Enrichment A
The Warning Voice

(A-1) Introduction

In every era when the standard of the gospel of Jesus Christ has been raised, the authorized servants of the Lord have been called to take the message of salvation to those who do not have it and sound the warning voice: a voice of gladness in the saving principles they teach, a voice of eternal truth calling the honest in heart to the family of believers whose hope is in the Redeemer, a voice of warning of sorrow and judgments for those who reject the message. In the latter days the Lord has again called His servants to go to every nation, kindred, tongue, and people to sound the warning trump of God. The divine commission to the Church is unmistakable and when properly accomplished leaves the people of the world without excuse. It is not merely the Lord’s wish that the warning voice be given the world; it is His divine command.

Missionaries raise the “voice of warning” (D&C 1:4).

(A-2) What Is a Voice of Warning?

Ancient Israel grew to maturity through the adversity of Egyptian bondage and was given the breath of life by the Lord through Moses. As he led this great army of doubting disciples through forty years of wanderings, an interesting means of communicating with the people was adopted. A trumpet was sounded that could be heard throughout the entire camp (see Leviticus 25:9). This trump was very loud (see Exodus 19:16) and was the alarm that aroused Israel and called her to action both in times of war and danger (see Numbers 10:9; Ezekiel 33:3) and in times of jubilee and celebration (see Leviticus 25:9).

The Lord has used the symbol of the sounding of a trump and the raising of the warning voice to signify His call to repentance, His call to defense against evil and designing men, His call to battle in the war of righteousness against the evil foe. In short, today the warning voice gives the world a clear signal of the restoration of gospel truths. The message of the Doctrine and Covenants is one of jubilee and celebration for the righteous; but it is a terrible trump of warning to the wicked, alerting them to the immediate peril that awaits the unrepentant at the coming of the King of Glory. For the righteous it is the voice of gladness announcing the joyous blessings that accompany gospel living and also the near advent of the Prince of Peace. But for those who will not heed, it is a voice of judgment and woe. For one last time the trump warns the camp (in this case, the world) that if they do not repent, not only will they experience spiritual misery and damnation, but also the judgments of God will be unleashed on the world.

Does it seem a bit audacious that we in the Church should think that the responsibility for taking the message of salvation to the entire world rests upon our shoulders? Does the task seem a bit overwhelming? The membership of the Church in 1980 constituted only slightly more than 1/10 of one percent of the world’s population (see Ensign, Apr. 1980, p.15). In other words, only about one person in every thousand was a member of the Church. But you must remember that our task is not to convert every person in the world but to give all the world’s people a chance to hear the warning voice, to listen to the message of salvation, and to choose for themselves. Though the task may seem overwhelming at first, the Doctrine and Covenants leaves no doubt that that is exactly what the Lord expects of His Saints. Study the following scriptures and on a separate sheet of paper answer the questions. D&C 1:1–4. To whom is the voice of warning in the last days? Through whom is the voice of warning to come? The following diagram shows the relationships spoken of in this passage of scripture. What implications does this passage have for you personally? D&C 1:11–14. If your home caught fire and your family members were in their beds asleep, unaware of their danger, would you not feel a desperate urgency to warn them? What great spiritual disaster is coming to the inhabitants of the earth? What are your obligations in this case? D&C 1:17–18. What is one of the major reasons for the Restoration? Is Joseph Smith the only person given this responsibility? Who are the “others” spoken of in verse 18? D&C 1:34–35. The Lord says He is willing to make these things known to all people. What means does He use to do so? Why doesn’t the Lord just appear on a mountaintop to all people and warn them directly? D&C 1:37. If you seriously accept the commandment to raise the voice of warning, what should you do?

 (A-3) To Whom Is the Voice of Warning Given, and Why?

Before the Savior comes in clouds of glory to claim His own, the warning voice shall be taken to all people “by the mouths of my disciples whom I have chosen in these last days. . . . Wherefore the voice of the Lord is unto the ends of the earth, that all that will hear may hear . . . and the day cometh that they who will not hear the voice of the Lord, neither the voice of his servants, neither give heed to the words of the prophets and apostles, shall be cut off from among the people.” (D&C 1:4, 11, 14.) Then the Lord added this powerful reminder: “What I the Lord have spoken, I have spoken, and I excuse not myself; and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same” (D&C 1:38).

The world is confused, and people of all nations run to and fro seeking they know not what while evil forces on every hand entrap and enslave the sons and daughters of God. The Lord knew the great danger to His children and sent forth the warning voice through His authorized servants. One such voice was raised by President Ezra Taft Benson, who, in general conference, charged the leaders of the nations to forsake their evil ways and humble themselves before the God of heaven. He warned that if they and their people fail to repent there will follow terrible judgments and calamities as the wicked reap the whirlwind:

“The voice of warning is to all people by the mouths of his servants. If this voice is not heeded, the angels of destruction will increasingly go forth, and the chastening hand of Almighty God will be felt upon the nations, as decreed, until a full end thereof will be the result. Wars, devastation, and untold suffering will be your lot except you turn unto the Lord in humble repentance. Destruction, even more terrible and far-reaching than attended the last great war, will come with certainty unless rulers and people alike repent and cease their evil and godless ways. God will not be mocked. He will not permit the sins of sexual immorality, secret murderous combinations, the killing of the unborn, and disregard for all his holy commandments and the messages of his servants to go unheeded without grievous punishment for such wickedness. The nations of the world cannot endure in sin. The way of escape is clear. The immutable laws of God remain steadfastly in the heavens above. When men and nations refuse to abide by them, the penalty must follow. They will be wasted away. Sin demands punishment.

“When the voice of warning goes forth it is always attended by testimony. In the declaration issued by the apostles of the Lord Jesus Christ in 1845, this is the testimony which was borne, and we who are the apostles today renew it as our witness.” (In Conference Report, Oct. 1975, p. 48; or Ensign, Nov. 1975, p. 34.)

