’s head and, in a sacred priesthood ordinance, confirm him or her a member of the Church. As part of this ordinance, called confirmation, the person is given the gift of the Holy Ghost.

"The gift of the Holy Ghost is different from the influence of the Holy Ghost. Before baptism, a person can feel the influence of the Holy Ghost from time to time and through that influence can receive a testimony of the truth. After receiving the gift of the Holy Ghost, a person has the right to the constant companionship of that member of the Godhead if he or she keeps the commandments.

(Read more about the Holy Ghost and the confirmation of the Gift of the Holy Ghost here.)

It is such a tremendous blessing to be a member of the restored church and to have partaken of this holy ordinance by one having the authority to bind this ordinance and covenant upon me in life and death. The blessings that I have seen flow into my life because of this are so vast that it would require another essay to discuss them all. I am grateful to have a testimony and a witness of the truth of the Book of Mormon, of the mission of the prophet Joseph Smith to restore these things once again in our times, and to experience the power of this ordinance in my life every day. Just one more extraordinary blessing that has flowed into my life because of the Book of Mormon.

Myths Refuted #4: Baptism Began in New Testament Times

To continue with my study and summary of the Myths of Christianity that the Book of Mormon Refutes (see myth #1 here, myth #2 here, myth #3 here), this next myth seems kind of singular at first glance, but the impacts of having lost this plain and precious truth have led to many false doctrines that have negatively impacted Christianity in expansive ways. For almost two thousand years Christian doctrine taught that baptism as a practice began during New Testament times and was a symbolic witness of the "new gospel" of Jesus Christ. This was taught in spite of Old Testament reference to the concepts of baptism in the stories and symbols of the scriptural text.

The Book of Mormon provides the clear critical link that weaves a golden thread through the Old Testament, New Testament, and Last-day Restoration of all things (Acts 3:21). The Book of Mormon record makes clear that the ordinance and covenant of baptism was practiced under the Mosaic Law, before the coming of Christ, and the practice and purpose of the ordinance of baptism is described in greater detail in the Book of Mormon. (Mosiah 18) I will detail the important ways the Book of Mormon clarifies the essential nature of baptism and the proper observance of the ordinance in a future essay, but just the clear teaching and practice of baptism in the ancient text of the Book of Mormon is stunning in its implications on Christian teaching.

The ancient Christian church lost many of the plain and precious truths of Christ's gospel as taught in the apostolic age, and the loss of this essential truth, that baptism is an ordinance of Christ's atonement practiced among God's people as symbol of their covenant with God long before Christ's birth, had the effect of convincing the Christian theologians to consider all the ages of men before Jesus Christ's earthly mission to be lost to salvation. A confusing prospect considering some of the beloved prophets who lived before Christ, such as Noah, Abraham, Moses, and Isaiah, to mention only a few who were clearly beloved by God.

A modern backlash against this concept, that denies the mercy and justice of God, has led some modern Christian teachers to falter in another way. Instead of accepting that baptism is necessary for salvation, some Christian teachers have chosen to reorient what is necessary for men to receive salvation through Christ's atonement; namely, nothing is needed on our part. Christian teaching has gone from one of strict observance to what Jesus said was necessary for salvation, to teachings that go so far to the other extreme as to say that there is no spiritual work or act of obedience that is necessary for salvation. This attempt to correct the harsh implications of former false doctrines of Christian antiquity denies the clear words of Christ and places the souls of men in danger in another way.

Jesus was clear about the essential nature of baptism when he taught Nicodeamus that "except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." (John 3:5) The emphasis that Jesus Christ placed on the essential role of baptism for the salvation of men, was most apparent when he began his mission by submitting himself to baptism by one having authority to baptize, a Levitical priest known as John the Baptist. Christ declared even his need to be baptized that he might "fulfill all righteousness." (Matthew 3:15)

The false application of this truth is astonishing; if Adam, Noah, Moses, Isaiah and the many faithful followers in the ages before Christ were not baptized, if they didn't enter into a covenant relationship with Christ, they cannot enter into the Kingdom of Heaven. The modern alternative is to dismiss the commandment of Christ to be baptized as a necessary observance for salvation in an attempt to open some hope that they are not so cruelly damned, but this teaching is no less perilous to the souls of men.

(This line of reasoning may have you asking, what about those who live and die without knowledge of Christ, they are lost. The Book of Mormon helps clarify doctrines briefly mentioned in the New Testament that reveal how Christ's plan is able to reach even those who lived without a knowledge of Christ. This topic will take its own essay.)

At least the Christian theologians of antiquity were attempting to follow Christ's clear command that all be baptized, unfortunately, their belief that no one could be baptized before Christ and thus cutting them off from God's salvation unravels all that God had established from Adam down to Christ. It places the many who worshiped the God of Israel in the performances of the Law of Moses, and who understood that the law drew them to Christ through the promise of his atoning sacrifice for sin, in a state of everlasting damnation. The thought is simply astonishing and has required many Christians over the ages to suspend their own reason, or to conclude that God was not a merciful God.

Another false teaching of Christian antiquity that grew out of this idea, that the essential principles and ordinances of salvation such as faith in Christ and baptism did not exist prior to Christ's coming in the meridian of time, was that that the God of the Old Testament is not the God of the New Testament. All of the false teachings that have come because of the missing truths that Christ was known and worshiped anciently and that baptism and ordinances of the atonement were given anciently, truly baffle me. It is simply impossible for me to believe that the Old Testament prophets, so beloved by Christians as part of our religious foundation, could of come from a people who didn't worship the one true God; and even harder to accept the idea that faithful followers of God are cut off from him forever because he placed them on earth prior to the coming of his Son.

(Who is the God of the Old Testament? Is the God of the Old Testament Jesus Christ? This question I will cover in more detail in a future essay about things the Book of Mormon clarifies)

The Book of Mormon not only establishes the reality of ancient worship of the principles and ordinances of Christ, such as faith, repentance, and baptism, but it tells the story of a branch of Israel who live the Law of Moses with the understanding that the law is a type and symbol of things to come. It makes it clear with no room for confusion that all of God's children, living before or after the atonement of Christ, are saved through faith in Christ and observance of the principles and ordinances of His gospel as given to them in their time.

Nephi, the Book of Mormon prophet, living 600 year before the coming of Christ gives this enlightening testimony of Christ:

"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. For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments. And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins. Wherefore, we speak concerning the law that our children may know the deadness of the law; and they, by knowing the deadness of the law, may look forward unto that life which is in Christ, and know for what end the law was given. And after the law is fulfilled in Christ, that they need not harden their hearts against him when the law ought to be done away." (2 Nephi 25:24-27)

The same Nephi gives this ancient teaching of the place of baptism in salvation:

"Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism—yea, by following your Lord and your Savior down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost... Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost. And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive." (2 Nephi 31:13-18)

To know that God is truly "the same yesterday, today, and forever and the way is prepared for all men form the foundation of the world, if it so be that they repent and come unto him," (1 Nephi 10:18) is such a profound comfort and joy. To know that the God of this world is Jesus Christ, the only begotten Son of our Father in Heaven, is the beginning of coming to truly know God. To witness of Christ and to dispel the confusion of false doctrines that have come about because of plain and precious truths lost from the translations of the Bible, is the primary purpose of God in bringing forth the Book of Mormon in these last days. "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." (John 17:3) Joseph Smith said that "the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book." Truly we must know God more perfectly to come close to Him and the Book of Mormon refuting of false teachings and clarifying teachings the Book of Mormon contains are astonishing in their breadth and scope.