How the Book of Mormon Contains the Fullness of the Gospel

The introduction to the Book of Mormon states that it "contains the fulness of the everlasting gospel," a concept and phrase that is also found in a number of scriptures in the Doctrine and Covenants (see D&C 20:8-9). This phrase occasionally causes some confusion among those who read it. Many suppose that a “fulness” must mean that the Book of Mormon must contain a comprehensive catalog of all LDS doctrines, beliefs, and teachings.  This often leads some to wonder why the Book of Mormon does not deal with certain key doctrines of the faith, such as baptisms for the dead, celestial marriage, or exaltation. Others assume that this statement about the fulness must represent some kind of exclusivist truth claim, or a shot at the truth of the Bible. I believe that this confusion stems from a misconception concerning what the gospel actually entails, and a misunderstanding about what the Book of Mormon is actually supposed to do.

Why Only Jesus Could Be The Christ

Q: Was Jesus the only one who could have been the Savior? Was it possible for someone else to have been the Messiah?

A: Jesus alone was anointed as Savior because He was the only one who had the right to be the Christ (or the Messiah).  He could claim that right because it was His by birthright and by righteousness, and also by covenant.

“Jesus was chosen from before the foundations of the world to be the Christ, the Anointed One…He was the birthright son, and he retained that birthright by his strict obedience” (The Life and Teachings of Jesus and his Apostles, 15).

Christ’s claim to the Messiah-ship is actually fairly well established in scripture (particularly in the Bible).  Here is the case for Jesus’ unique and exclusive claim to the title of “The Christ” as well as to the responsibility and blessings that come with that title.

The Dangers of the Checklist Church

Q: I am a convert of 9 years, and in that time, I have noticed something that bothers me. In particular, I've seen this happen to a couple friends, to two of my own cousins, and even my husband.

They grow up totally devout Mormons, learning to go to primary, young men/women's, serve a mission, get married, go to the temple, etc. But then sometimes people hit a snag. The church says "you must do A,B,C,D and then you get to go to heaven.”  But I've seen some people get to "C" and because of something beyond their control, they can't do that thing. (For example, not qualifying to go on a mission for medical reasons)

For example, one person had a hard time finding a wife. He's only 27 and he acts like his life is over because he's not married yet. My cousin didn't go on her mission and the guy she was with left her, and now she's lost like she has no purpose.

It's like they suddenly don't know what to do with themselves. Like their life just ended. Like they had a map of what to do and the map is messed up so they fall into this really sad and really pathetic depression.

Personally, I don't want my kids exposed to that!  I don't want my son to be depressed and feel like a failure because he didn't follow the A,B,C,D plan to a T.  Watching what this stuff is doing to my friends and family is so sad. My cousin literally just sits in her room crying and feeling sorry for herself because she didn't qualify for a mission. AND ITS NOT EVEN HER FAULT! She's even becoming apostate over it!

I'm so close to pulling my kids out of church and just teaching them at home. I don't want my kids mentally screwed up because of this church and the ridiculous pressure and expectations put on these kids.

Am I wrong? Does anyone else see this?

A:  You are not wrong to be concerned and repelled when you see your friends and family suffering from feelings of inadequacy, depression, and guilt at what they perceive to be their failure to adequately live up to gospel requirements.

Your friends are not alone.  Many Mormons who are doing their best to follow God’s commandments can sometimes feel overwhelmed by the sheer weight and number of things they have been asked to do as members of the church. Some, like your friends, may wrestle with feelings of inadequacy and failure when they don’t manage to measure up.

“Around the Church I hear many who struggle with this issue: “I am just not good enough.” “I fall so far short.” “I will never measure up.” I hear this from teenagers. I hear it from missionaries. I hear it from new converts. I hear it from lifelong members…. Satan has somehow managed to make covenants and commandments seem like curses and condemnations. For some he has turned the ideals and inspiration of the gospel into self-loathing and misery-making” (Jeffrey R. Holland, “Be Ye Therefore Perfect—Eventually,” Ensign, Nov. 2017).

This is unfortunate, because your friends and many others like them don’t need to feel like failures who cannot hope to measure up.  They don’t have to feel like they are stuck, or like their life is over when something doesn’t happen the way they think it is supposed to happen.  Your friends are laboring under some misconceptions about how the gospel is meant to be lived, and this wrong thinking is making them miserable for nothing.

From where I’m standing, there are two problems: First, they (and you) seem to be proceeding from the assumption that there is a checklist (A, B, C…) that we have to follow to a tee if we are going to go to heaven.  Second, they also assume that getting into heaven is the whole point.  Also, as you may have noticed, the problem with this checklist mentality is that it almost immediately starts to fall apart when things in life don’t go according to plan.