The world has not seen a more critical need for the saving truths of the gospel since the days of Noah, so increased numbers of laborers are being called to go to take the message of the Restoration to every people. President Spencer W. Kimball noted the present and future need for the voice of warning to be sounded in every nation: “We have established new missions covering almost all of the free world, and we are turning our attention more diligently now to one day sharing the gospel with our Father’s children behind the so-called iron and bamboo curtains. We have need to prepare for that day. The urgency of that preparation weighs heavily upon us. That day may come with more swiftness than we realize.” (In Conference Report, Apr. 1979, p. 3; or Ensign, May 1979, p. 4.)

(A-4) No Unhallowed Hand Can Stop the Work

Foreseen by nearly every prophet of old, one of the most remarkable accounts of the restoration of the kingdom of God in the last days was given by Daniel. The king of Babylon, Nebuchadnezzar, enthroned in royal splendor in one of the most renowned cities of the world, had a dream. Before him stood an image with a head of gold, breast and arms of silver, a belly of brass, legs of iron, and feet and toes part iron and part clay. He saw a stone cut from the mountain without hands that rolled forth and smote the image, breaking it to pieces. The pieces became like chaff, scattered before the wind. The stone, representing the restoration of the Church and kingdom of God, became a great mountain and filled the earth. (See Daniel 2:31–36.)

The reality of Daniel’s prophecy can be seen in the pattern of growth of the Church. President Spencer W. Kimball said: “It is estimated that it took 117 years, from 1830 to 1947, to attain one million members. Then it took sixteen years, from 1947 to 1963, to reach the second million members, and then nine years, 1963 to 1972, to attain the third million.” (In Conference Report, Oct. 1976, p. 4; or Ensign, Nov. 1976, p. 4.) By the end of the year 2000, the Church was growing by over 350,000 members a year and had over eleven million members.

The great stone was seen to roll forth and strike the kingdoms of this world and break them into pieces. The adversary is well aware of the prophecy and the promise that his dominions will ultimately be overthrown through the power of the Restoration. Therefore he exerts every effort to thwart the work of God (see D&C 3:3). The Doctrine and Covenants teaches that Satan inspires people of influence to marshal their forces of destruction against the kingdom of God; Nephi saw in vision the time when the kingdom of Satan would gather multitudes together to fight against the Church of the Lamb (see 1 Nephi 14:13). Nevertheless, the Lord said, “I will not suffer that they shall destroy my work; yea, I will show unto them that my wisdom is greater than the cunning of the devil” (D&C 10:43). Elder Neal A. Maxwell warned that in such a struggle the Saints “may even see a few leave the Church who cannot then leave the Church alone. Let these few departees take their brief bows in the secular spotlight; someday they will bow deeply before the throne of the Almighty, confessing that Jesus is the Christ and that this is his work. Meanwhile, be unsurprised if, as the little stone seen by Daniel rolls relentlessly forth, some seek to chip away at it (see Dan. 2).” (In Conference Report, Oct. 1980, p. 17; or Ensign, Nov. 1980, p. 14.)

The warning voice cannot be silenced. The Prophet Joseph Smith said, “No unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done” (History of the Church, 4:540).

(A-5) Who Is to Give the Voice of Warning?

The trump of God must be sounded to every nation, kindred, tongue, and people, saying, “Fear God, and give glory to him . . . for the hour of his judgment is come” (D&C 88:104). The elders of the Church have been given the responsibility to raise that warning voice (see D&C 43:15, 19–20, 28).

Since the Lord has identified the Church as the warning agent, every member is responsible to be a missionary to lift up the trump and sound the warning so that (1) the wicked will be left without excuse; (2) the members will free themselves from the blood and sins of this generation; and (3) the righteous will be gathered from all nations to enjoy the blessings of salvation and escape the coming judgments.

Using the idea of a watchman on a tower, the prophet Ezekiel taught the principle of personal accountability that attends the receiving of the gospel (see Ezekiel 3:17–19). The Doctrine and Covenants teaches with equal clarity that this responsibility rests with more than just the prophets. Speaking to the elders of the Church, the Lord said: “Behold, I sent you out to testify and warn the people, and it becometh every man who hath been warned to warn his neighbor. Therefore, they are left without excuse, and their sins are upon their own heads.” (D&C 88:81–82.)

Who in the Lord’s Church has the responsibility for sounding the trump of warning to the world? President Spencer W. Kimball said:

“I was asked a few years ago, ‘Should every young man who is a member of the Church fill a mission?’ And I responded with the answer the Lord has given: ‘Yes, every worthy young man should fill a mission.’ The Lord expects it of him. And if he is not now worthy to fill a mission, then he should start at once to qualify himself. The Lord has instructed, ‘Send forth the elders of my church unto the nations which are afar off; unto the islands of the sea; send forth unto foreign lands; call upon all nations, first upon the Gentiles, and then upon the Jews.’ (D&C 133:8.)

“Thus, the elders—the young men of the Church of the age to be ordained elders—should be prepared and anxious to fill a mission for the Church throughout the world. Presently, only about one-third of the eligible young men of the Church are serving full-time missions! One-third is not ‘every young man.’

“Someone might also ask, ‘Should every young woman, should every father and mother, should every member of the Church serve a mission?’ Again, the Lord has given the answer: Yes, every man, woman, and child—every young person and every little boy and girl—should serve a mission. . . . Each of us is responsible to bear witness of the gospel truths that we have been given. We all have relatives, neighbors, friends, and fellow workmen, and it is our responsibility to pass the truths of the gospel on to them, by example as well as by precept.

“The scriptures are abundantly clear in stating that all members of the Church are responsible to do missionary work: ‘It becometh every man who hath been warned to warn his neighbor.’ (D&C 88:81.) . . .

“. . . Perhaps the greatest reason for missionary work is to give the world its chance to hear and accept the gospel. The scriptures are replete with commands and promises and calls and rewards for teaching the gospel. I use the word command advisedly, for it seems to be an insistent directive from which we, singly and collectively, cannot escape. Furthermore, the command is clear that not only must all members of His church give missionary service, but we must take the gospel to all the children of our Heavenly Father on this earth.” (“It Becometh Every Man,” Ensign, Oct. 1977, pp. 3–4.) No one can escape the charge to raise a warning voice in some way.