Serving a mission, marrying in the temple, paying your tithing, and so forth are all important things, but none of these things is the ultimate goal of gospel discipleship.  Accordingly, the church does not teach that you have to follow a rote list of A, B, C, and D to get into heaven.  What the church does teach is simultaneously simpler and also more complex and elegant than that.

Answers to Hard Questions About The Fall of Adam

Why does the Fall matter?

I have noticed that many people find the story of Adam and Eve, and their fall from the Garden of Eden, to be a puzzling chapter in the story of our shared Judeo-Christian faith.  Many find it hard to account for because it doesn’t seem to fit with modern notions of the origin of our species.  Others struggle with the difficulties that arise over what seem to be difficult doctrinal issues surrounding the fall.  I have even heard Mormons refer to certain aspects of the fall of Adam and Eve as “deep doctrine” as if it is some incomprehensible mystery which cannot fully be understood or explained.  Even those who accept the importance of the Fall of Adam and Eve sometimes struggle with the full significance and meaning of the fall, because the fall is so complex in its ramifications, and the full meaning of the events and symbols used in the accounts of the fall can be confusing and may even be perceived as contradictory to our limited understanding.

Due to these and other difficulties, some are tempted to dismiss the fall as a mere fable, and one that is no longer relevant to us today.  However, this could not be further from the truth.  As modern day prophets have repeatedly pointed out, it is crucial that each of us gain a good understanding of the events and significance of the fall of Adam and Eve, and to do so is actually fundamental to fully celebrating one’s faith.

“Just as a man does not really desire food until he is hungry, so he does not desire the salvation of Christ until he knows why he needs Christ.

No one adequately and properly knows why he needs Christ until he understands and accepts the doctrine of the Fall and its effect upon all mankind.”  (Ezra Taft Benson, “The Book of Mormon and the Doctrine and Covenants,” Ensign, May 1987, 85).

“The simple truth is that we cannot fully comprehend the Atonement and Resurrection of Christ and we will not adequately appreciate the unique purpose of His birth or His death—in other words, there is no way to truly celebrate Christmas or Easter—without understanding that there was an actual Adam and Eve who fell from an actual Eden, with all the consequences that fall carried with it.”  (Jeffrey R. Holland, “Where Justice, Love, and Mercy Meet,” Ensign, May 2015, lds.org).

How Gospel Legalism is Holding Latter-day Saints Back

WARNING:  This post contains several mentions of a word and subject which is probably unsuitable for children.

I spend a great deal of time writing, speaking, and answering questions about religion, so I tend to encounter the whole spectrum of doubts and problems (as well as the best that we have to offer) as I get to know people across the world and the church.  As I have interacted with other Latter-day Saints on questions of religion, I have noticed a certain tendency that I find especially disturbing.  Specifically, I have noticed that some Latter-day Saints like to ask some variation of the “Is [blank] a sin?” question, which is usually accompanied by phrases like “It isn’t expressly forbidden by the general authorities,” or, “it isn’t spelled out in the scriptures (or the policy or manuals of the Church),” with the implication that unless it is spelled out explicitly as a sin, then it must be OK to do.  I have also noticed that the same people often also ask about what the minimum requirements are for any given commandment in order to get into heaven, or avoid hell. These individuals tend to be preoccupied with what exactly constitutes a sin in the eyes of God and the church. This attitude can only be called legalism, and it can be very dangerous.

“Legalism:  Noun.  usage: strict conformity to the letter of the law rather than its spirit.”  (http://thesaurus.infoplease.com/legalism, n. d.)

Case in point, the following question was posted in a Facebook discussion group for Latter-day Saints in order to solicit responses for a podcast:

“I got into a downright weird conversation with someone on whether or not the LDS Church teaches masturbation as breaking the Law of Chastity.

His defense was that there isn't a section in the Aaronic Priesthood Manual or some such work (you know - the Fifth Standard Work) about masturbation and so it isn't a sin” (Joe Rawlins, Facebook post, April 9, 2015).

In response, one person stated that she has never viewed a proscription against masturbation to be part of the law growing up, and that she still doesn’t, and then she posted a link to the Wikipedia definition of the Law of Chastity (as taught by the LDS church).

Another person posted a talk from President Spencer W. Kimball which specifically stated that the law of chastity forbids “all sexual relations outside marriage,” including masturbation, to which the first person replied that she did not see anything expressly forbidding the practice in the youth booklet.

Several individuals argued back and forth about whether or not pornography addiction is an actual or fictional condition, and others made statements criticizing the church’s stance on the subject as being a relic of Victorian era hang-ups about sex, and/or misconceptions about the sin of Onan (as it is often referred to) in the Bible, even going so far as to post a link to an article from Wiktionary defining onanism (see Genesis chapter 38 if you really care to know more).  There was also a protracted argument among several individuals concerning the severity of the sin, and its ranking in comparison to the severity of certain other sins.  Of course the crux of the entire argument had to do with the fact that teachings forbidding the practice of masturbation are not clearly spelled out in scripture.