(A-6) Summary

Mighty in power, terrible in judgment, glorious in destiny, the Church has been cut out of the mountain without hands and is rolling forth to fill the earth. Truly the kingdom of God is sounding, and every ear shall hear, every eye shall see, and every heart will be penetrated. The only question that may remain unanswered is the one that can only be answered individually by each member of the Church: Will I serve? Will I truly live by every word that proceeds from the mouth of God? (See D&C 98:11.) Therefore, now is the time to decide, if the decision has not already been made, simply to do it!

Enrichment B
Establishing Zion

(B-1) Introduction

The Prophet Joseph Smith wrote: “The building up of Zion is a cause that has interested the people of God in every age; it is a theme upon which prophets, priests and kings have dwelt with peculiar delight; they have looked forward with joyful anticipation to the day in which we live; and fired with heavenly and joyful anticipations they have sung and written and prophesied of this our day; but they died without the sight; we are the favored people that God has made choice of to bring about the Latter-day glory; it is left for us to see, participate in and help to roll forward the Latter-day glory, ‘the dispensation of the fullness of times, when God will gather together all things that are in heaven, and all things that are upon the earth, even in one,’ when the Saints of God will be gathered in one from every nation, and kindred, and people, and tongue, when the Jews will be gathered together into one, the wicked will also be gathered together to be destroyed, as spoken of by the prophets; the Spirit of God will also dwell with His people, and be withdrawn from the rest of the nations, and all things whether in heaven or on earth will be in one, even in Christ. The heavenly Priesthood will unite with the earthly, to bring about those great purposes; and whilst we are thus united in the one common cause, to roll forth the kingdom of God, the heavenly Priesthood are not idle spectators, the Spirit of God will be showered down from above, and it will dwell in our midst. The blessings of the Most High will rest upon our tabernacles, and our name will be handed down to future ages; our children will rise up and call us blessed; and generations yet unborn will dwell with peculiar delight upon the scenes that we have passed through, the privations that we have endured; the untiring zeal that we have manifested; the all but insurmountable difficulties that we have overcome in laying the foundation of a work that brought about the glory and blessing which they will realize; a work that God and angels have contemplated with delight for generations past; that fired the souls of the ancient patriarchs and prophets; a work that is destined to bring about the destruction of the powers of darkness, the renovation of the earth, the glory of God, and the salvation of the human family.” (History of the Church, 4:609–10.)

A major theme of the Doctrine and Covenants is the building of Zion. Many of the revelations center on the establishment of the glorious condition described by the Prophet Joseph Smith.

(B-2) Zion: The Pure in Heart

The Doctrine and Covenants provides the simplest definition of Zion in the scriptures: “for this is Zion—THE PURE IN HEART” (D&C 97:21).

President Stephen L Richards expanded on that basic definition:

“I know of few more salutary things for a Latter-day Saint than constantly to bear in mind the distinction between Zion and the world. Both terms are somewhat confusing because they are used with varying meanings and applications. Both have geographical application, and both have theological and moral import.

“For my purpose here today, I shall look upon Zion as being a condition and not a place, and the world likewise. ‘. . . verily, thus saith the Lord, let Zion rejoice, for this is Zion,—the pure in heart. (D&C 97:21.)

“There is no fence around Zion or the world, but to one of discernment, they are separated more completely than if each were surrounded with high unscalable walls. Their underlying concepts, philosophies, and purposes are at complete variance one with the other. The philosophy of the world is self-sufficient, egotistical, materialistic, and skeptical. The philosophy of Zion is humility, not servility, but a willing recognition of the sovereignty of God and dependence on his providence.” (In Conference Report, Oct. 1951, pp. 110–11.)

Elder Bruce R. McConkie added: “Zion is people; Zion is the saints of God; Zion is those who have been baptized; Zion is those who have received the Holy Ghost; Zion is those who keep the commandments; Zion is the righteous; or in other words, as our revelation recites: ‘This is Zion—the pure in heart. (D&C 97:21.)’” (“Come: Let Israel Build Zion,” Ensign, May 1977, p. 117.)

(B-3) Ancient Zion Communities Were Established

Individuals who live the principles of Zion seek always to establish a community where such principles govern the personal lives and the society of all who dwell in it. Elder Bruce R. McConkie said:

“Zion has been established many times among men. From the day of Adam to the present moment—whenever the Lord has had a people of his own; whenever there have been those who have hearkened to his voice and kept his commandments; whenever his saints have served him with full purpose of heart—there has been Zion.

“Our first scriptural account relative to Zion concerns Enoch and his city. That prophet of transcendent faith and power lived while father Adam yet dwelt in mortality. It was a day of wickedness and evil, a day of darkness and rebellion, a day of war and desolation, a day leading up to the cleansing of the earth by water.

“Enoch, however, was faithful. He saw the Lord, and talked with him face to face as one man speaks with another. (Moses 7:4.) . . . Enoch made converts and assembled a congregation of true believers, all of whom became so faithful that ‘the Lord came and dwelt with his people, and they dwelt in righteousness,’ and were blessed from on high. ‘And the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them.’ (Moses 7:18.) . . .

“After the Lord called his people Zion, the scripture says that Enoch ‘built a city that was called the City of Holiness, even Zion’; that Zion ‘was taken up into heaven where God received it up into his own bosom’; and that ‘from thence went forth the saying, Zion is fled.’ (Moses 7:19, 21, 69.)

“After the Lord’s people were translated . . . others, being converted and desiring righteousness, looked for a city which hath foundation, whose builder and maker is God, and they too ‘were caught up by the powers of heaven into Zion.’ (Moses 7:27.)

“This same Zion which was taken up into heaven shall return during the Millennium, when the Lord brings again Zion; and its inhabitants shall join with the New Jerusalem which shall then be established. (See Moses 7:62–63.)” (“Come: Let Israel Build Zion,” pp. 116–18.)

Other Zion communities have been set up among God’s covenant people. A group established by Christ’s Apostles after the Ascension “were of one heart and of one soul [mind]” and had “all things common” (Acts 4:32), just as the people of Enoch did. The Book of Mormon tells of another Zion community established as a consequence of the Savior’s visit to the Nephites. This people had “all things common among them, every man dealing justly, one with another” (3 Nephi 26:19; see also 4 Nephi 1:1–2). Like the people of Enoch, these Nephites had no contention among them “because the love of God . . . did dwell in the hearts of the people” (4 Nephi 1:15).

The Doctrine and Covenants provides some interesting additional information about these early Zion peoples. Enoch “saw the Lord, and he walked with him, and was before his face continually” (D&C 107:49), and the people of Enoch were taken unto the bosom of the Savior (D&C 38:4; see also Notes and Commentary on D&C 38:4). Only in the scriptures revealed or restored through the Prophet Joseph Smith does one find the startling promise that Enoch and his people will come back to the earth when the latter-day Zion is established for a thousand years (see Moses 7:63–64; D&C 45:12; 84:100).

(B-4) Zion: The Promised Destiny of the Righteous

The establishment of a Zion people has not been possible in every dispensation. Individuals, however, have sought to develop righteousness and purity of heart. The wickedness of men may have prevented the building of a Zion society, but it can never prevent the practice of the principles of Zion by individuals and families.

Methuselah, Enoch’s son, was appointed to leave Zion and remain upon the earth to be a preacher of righteousness and the progenitor of Noah (see Moses 8:2–3). Noah, his grandson, was a “just man” (Moses 8:27; Genesis 6:9) and became an “heir of the righteousness which is by faith” (Hebrews 11:7). Melchizedek was “a man of faith who wrought righteousness” (JST, Genesis 14:26). The people of his city sought for Enoch’s community of Zion and obtained it (see JST, Genesis 14:34). Abraham, a “follower of righteousness” (Abraham 1:2), was commanded to “remember the days of Enoch” (JST, Genesis 13:14) and to seek for the city “which hath foundations whose builder and maker is God” (Hebrews 11:10). The patriarchs and prophets secured the promise of the blessings of Zion through their individual righteousness (see D&C 133:52–55). This promise was reaffirmed in the days of preparation for the Second Coming.

“Wherefore, hearken ye together and let me show unto you even my wisdom—the wisdom of him whom ye say is the God of Enoch, and his brethren, who were separated from the earth, and were received unto myself—a city reserved until a day of righteousness shall come—a day which was sought for by all holy men, and they found it not because of wickedness and abominations; and confessed they were strangers and pilgrims on the earth; but obtained a promise that they should find it and see it in their flesh” (D&C 45:11–14).

Noah was a just man.

(B-5) Geographical Designations of Zion: Places of Safety

Ancient Jerusalem, and particularly the temple site of that city, has been referred to as Mount Zion (see 2 Samuel 5:7–9; 1 Kings 8:1; Isaiah 29:7–8), and members of The Church of Jesus Christ of Latter-day Saints have used the term Zion to identify their own locations (see Talmage, Articles of Faith, p. 347), but as used in the Doctrine and Covenants, Zion most often refers either to the people and their condition of purity or to the center place of Zion in the last days—namely, Jackson County, Missouri.

Though Zion is foretold in other scriptures (see 3 Nephi 21:22–25; Ether 13:2–12; Moses 7:61–64), only in the Doctrine and Covenants can be found the directives for its establishment, its laws and principles, and its location. The Prophet Joseph Smith taught that the New Jerusalem would be the first of Zion communities built in preparation for the Millennium. The New Jerusalem will be called “an ‘holy city’ . . . because it is a place of righteousness” (History of the Church, 2:254), and it will be located at Independence, Jackson County, Missouri (see D&C 45:66–67; 57:1–3). The New Jerusalem is spoken of as “the center place” (D&C 57:3), or the administrative center, or capital, for all Zion (see Dyer, Refiner’s Fire, pp. 99–104; History of the Church, 5:212). It is also spoken of as “Mount Zion” (D&C 84:2) and the “mountain of the Lord” (History of the Church, 6:319). From the beginnings laid in the New Jerusalem, the establishment of Zion communities will go forth throughout the world. The stakes of Zion will be the means through which the Zion societies will be prepared and strengthened (see D&C 82:14, 101:21, 133:9). Zion will first grow to include all of North and South America (see History of the Church, 6:318–319, 321) and eventually the entire earth (see Brigham Young, in Journal of Discourses, 9:138).

In his vision of the future, Enoch saw that great tribulations would make necessary a means of preserving the Lord’s people upon the earth in the last days. That means is to gather the elect in Zion (see Moses 7:61–62). The Doctrine and Covenants declares that in addition to the true “center place,” the stakes of Zion would also be “for a defense, and for a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth” (D&C 115:6). The Prophet Joseph Smith taught the same principle when he said that “without Zion, and a place of deliverance, we must fall; because the time is near when the sun will be darkened, and the moon turn to blood, and the stars fall from heaven, and the earth reel to and fro. Then, if this is the case, and if we are not sanctified and gathered to the places God has appointed, with all our former professions and our great love for the Bible, we must fall; we cannot stand; we cannot be saved; for God will gather out His Saints from the Gentiles, and then comes desolation and destruction, and none can escape except the pure in heart who are gathered.” (History of the Church, 2:52.)

On another occasion, the Prophet gave the following admonition:

“We ought to have the building up of Zion as our greatest object. When wars come, we shall have to flee to Zion. The cry is to make haste. The last revelation says, Ye shall not have time to have gone over the earth, until these things come. . . .

“. . . The time is soon coming when no man will have any peace but in Zion and her stakes.