This whole argument is an example of the irritating legalism that has crept into the attitude of many church members:  "If it isn't specifically spelled out, then I don't have to do it, and if it isn't expressly forbidden then I can do as I please."  Or, more subtly, ranking or defining sins so that some seem less severe than others, or finding ways to fulfill the bare letter of the law without concern for the spirit of the law.  Legalism is a problem for members of the church because it can cause us to miss the whole point of the gospel (and commandment keeping) and the atonement of Jesus Christ, and cause us to become lost in a maze of petty bickering over tiny points of the law. Worse, "by looking beyond the mark" (see Jacob 4:14) we may cause ourselves (and others) to "stumble" and "fall" because of confusion over what is and isn't sin.

The Beatitudes as a Road Map to a Happy Life

The Savior opens his great sermon on the mount with a series of pronouncements that have come to be known as “The Beatitudes.”  The beatitudes consist of a litany of traits that essentially describe Christ himself and thus represent the attributes of a true disciple (or follower) of Christ.  The word “Beatitude” is derived from the Latin adjective beatus, “which means ‘to be blessed’ or ‘to be happy or fortunate’” (Ogden & Skinner, 2006).

The great religious writer Matthew Henry observed that happiness is highly sought after by “a blind and carnal world” and that some even pretend to pursue blessedness, but he laments that “most mistake the end, and form a wrong conception of happiness; and then no wonder that they miss the way.  The general opinion is, Blessed are they who are rich, and great, and honourable [sic] in the world; who spend their days in mirth, and their years in pleasure; who eat the fat, and drink the sweet, and carry all before them with a high hand” (Henry, 1992).

This warped conception of happiness is in fact nothing more than an illusion and those who subscribe to the world’s definition of happiness are sure to be sorely disappointed when they realize that riches and pleasures can only be fleeting and that they can provide no meaningful or lasting happiness or joy, nor can they possibly confer a state of blessedness upon those that heedlessly seek after them.

With His Beatitudes, the Savior presents His disciples with His definition of what it means to be happy, and what it truly means to be blessed.  In doing so he presents us with what some have called “the constitution for a perfect life” (Lee, 1975).  In this he presents us with a series of attributes which characterize the life of a disciple, characteristics from which a happy life can be composed.  Significantly each characteristic described in the beatitudes represents an attribute of Christ’s own life and personality, and thus the beatitudes form a sort of template or pattern upon which we are to model our own lives if we truly seek to follow Christ to the eternal happiness which He has promised each of us.  In order to be truly happy we have to learn how to ‘be’ like the Savior in all that we are.

Christ was deliberate in placing the Beatitudes at the beginning of his sermon. Christ seeks to lift our gaze to a higher goal-a more excellent way, as it were. If the Sermon on the Mount is a road map to happiness and righteous living then the beatitudes represent the destination. As mentioned before, the word 'beatitude' comes from the Latin 'beatus', which means happy, or blessed. The beatitudes are therefore not criteria by which disciples are defined and others are excluded. Rather, they represent the qualities of true happiness and contentment, the dimensions of a life filled with joy. By these we are meant to learn how to recognize behaviors that lead to joy, in contrast to others that can only lead to unhappiness or misery.

The Hidden Atonement Allegory in Philemon

A Verse-by-Verse Break-down of the Atonement Symbolism in Paul's Epistle to Philemon

al·le·go·ry/ˈaləˌgôrē/
Noun:  1) A story, poem, or picture that can be interpreted to reveal a hidden meaning, typically a moral or political one.
            2)  The genre to which such works belong.

The epistle of Paul to Philemon contains an incredibly rich allegory concerning the power of Christ to reconcile man to God through his atonement.  I feel that applying an allegorical interpretation to this letter reveals a particularly significant insight into the apostle Paul’s fully developed understanding of and teachings about the gospel (and the atonement) of Jesus Christ.

I present here a breakdown of Paul’s epistle to Philemon, with all 25 verses broken down verse-by-verse and presented in bold type.  Many (but not all) of these verses are also accompanied by scriptures that support and expound on the principle being taught in Philemon as well as by my own commentary (in italics).  I have provided all of this in order to make plain the allegorical meaning behind the text.