“I saw men hunting the lives of their own sons, and brother murdering brother, women killing their own daughters, and daughters seeking the lives of their mothers. I saw armies arrayed against armies. I saw blood, desolation, fires. The Son of Man has said that the mother shall be against the daughter, and the daughter against the mother. These things are at our doors. They will follow the Saints of God from city to city. Satan will rage, and the spirit of the devil is now enraged. I know not how soon these things will take place; but with a view of them, shall I cry peace? No! I will lift up my voice and testify of them. How long you will have good crops, and the famine be kept off, I do not know; when the fig tree leaves, know then that summer is nigh at hand.” (History of the Church, 3:390–91.)

(B-6) Laying the Foundation

With the coming forth of the Book of Mormon in 1830, and in the part of the record of Enoch found in the book of Moses, the early Saints read the prophecies that Zion would again be established in the last days (see, for example, 3 Nephi 21:22–28; Ether 13:2–12; Moses 7:61–62). The Book of Mormon promised blessings to those who sought to bring forth Zion in the latter days (see 1 Nephi 13:37), and the early revelations to Joseph Smith specifically commanded people to “seek to bring forth and establish the cause of Zion” (D&C 6:6; 11:6; 12:6).

It is not surprising, then, that the Prophet and the people would start importuning the Lord to know of its location and gain permission to establish it. Soon the Lord answered their prayers, and they were permitted to lay the foundations of Zion. But the early Saints who gathered there did not understand fully that they would not build the city of Zion at that time (August 1831). The Doctrine and Covenants reveals the Lord’s foreknowledge about Zion: “Ye cannot behold with your natural eyes, for the present time, the design of your God concerning those things which shall come hereafter, and the glory which shall follow after much tribulation” (D&C 58:3).

The Lord had a purpose other than starting a city when He commanded the Saints to settle in the designated part of Missouri: “For after much tribulation come the blessings. Wherefore the day cometh that ye shall be crowned with much glory; the hour is not yet, but is nigh at hand. Remember this, which I tell you before, that you may lay it to heart, and receive that which is to follow. Behold, verily I say unto you, for this cause I have sent you—that you might be obedient, and that your hearts might be prepared to bear testimony of the things which are to come; and also that you might be honored in laying the foundation, and in bearing record of the land upon which the Zion of God shall stand.” (D&C 58:4–7.)

But the Saints made a serious mistake. They assumed that they could build a place of Zion without building a people who were pure in heart. They disregarded the Lord’s continued warnings and were driven from the center place of Zion by the mobs.

By November 1833 the Saints had virtually completed their exodus from Jackson County. They spent the next four trying and difficult years in three other counties of Missouri, and finally they were driven from the state (see History of the Church, 3:175). All this, according to revelation, was in consequence of the transgressions of the people (see D&C 101:1–2; 103:3–4).

Some individuals fulfilled the personal requirements of a Zion people, but as a whole the Saints did not (see D&C 105:1–2). It was necessary that the people and the Church be prepared, under the direction of the prophets, to build Zion again. The Lord revealed the conditions required for the redemption or the establishment again of Zion. He declared that the Church was to “wait for a season (D&C 105:9) in order that “my people may be taught more perfectly, . . . and know more perfectly concerning their duty” (D&C 105:10). They also needed to be “endowed with power from on high” (D&C 105:11) and to seek to obtain “favor in the eyes of [other] people, until the army of Israel becomes very great” (D&C 105:26). Finally, the Lord instructed that the Church, His army, “be sanctified . . . that the kingdoms of this world may be constrained to acknowledge that the kingdom of Zion is in very deed the kingdom of our God and his Christ” (D&C 105:31–32).

It has now been well over a century and a half since the place of Zion was abandoned, but the Church has been striving to fulfill those requirements outlined by the Lord. The Church is preparing its people, teaching them more perfectly, and gaining experience. The Saints are being endowed with power through an increasing number of temples, as the Lord required (see D&C 105:10–11).

Elder Bruce R. McConkie taught:

“The gathering of Israel and the establishment of Zion in the latter days is divided into three periods or phases. The first phase is past; we are now living in the second phase; and the third lies ahead. . . .

“Phase I—From the First Vision, the setting up of the kingdom on April 6, 1830, and the coming of Moses on April 3, 1836, to the secure establishment of the Church in the United States and Canada, a period of about 125 years.

“Phase II—From the creation of stakes of Zion in overseas areas, beginning in the 1950s, to the second coming of the Son of Man, a period of unknown duration.

“Phase III—From our Lord’s second coming until the kingdom is perfected and the knowledge of God covers the earth as the waters cover the sea, and from then until the end of the Millennium, a period of 1,000 years.” (“Come: Let Israel Build Zion,” p. 115.)

Elder McConkie further explained:

“As of now, the Lord has laid upon us the responsibility to lay the foundation for that which is to be. We have been commissioned to prepare a people for the second coming of the Son of Man. We have been called to preach the gospel to every nation and kindred and tongue and people. We have been commanded to lay the foundations of Zion and to get all things ready for the return of Him who shall again crown the Holy city with his presence and glory. . . .

“Stakes of Zion are . . . being organized at the ends of the earth. . . . A stake of Zion is a part of Zion. You cannot create a stake of Zion without creating a part of Zion. Zion is the pure in heart; we gain purity of heart by baptism and by obedience. A stake has geographical boundaries. To create a stake is like founding a City of Holiness. Every stake on earth is the gathering place for the lost sheep of Israel who live in its area.

“The gathering place for Peruvians is in the stakes of Zion in Peru, or in the places which soon will become stakes. The gathering place for Chileans is in Chile; for Bolivians it is in Bolivia; for Koreans it is in Korea; and so it goes through all the length and breadth of the earth. Scattered Israel in every nation is called to gather to the fold of Christ, to the stakes of Zion, as such are established in their nations. . . .

“That is to say—Israel shall be gathered one by one, family by family, unto the stakes of Zion established in all parts of the earth so that the whole earth shall be blessed with the fruits of the gospel.

“This then is the counsel of the Brethren: Build up Zion, but build it up in the area where God has given you birth and nationality. Build it up where he has given you citizenship, family, and friends. . . . The Saints who comprise [any] part of Zion are and should be a leavening influence for good in all these nations.

“And know this: God will bless that nation which so orders its affairs as to further his work.” (“Come: Let Israel Build Zion,” pp. 116, 118.)

(B-7) Building the Latter-day Zion

Preparations for building Zion continue in the programs of the Church, but individual preparation is the single most important ingredient. President Spencer W. Kimball said:

“For many years we have been taught that one important end result of our labors, hopes, and aspirations in this work is the building of a Latter-day Zion, a Zion characterized by love, harmony, and peace—a Zion in which the Lord’s children are as one.

“The vision of what we are about and what should come of our labors must be kept uppermost in our minds as we learn and do our duty in the present implementation of welfare service. This applies equally to all Church activities. . . .

“This day [of power and redemption] will come; it is our destiny to help bring it about! Doesn’t it motivate you to lengthen your stride and quicken your pace as you do your part in the great sanctifying work of the kingdom? It does me. It causes me to rejoice over the many opportunities for service and sacrifice afforded me and my family as we seek to do our part in establishing Zion. . . .

“The length of time required ‘to accomplish all things pertaining to Zion’ is strictly up to us and how we live, for creating Zion ‘commences in the heart of each person.’ ([Brigham Young, in] Journal of Discourses, 9:283.) That it would take some time to learn our lessons was seen by the prophets. In 1863 Brigham Young stated:

“‘If the people neglect their duty, turn away from the holy commandments which God has given us, seek their own individual wealth, and neglect the interest of the kingdom of God, we may expect to be here quite a time—perhaps a period that will be far longer than we anticipate.’ (Journal of Discourses, 11:102.)

“Unfortunately we live in a world that largely rejects the values of Zion. Babylon has not and never will comprehend Zion. . . .

“. . . Zion can be built up only among those who are pure in heart, not a people torn by covetousness or greed, but a pure and selfless people. Not a people who are pure in appearance, rather a people who are pure in heart. Zion is to be in the world and not of the world, not dulled by a sense of carnal security, nor paralyzed by materialism. No, Zion is not things of the lower, but of the higher order, things that exalt the mind and sanctify the heart.

“Zion is ‘every man seeking the interest of his neighbor, and doing all things with an eye single to the glory of God.’ (D&C 82:19.) As I understand these matters, Zion can be established only by those who are pure in heart, and who labor for Zion, for ‘the laborer in Zion shall labor for Zion; for if they labor for money they shall perish.’ (2 Nephi 26:31.)” (In Conference Report, Apr. 1978, pp. 119, 121–22; or Ensign, May 1978, pp. 79–80.)

President Kimball continued:

“As important as it is to have this vision in mind, defining and describing Zion will not bring it about. That can only be done through consistent and concerned daily effort by every single member of the Church. No matter what the cost in toil or sacrifice, we must do it. That is one of my favorite phrases: ‘Do It’. May I suggest three fundamental things we must do if we are to ‘bring again Zion,’ three things for which we who labor for Zion must commit ourselves.

“First, we must eliminate the individual tendency to selfishness that snares the soul, shrinks the heart, and darkens the mind. . . .

“. . . It is incumbent upon us to put away selfishness in our families, our business and professional pursuits, and our Church affairs. . . .

“Second, we must cooperate completely and work in harmony one with the other. There must be unanimity in our decisions and unity in our actions. After pleading with the Saints to ‘let every man esteem his brother as himself’ (D&C 38:24), the Lord concludes his instructions on cooperation to a conference of the membership in these powerful words:

“‘Behold, this I have given unto you as a parable, and it is even as I am. I say unto you, be one; and if ye are not one ye are not mine.’ (D&C 38:27.) . . .

“Third, we must lay on the altar and sacrifice whatever is required by the Lord. We begin by offering a ‘broken heart and a contrite spirit.’ We follow this by giving our best effort in our assigned fields of labor and callings. We learn our duty and execute it fully. Finally we consecrate our time, talents, and means as called upon by our file leaders and as prompted by the whisperings of, the Spirit. In the Church, as in the Welfare system also, we can give expression to every ability, every righteous desire, every thoughtful impulse. Whether a volunteer, father, home teacher, bishop, or neighbor, whether a visiting teacher, mother, homemaker, or friend—there is ample opportunity to give our all. And as we give, we find that ‘sacrifice brings forth the blessings of heaven!’ (Hymns, no. [27].) And in the end, we learn it was no sacrifice at all.” (In Conference Report, Apr. 1978, pp. 122–24; or Ensign, May 1978, p. 81.)

The spirit of Zion is seen in unselfish service.

(B-8) Summary

The building of Zion requires the personal prerequisite of striving to develop purity of heart. The example of ancient prophets shows that it is possible to become a Zion people and even to build a Zion society. The destiny of The Church of Jesus Christ of Latter-day Saints is to prepare a Zion people and to again build a Zion society, beginning at Jackson County, Missouri, with the New Jerusalem. The Church is working directly to assist the Saints in fulfilling this duty. If, as the Prophet Joseph Smith counseled, the Saints “have the building up of Zion as [their] greatest object” (History of the Church, 3:390), then the Saints can see the fulfillment of Moroni’s prophecy to Joseph Smith, that “the Gospel in all its fullness [would] be preached in power, unto all nations that a people might be prepared for the Millennial reign” (History of the Church, 4:537).