THE EPISTLE OF PAUL TO

PHILEMON

1  PAUL, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,

The Zondervan NIV study bible has this to say in its introduction to the epistle to Philemon:

    “Paul wrote this letter to Philemon, a believer in Colosse who, along with others, was a slave owner...One of his slaves, Onesimus, had apparently stolen from him (cf. v. 18) and then run away, which under Roman law was punishable by death.  But Onesimus met Paul [apparently during Paul’s incarceration in Rome] and through his ministry became a Christian (see v. 10).  Now he was willing to return to his master, and Paul writes this appeal to ask that he [Onesimus] be accepted as a Christian brother ( v.17).”

2  And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:

2 Corinthians 5:20  Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.

Understand that from this point on Paul is speaking in the person of Christ-that is, he represents Christ-both in the sense that as an apostle Paul is an actual representative of Christ, and more particularly that Paul figuratively represents Christ for the purposes of this allegory.  Philemon in turn represents God, the injured party who has the right (according to justice) to seek redress for Onesimus’ transgressions, which in this case (and for the sake of the allegory) means death.  Onesimus represents fallen man, or in other words, you and I.  He (and we) has become estranged from the Master through transgression, and without intervention (to wit: mediation) from another Onesimus (and we) have no hope of reconciliation with his (our) estranged master and therefore must face death as the rightful penalty for his (our) crimes.  Fortunately for Onesimus (and us), Paul does intercede and (in his role as Christ) pleads for mercy on behalf of Onesimus and beseeches Philemon to accept him back into his household once again on the condition that Paul will pay Onesimus’ debt.  Paul cites the debt which he merits from Philemon in order to incite him to have mercy on Onesimus.  Rome represents the fallen world, and Philemon’s home represents heaven (specifically God’s throne).

Remember:

Paul: Christ
Philemon: God
Onesimus: You and I
Rome: The fallen world
Philemon’s household: Heaven/God’s household and throne
Death: Hell/consequences of sin

The Enduring Power of Charity

Q:  What does it mean, in practical terms, that Charity endureth forever?

A:  I think that to understand what Mormon meant when he told Moroni that "Charity...endureth forever" as it applies to us, we need to back up a few verses and look at the attributes of charity:

Moroni 7:45  And charity suffereth long, and is kind, and envieth not, and is not puffed up, seeketh not her own, is not easily provoked, thinketh no evil, and rejoiceth not in iniquity but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things.

When Mormon describes these attributes, he is not just describing the characteristics of an abstract principle, nor is he solely describing the attributes of Christ and His life.  Mormon details the components of the pure love of Christ to the end that we can learn what it takes to shape our lives and our selves to resemble the life and person of Jesus Christ.

Moroni 7:47  But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him.

The whole point of the gospel is to help us to become like Christ so that we can gain eternal life.  The crowning principle of the gospel, and the most enduring attribute and quality of Christ's life is charity, and unless charity becomes our most defining attribute and quality as well we cannot truly become like Christ.

The Three Pillars of Personal Testimony

We live in a world in which we are constantly assailed by the trials, temptations, opinions, philosophies, creeds, heartache, betrayal, and grief that are a part of this life.  Some of these things are incidental to a life lived in a fallen world, and some of these afflictions can be attributed to the determined assault of Satan.  In light of the fierce trials and temptations that we are called upon every day to face, it is crucial that we learn to build ourselves "upon the rock of our Redeemer".

How to Overcome Temptation and Trials: Why the Sunday School Answers are not Enough

There is a misconception about the so-called Sunday school answers (prayer and scripture study and church attendance) that I wish to dispel:

The acts of prayer and scripture study and even church attendance, while vital components in our personal efforts to become more like Christ, do not of themselves confer upon anyone any kind of talismanic protection, be that from temptation, trial, or depredation.

Case in point:  it is common to hear people who are presented with a grievous spiritual challenge such as same gender attraction, or an addiction of some kind, etc.  who declare that they feel that if only they could pray even harder and be even more diligent in studying their scriptures then they might be able to "fix" themselves.  Their hope is that by being "more righteous than righteous" they can somehow demonstrate to God the sincerity of their desire to be rid of the "thorn in the flesh" which plagues them.  They are inevitably disappointed in this effort, which often leads to disillusionment and frustration on their part, and more often than not this leads them to give up on themselves and/or the church, or even God.

Why Repentance Brings Hope

Repentance is probably one of the most poorly understood terms in all of the gospel, despite the fact that it is among the first principles and ordinances that form the basis of the Gospel of Jesus Christ. Many people are afraid of repentance; some are afraid of the consequences that are likely to occur if they were to admit to any wrong doing, and others dread the potential loss in social standing and status that can come with an admission of sin. There are those who resent the notion that they need to repent, because they insist that they do not sin and they therefore resent the implication that they might be a sinner.  Others will not accept that they even need to repent, because they do not think that what they are doing is wrong and they therefore resent those that suggest that they might need to change.  Almost all of these people mistakenly think that repentance involves punishment and suffering, and therefore they tend to react badly when someone (a loving family member, a bishop, or a general authority) counsels them to repent.  The reasons why people may have a problem with repentance are many, but principal among them is surely a fundamental misunderstanding of what actually constitutes true repentance.  However, when one takes the time to contemplate and comprehend the true meaning of repentance, it becomes a sublime doctrine of love and forgiveness and relief from the burden of sin.