Enrichment C
Receiving Personal Revelation

(C-1) Introduction

A great contribution of the Doctrine and Covenants is what it adds to an understanding of the process of receiving personal revelation. All people sense the need of a help beyond themselves to find the answers to the important questions and challenges of life. But sometimes, in one’s inexperience with the process of revelation, false expectations may arise about how such assistance will come. Sincere effort and experience are required to learn to communicate with Deity. President Joseph F. Smith gave important counsel concerning revelation:

“It is a wicked and adulterous generation that seeketh after a sign. Show me Latter-day Saints who have to feed upon miracles, signs and visions in order to keep them steadfast in the Church, and I will show you members of the Church who are not in good standing before God, and who are walking in slippery paths. It is not by marvelous manifestations unto us that we shall be established in the truth, but it is by humility and faithful obedience to the commandments and laws of God. When I as a boy first started out in the ministry, I would frequently go out and ask the Lord to show me some marvelous thing, in order that I might receive a testimony. But the Lord withheld marvels from me, and showed me the truth, line upon line, precept upon precept, here a little and there a little, until he made me to know the truth from the crown of my head to the soles of my feet, and until doubt and fear had been absolutely purged from me. He did not have to send an angel from the heavens to do this, nor did he have to speak with the trump of an archangel. By the whisperings of the still small voice of the Spirit of the living God, he gave to me the testimony I possess. And by this principle and power he will give to all the children of men a knowledge of the truth that will stay with them, and it will make them to know the truth, as God knows it, and to do the will of the Father as Christ does it. And no amount of marvelous manifestations will ever accomplish this. It is obedience, humility, and submission to the requirements of heaven and to the order established in the kingdom of God upon the earth, that will establish men in the truth. Men may receive the visitation of angels; they may speak in tongues; they may heal the sick by the laying on of hands; they may have visions and dreams; but except they are faithful and pure in heart, they become an easy prey to the adversary of their souls, and he will lead them into darkness and unbelief more easily than others.” (Gospel Doctrine, p.7.)

It is vital to one’s personal spiritual welfare to know something of the various means by which revelation comes—how to prepare for it, how to seek after it, and how to obtain its blessings in one’s life.

(C-2) What Is Revelation?

President Marion G. Romney taught:

“Just as prayer is the means by which men address the Lord, so revelation is the means by which God communicates to men. In doing so, He uses various means. The spoken word, for example, was the method He used to answer Adam’s prayer. Adam and Eve ‘heard the voice of the Lord from the way toward the Garden of Eden, speaking unto them.’ (Moses 5:4; italics added.)

“In addition to the spoken word, the Lord at times appears personally. . . .

“Joseph Smith the Prophet gives us this testimony of the personal appearance to him of both the Father and the Son. [JS—H 1:16–17.]

“Sometimes the Lord sends personal representatives to communicate with men. He sent Moroni, for example, to visit and instruct the Prophet Joseph Smith several times. [See JS—H 1:28–59.]

“On other occasions the Lord has communicated with men by means of dreams and visions—Daniel’s dream, for example, and Nephi’s vision.

“Enos says, ‘The voice of the Lord came into my mind again, saying: I will visit thy brethren according to their diligence in keeping my commandments.’ [Enos 1:10.]

“I can personally testify to this form of revelation because I have experienced it.

“Now I know, . . . and bear witness to the fact that revelation from the Lord comes through the spoken word, by personal visitation, by messengers from the Lord, through dreams, and by way of visions, and by the voice of the Lord coming into one’s mind.

“Most often however, revelation comes to us by means of the still, small voice.” (In Conference Report, Apr. 1978, pp. 75–76; or Ensign, May 1978, p. 50.)

The Doctrine and Covenants describes the still, small voice: “Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart. Now, behold, this is the spirit of revelation.” (D&C 8:2–3.)

Elder Bruce R. McConkie said that “this revelation speaks of Spirit speaking to spirit—the Holy Spirit speaking to the spirit within me and in a way incomprehensible to the mind, but plain and clear to spiritual understanding—conveying knowledge, giving intelligence, giving truth, and giving sure knowledge of the things of God. Now this applies to everyone.” (“How to Get Personal Revelation,” New Era, June 1980, p. 49.)

The Prophet Joseph Smith said: “No man can receive the Holy Ghost without receiving revelations. The Holy Ghost is a revelator.” (History of the Church, 6:58.)

(C-3) Seeking Revelation

The individual’s attitude and effort are very important elements in personal revelation. President Spencer W. Kimball taught: “The Lord will not force himself upon people, and if they do not believe, they will receive no revelation. If they are content to depend upon their own limited calculations and interpretations, then, of course, the Lord will leave them to their chosen fate.” (In Conference Report, Apr. 1977, p. 114; or Ensign, May 1977, p. 77.)

The Doctrine and Covenants echoes a familiar scriptural theme of how one requests revelation. “If thou shalt ask, thou shalt receive revelation upon revelation, knowledge upon knowledge, that thou mayest know the mysteries and peaceable things—that which bringeth joy, that which bringeth life eternal” (D&C 42:61).

“Ask the Father in my name, in faith believing that you shall receive, and you shall have the Holy Ghost, which manifesteth all things which are expedient unto the children of men” (D&C 18:18; see also D&C 88:63–65).

President Marion G. Romney explained the vital component of asking in the process of obtaining personal revelation. He discussed “the two most important mediums of communication known to man. First, prayer—the means by which men address God—and, second, about revelation—the means by which God communicates to men. . . .

“Frequently, prayers are requests for specific blessings. They may, however, and should, include expressions of thanksgiving, praise, worship, and adoration. . . .

“The importance of prayer is emphasized by the fact that the most oft-repeated command given by God to men is to pray. . . .

“The purpose of prayer, . . . is to attune oneself with the spirit or light which ‘proceedeth forth from the presence of God to fill the immensity of space.’ (D&C 88:12.) In that light is to be found sure answers to all our needs.

“Prayer is the key which unlocks the door and lets Christ into our lives.

“‘Behold,’ said He, ‘I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.’ (Rev. 3:20.)” (In Conference Report, Apr. 1978, pp. 73–75; or Ensign, May 1978, pp. 48–50.)

President Spencer W. Kimball provided the following instruction:

“I love our hymn which, . . . reminds us that ‘prayer is the soul’s sincere desire’ (Hymns, no. [145]). Prayer is such a privilege—to speak to our Father in Heaven. It was a prayer, a very special prayer, which opened this whole dispensation! It began with a young man’s first vocal prayer. I hope that not too many of our prayers are silent, even though when we cannot pray vocally, it is good to offer a silent prayer in our hearts and in our minds.