"[Repentance is] perhaps the most hopeful and encouraging word in the Christian vocabulary. We thank our Father in Heaven we are allowed to change, we thank Jesus we can change, and ultimately we do so only with Their divine assistance." (Jeffrey R. Holland, “Broken Things to Mend,” Ensign, May 2006).

Where Does the Word 'Repent' Come From?

When repentance is taught in the Old Testament, the original writers used either of two Hebrew verbs, nacham and shub. According to The Hebrew and Aramaic Lexicon of the Old Testament, nacham means “to be sorry, come to regret something, to repent.”  Repentance is more than just feeling sorry for one’s actions though, and the prophets who wrote the Old Testament knew that, which is why they also chose to employ the verb shub. "Shub means ‘to turn from’," as Elder Theodore M. Burton explains:

How to Give a Simple Answer to a Casual Question About the Church.

The 2 most basic points you should cover, plus 7 points of introduction to the beliefs of The Church of Jesus Christ of Latter-day Saints, followed by tips on how to effectively share the gospel in an informal setting.

My friend D.T. sent me the following question which I feel is an important one for all church members who know that they need to share the gospel, but don't feel like they quite know how to go about it.

"How would you answer a question about your religion in an informal sense, for instance in an impromptu online chat?"

Naturally, my answer would depend on the contents of any specific question, but I would generally respond to a casual question about what we believe by touching briefly on two major points, with an emphasis on establishing common ground with those who are curious about our faith.

      1)  We believe in Jesus Christ.  The first of our thirteen principal articles of faith states that, “We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.”  We believe that Jesus Christ died for the sins of all mankind and that he was resurrected so that all mankind might live again.  We worship Him as the living Son of the living God, and we believe that it is through Him that all men may be saved if they will have faith in His name, repent of their sins, and follow the principles and ordinances of the Gospel that He taught.

2)  The gospel blesses families.  Most people care very little for a history lesson, or a complicated discussion regarding doctrine or scripture, but they do have a family, and the knowledge that they can be together with their family for eternity is a big deal to many people. More importantly, I found on my mission that a lot of people responded even more enthusiastically to the idea that by living the gospel as a family they would actually WANT to be together for eternity.

In most casual interactions regarding the church the curious person generally only wants and/or needs a small amount of information about the church. Therefore I find it is wise to stick to the most basic and fundamental elements of our faith.  If someone asked me to give them more than just the basics which I have mentioned above, I would focus on some or all of the following elements (I would probably stick to some variation of these simplified headers alone, depending on the situation, and most importantly, on the guidance of the spirit):

1) Jesus Christ organized a church: We believe in Jesus Christ, which is an important thing that we have in common. What you may not know is that while Jesus walked the Earth He organized a church that was built on a foundation of apostles and prophets, who were called and ordained by Jesus Christ himself. Jesus gave the twelve apostles power to work miracles, teach, and baptize in his name. These men were also authorized by God to direct the Church after Christ’s death. You can read about this in the Bible. We also use the Bible, and we consider it to be God’s word.

2) The Church of Jesus Christ was lost: Not long after Christ’s death, the Lord’s apostles and prophets were killed and not replaced. Without the guidance of the Lord’s chosen apostles and prophets many of the truths that were taught by Jesus and His apostles were lost or polluted over time through the mistakes of well-meaning but uninspired men, or through deliberate interference by enemies of the gospel. This meant that the church that Jesus Christ set up, and which was guided by those He had called and ordained, was lost.

3) The same Church of Jesus Christ was restored: Many different churches arose over the centuries since the death of the apostles, each one using the same basic Bible, and each claiming to represent the will of the Lord. In 1820, a young boy named Joseph Smith prayed and asked God which church he should join. God and Jesus Christ appeared to him in a vision and told him not to join any of them because the church that Jesus had set up was no longer on the Earth. Joseph was chosen by God to become the first prophet on Earth since the death of the prophets and apostles of New Testament times. As a prophet of God, he was called to restore and organize the same church that Jesus Christ set up, which had been lost with the death of the original apostles.

4) “By their fruits ye shall know them” The Savior Himself taught us how to recognize a true prophet of God in Matthew 7:15-20:

“Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them.”

The “fruit” of Moses was the Ten Commandments; the “fruit” of Noah was the Ark, and so on. The fruit of a prophet is the work that he does at God’s command. By it you can know whether or not he truly speaks for God.

5) The Book of Mormon is the evidence (the “fruit”): In New Testament times, The Lord’s apostles and prophets kept a record of their testimonies concerning the reality and divinity of the Savior Jesus Christ. They also bore witness of the resurrection of the Lord Jesus Christ. The New Testament is the “fruit” by which you can know that the apostles and prophets who wrote it truly acted under God’s direction. On the other side of the world, at around the same time, other prophets kept a similar record of their testimonies of the reality and divinity of the Savior, and they bore witness of His resurrection when the resurrected Lord appeared to the people here in the Americas. This record is called the Book of Mormon. God gave the Prophet Joseph Smith this ancient record, and with it he was given the ability to translate this record for our day. The Book of Mormon is his “fruit”, and also the fruit of the Lord's church in our day.

*You may also wish to emphasize that members of the Church of Jesus Christ of Latter-day Saints also believe the Bible to be the word of God, and that we value it equally as scripture alongside the Book of Mormon. The Book of Mormon is in no way intended to replace or supersede the Bible, and we live our lives according to the precepts taught in both books.

6) You can know that this is Christ’s church if you will read the Book of Mormon and ask God in prayer if it is true. You have to taste a fruit to know if it is good. If you will read from the Book of Mormon and sincerely pray and ask God to tell you if it is true, the Lord will tell you that it is true through the Holy Ghost. If it is the word of God, then Joseph Smith is a prophet of God. If Joseph Smith is truly a prophet, then the Lord truly has called him to restore and organize the Church of Jesus Christ today, just as it was organized by Jesus and His apostles and prophets in New Testament times. The only church that you need to join is the one that Christ set up, so shouldn’t you find out if this is the one?

7) We are the Church of Jesus Christ in this day. The name “Mormon” is just a nickname. The actual name of the church is The Church of Jesus Christ of Latter-day Saints. As you might have gathered from our name, we are The Church of Jesus Christ (the same church that Christ set up during New Testament times). The “Latter-day” part of our name refers in part to the fact that we are that same church but in this day and age instead of two thousand years ago. In New Testament times, the members of Christ’s church were called saints. Since we are members of the same church we are also called saints. We have a prophet and twelve apostles, who are called of God just like those prophets and apostles in New Testament times. You should come to church with me Sunday to see what the Church of Jesus Christ is like.

Sharing the gospel naturally

Any returned missionary can tell you that my seven points closely mirror certain portions of the introductory lesson that the full-time missionaries teach to their investigators. That is because these points are a good simple introduction to our church.

Many members worry that they do not know enough about the gospel themselves to feel secure about sharing it with others.  While I encourage everyone to learn more about the gospel and church of Jesus Christ, most people do not want to hear a long-winded discussion of doctrine, so you don’t have to worry about your scripture-knowledge (or your relative lack thereof). A simple testimony that this is Christ’s church is often sufficient, and you can leave the tough stuff to the missionaries.

Beyond that, I would suggest sharing what Jesus Christ and His gospel (and your membership in His church) have done for you personally to bless you in your life. Most people are missing something in their lives, and that something is usually true joy. If you can help them to see that the gospel of Jesus Christ has brought you true joy in your life, they will want for themselves that which you have already obtained.

If the opportunity presents itself, I have often found that the best answer to almost any question about the church is an invitation along these lines: “Why don’t you come with me to my church this Sunday and find out?” If this is too direct for you, consider inviting them to a ward or stake party or service project, or to a mutual or FHE activity (if those apply).  At the very least this will help you to introduce the Church and its members to your friend in a relatively non-threatening way.  I prefer inviting people to church because I feel that the spirit is there more strongly, plus your guest is more likely to hear discussions about our beliefs at church than he is at a ward potluck dinner, but you have to start somewhere.

Who am I?  I’m a Mormon!

I think that the church's new campaign that showcases various regular folk who declare "I’m so-and-so, and I'm a Mormon" is inspired. It is a lot easier for people to understand us and feel friendly toward the church if they know that the coworker they respect, or the teacher who cares so much about their children, is a member of the Church of Jesus Christ of Latter-day Saints.  Conversely, it is a lot easier to demonize a group with whom you have never knowingly had any meaningful contact.  The church will seem a lot less strange to others when people no longer see Mormons as strangers.

You as an individual can be a walking testimony of the gospel and for the church if you are worthy of the companionship of the Holy Ghost. Most people won't be able to put their finger on what makes you different, but they know that they want it, whatever it is. Your job then comes down to prayerfully seeking the direction of the Holy Ghost to know when, where, and with whom to share the gospel. On the whole, though, there aren't a lot of people who don't need to hear the gospel, so don't over-think it. You can turn almost any inquiry into the church into an invitation to join you at church on Sunday, where the spirit will be strong, and at the very least they will see that Mormons aren't crazy Satan worshipping cult members.

Don’t worry too much about losing your friends by bringing up religion.  As long as you are sensitive and appropriate in your approach to sharing the gospel, your friends will stay your friends, especially if they know that your invitation proceeds out of sincere feelings of friendship, and that you will not hold it against them if they decline. You should also take steps to help your friends to understand that you will not harass them about religion if that makes them uncomfortable. Most of your friends will be flattered that you thought enough of them to ask, even if they ultimately do not take you up on your offer. Most importantly, keep it casual-don't think that you have to fall down weeping with the power of your testimony-the person in question probably will be happiest if you give them an answer to their question in the most simple and direct way possible.

Here is an article called “Sharing the Gospel Naturally,” which features some good tips for ways to break the ice with your friends without making a big production out of it. It was published on the LDS church’s own official website, and it also includes links to ten church produced videos which you can share with your friends online.

Sharing the gospel online

As for a situation in which you may be chatting with a stranger online, short and sweet is the best, and if they become impolite (as anonymous people on the internet are often wont to do) you can bear your testimony and get out of there, which is essentially what our young missionaries are told to do when a person tries to draw them into an argument. The spirit will leave when you start arguing with someone, so you are just wasting everybody's time if you think that an argument will convince someone of the truth of the gospel message (only the spirit can truly do that). If you feel that a belligerent individual is simply misinformed, you can send them a link to Mormon.org for answers to their concerns.  Here is a list of helpful tips for sharing the gospel online:

For more tips on the sharing the gospel (especially online) you should read the full article "The Do’s and Don’ts of Defending Your Beliefs" from which the above graphic is taken.  This article contains excellent advice from the Church magazines about the right way and the wrong way to go about defending the faith, sharing our beliefs, and standing up for what is right.

The Church of Jesus Christ of Latter-Day Saints has also recently provided a series of short online videos designed to give a simple introduction to the church which you might find convenient and useful when you are called upon to explain and introduce the church and the restored gospel of Jesus Christ to others:

The Hard Facts About Temple Marriage as a Requirement for Exaltation.

A friend of mine (who is fairly knowledgeable about the church, even though he is not a member) asked me a series of questions after his (member) girlfriend made him read my post on the importance of and necessity for eternal marriage in the temple. Most of his questions dealt with our views on life after death, and they resulted in my seven part series on that subject. After all was said and done, he pinned me down and made me give him this direct answer concerning the hard facts when it comes to the requirements for exaltation. I deliberately elected to employ language which I felt was appropriately vague in my previous post on temple marriage, however he needed a more definite answer. My first post on temple marriage is more eloquent and exhaustive, and so you might find it helpful to review my previous post on Temple Marriage.


Q: I feel like I am missing one thing to tie it all together. Where in scripture (besides D&C 76:50-54,69-70) does it say that you need the saving ordinances performed at the temple (namely marriage) to be allowed into the celestial kingdom?

Christ and the Healing Power of the Atonement

 Q: I was wondering if you have some good advice on how to strengthen your faith in Christ's ability to heal you?

A: My answer will be in two parts: The first will deal with Christ, and his power to heal all wounds (both physical and spiritual) through the atonement. The latter portion will deal with the faith that each individual must exercise in order that we might more fully partake of the power of the atonement. (p.s. I think some of the best stuff is at the end, so read the whole thing so it will make sense to you.)

Do all roads lead to God? Why does there have to be one true church?

This is part of a question that I received from a friend of mine. I have edited my answer both for the sake of clarity, and also to remove any personal references that might infringe on the privacy of my friend. 

Q: What’s with the one true church thing? Sometimes it just feels like they (the LDS church) want me to join some elitist club or something. Is the whole “one true” thing really necessary? Like I said, I believe in logic, and the LDS seem to make the most sense, but what does it matter if I’m a card carrying member if I believe?

What happens to us when we die? Part V: Degrees of Glory

Click to go to a previous installment:

Part IV: Judgment

Part III: Resurrection

Part II: The Spirit World

Part I: Death

V. Degrees of Glory

Paul taught in 1 Corinthians 15 that while all men will be resurrected, not everyone will be resurrected to the same state of glory. He compares these degrees of glory to that of the sun, the moon, and the stars respectively. In so doing he is merely using a comparison to illustrate the glorious nature of the resurrection of our bodies, and the difference in glory among the states to which a man may be resurrected.

Is the atonement of Jesus Christ enough for all of us?

A friend of mine sent me this question, and I responded, quite a while ago. I happened to re-read my response to her question this morning, and I decided that I had not covered all of the points that should properly be covered in addressing a subject such as this. In light of the things that I have learned since I wrote this, I thought that I could add some new insights to an old question.

Q: Why was the suffering and death of Jesus Christ ENOUGH to atone for the sins of all of us?

A: In the Book of Mormon, the great teacher Amulek taught that "there can be nothing which is short of an infinite atonement which will suffice for the sins of the world" (Alma 34:12).  That means that only a sacrifice which endures for eternity, and which is infinite in capacity, can satisfy the debt which each of us has incurred through our transgressions. What is it about Christ, and the atonement which He performed, that made his sacrifice sufficiently infinite to atone for the sins of the world?

Christ kept the whole law (see 1 Peter 2 :21-25 and 1 John 3:4-5 and James 2:10) so he could intercede for us based on his own merits, a claim that no other can make. (See Hebrews 5:8-10)  Also, Christ (in concert with God) was acting in accordance with the lawfully prescribed method for expiating sins (by offering himself). (I deliberately chose not to use the term "legally" though one might make the argument that it applies in this instance.) He did so namely by complying with the ordinance that called for the sacrifice of blood to atone for sins (see Exodus 30:10; Leviticus 17:11). Alma 34:11-16 explains this rather well. I refer you also to Hebrews 8:18-22, and Hebrews 9:13-14. Hebrews 10 explains in great detail the ways in which animal sacrifice was only a precursor to and ultimately an inferior shadow of that great and last sacrifice wherein "we are sanctified through the offering of the body of Jesus Christ once for all". Christ’s sacrifice not only surpasses the power and effectiveness of the old law of sacrifice, but it is also in perfect harmony with (and in fact fulfills the requirements of) that same Law, as Paul explains in Hebrews. Paul goes on to explain that the demands of the Law required Christ to make that final redeeming sacrifice by “ the offering of [his] body…once for all” (see Hebrews 10:10) and he declares further that “… by one offering he hath perfected for ever them that are sanctified.” (See Hebrews 10:14).

Why Do We Need The Book of Mormon?

A friend of mine sent me this interesting question about the Book of Mormon last year, and I thought that I would share my response with you, my loyal readers.

Q:  J. and I were wondering what the purpose for the Book of Mormon is. We understand the Doctrine and Covenants, but are a bit lost otherwise. Figured we would ask you.

A:  A helpful way to look at it is to lose the artificial distinction between one piece of God's word and another. The Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price all consist of God's word given to his Prophets who in turn were authoritatively commissioned to teach His laws and institute His ordinances, and keep records of God's dealings with his people. While the prophets in the Book of Mormon happen to be different men than the prophets in the Bible and other books of scripture, that doesn't change the fact that they were called by and ordained through the power of the same God.  It would be illogical to accept Isaiah, but reject Matthew, just because they came from different eras.

Are We Saved by Grace, or by Works?

In the centuries that have passed between the death of the Apostles and our modern age there has been much debate and disputation over the precise nature and means of our individual and collective salvation. Since the Reformation, this debate has largely taken the form of a question of whether faith (or grace) alone will bring salvation, or if works are necessary as well (or instead), and if so, to what degree? Most often, this has been couched in a sort of Faith VERSUS Works argument in which opposing camps put forward one or the other as competing and opposing routes to salvation.

This argument often centers on the idea that we are saved by the grace of God regardless of our personal actions, and that any notion that we must complete a checklist of works in order to gain admittance to heaven is the worst kind of human arrogance, and a relic of the long-abandoned Law of Moses. This doctrine was a natural reaction by the Protestants of the Reformation to the Catholic assertion that one must receive certain rites, and complete certain performances under the exclusive auspices of the Church in order to gain salvation. The Protestants referred to Paul’s writings as they denounced the notion that salvation depends on empty performances (or as Paul puts it, dead works). Some even went so far as to say that it does not matter what we as individuals do, salvation through the grace of Christ is a free gift to all, saints and sinners alike, regardless of any action or lack thereof on our part. They claimed that, due to our mortal weakness, we are incapable of keeping the commandments, and that keeping them is no longer necessary in any case, because we are all saved through the atonement of Christ. In another view, John Calvin, in his doctrine of predestination and total election, claimed that God has already determined who is saved, and who is not, and that we have no choice in the matter.

As a missionary I talked to many people who tried to draw me into an argument over whether salvation is through faith or through our own works. These people often proceeded from the false assumption that the Church of Jesus Christ of Latter-Day Saints is a “works church” (as opposed to a church that teaches that salvation comes only through the grace of Christ), and that it was their task to instruct me and my companion on the non-biblical fallacy of our doctrine.

The fact is that the LDS Church is not a “works church,” nor is it entirely a “grace church” in the sense that many evangelical Protestants define both terms today. My answer to the question of which of the competing doctrines of Salvation by Faith alone and Salvation by Works alone (as the world understands them) is the true one is a resounding “neither!"