“Never hesitate to gather your family around you for your prayers, especially in those times when more than morning and evening family prayer is needed. Extra needs require extra prayers.

“Your little ones will learn how to talk to their Father in Heaven by listening to you as parents. They will soon see how heartfelt and honest your prayers are. If your prayers are a hurried and thoughtless ritual, they will see this too.

“Difficult as it seems, I have found when praying, other than in private and secret, that it is better to be concerned with communicating tenderly and honestly with God, rather than worrying over what the listeners may be thinking. The echoing of ‘amen’ by the listeners is evidence of their accord and approval. Of course, the setting of prayers needs to be taken into account. This is one reason why public prayers, or even family prayers, cannot be the whole of our praying.

“Some things are best prayed over only in private, where time and confidentiality are not considerations. If in these special moments of prayer we hold back from the Lord, it may mean that some blessing may be withheld from us. After all, we pray as petitioners before an all-wise Heavenly Father, so why should we ever think to hold back feelings or thoughts which bear upon our needs and our blessings? We hope that our people will have very bounteous prayers.

“It would not hurt us, either, if we paused at the end of our prayers to do some intense listening—even for a moment or two—always praying, as the Savior did, ‘not my will, but thine, be done’ (Luke 22:42).” (In Conference Report, Oct. 1979, pp. 4–5; or Ensign, Nov. 1979, pp. 4–5.)

(C-4) Obtaining Revelation: Personal Preparation

To receive personal revelation, we must strengthen our spiritual awareness and make personal preparation a part of our life. Elder Boyd K. Packer outlined some important guidelines for that preparation:

“Keep the Word of Wisdom.

“Read the scriptures.

“Listen to your parents and to the leaders of the Church.

“Stay away from places and things that common sense tells you will interfere with inspiration.

“Develop your spiritual capacities.

“Learn to tune out the static and the interference.

“Avoid the substitutes and the counterfeits!

“Learn to be inspired and directed by the Holy Ghost. . . .

“There is a spiritual beam, with a constant signal. If you know how to pray and how to listen, spiritually listen, you may move through life, through clear weather, through storms, through wars, through peace, and be all right.

“Prayer can be a very public thing. We teach you often about prayer, about the asking part.

“Perhaps we have not taught you enough about the receiving part. This is a very private, a very individual thing, one that you must learn for yourself.” (In Conference Report, Oct. 1979, pp. 30–31; or Ensign, Nov. 1979, p. 21.)

The basis of personal preparation is for the individual to become a fit vessel and a worthy recipient of the direction of the Spirit. This requirement is taught in the Doctrine and Covenants as well as in other scriptures:

“Let virtue garnish thy thoughts unceasingly” (D&C 121:45).

“Let the solemnities of eternity rest upon your minds” (D&C 43:34).

One’s thoughts are a most important component of the preparation process. President Marion G. Romney described their impact upon one’s capacity for spiritual things:

“The great overall struggle in the world today is, as it has always been, for the souls of men. Every soul is personally engaged in the struggle, and he makes his fight with what is in his mind. In the final analysis the battleground is, for each individual, within himself. Inevitably he gravitates toward the subjects of his thoughts. Ages ago the wise man thus succinctly stated this great truth: ‘As he thinketh in his heart, so is he’ (Prov. 23:7).

“If we would escape the lusts of the flesh and build for ourselves and our children great and noble characters, we must keep in our minds and in their minds true and righteous principles for our thoughts and their thoughts to dwell upon. . . .

“I am persuaded, my brothers and sisters, that it is irrational to hope to escape the lusts of the world without substituting for them as the subjects of our thoughts the things of the Spirit.” (In Conference Report, Apr. 1980, pp. 88–89; or Ensign, May 1980, pp. 66–67.)

“As he thinketh in his heart, so is he” (Proverbs 23:7).

(C-5) Obtaining Revelation by Recognizing Spiritual Communication

The Prophet Joseph Smith taught: “Reading the experience of others, or the revelation given to them, can never give us a comprehensive view of our condition and true relation to God. Knowledge of these things can only be obtained by experience through the ordinances of God set forth for that purpose.” (History of the Church, 6:50.)

He also said, “By learning the Spirit of God and understanding it, you may grow into the principle of revelation” (History of the Church, 3:381).

Despite the teachings of the prophets and the scriptures that the communication or revelation comes into the mind and heart (see D&C 8:2), that Spirit speaks to spirit, many have not learned to recognize the process, and they look for the message to come in some natural, physical way. Elder Boyd K. Packer said:

“I have come to know that inspiration comes more as a feeling than as a sound. . . .

“The Lord has a way of pouring pure intelligence into our minds to prompt us, to guide us, to teach us, to warn us. You can know the things you need to know instantly! Learn to receive inspiration.” (In Conference Report, Oct. 1979, pp. 28–29; or Ensign, Nov. 1979, p. 20.)

On another occasion Elder Packer said:

“We have all been taught that revelation is available to each of us individually. The question I’m most often asked about revelation is, ‘How do I know when I have received it? I’ve prayed about it and fasted over this problem and prayed about it and prayed about it, and I still don’t quite know what to do. How can I really tell whether I’m being inspired so I won’t make a mistake?’

“First, do you go to the Lord with a problem and ask Him to make your decision for you? Or do you work, read the revelations, and meditate and pray and then make a decision yourself? Measure the problem against what you know to be right and wrong, and then make the decision. Then ask Him if the decision is right or if it is wrong. Remember what He said to Oliver Cowdery about working it out in your mind.

“Listen to this sentence if you don’t hear anything else: If we foolishly ask our bishop or branch president or the Lord to make a decision for us, there’s precious little self-reliance in that. Think what it costs every time you have somebody else make a decision for you.

“I think I should mention one other thing, and I hope this won’t be misunderstood. We often find young people who will pray with great exertion over matters that they are free to decide for themselves. Suppose, if you will, that a couple had money available to build a house. Suppose they had prayed endlessly over whether they should build an Early American style, a ranch style, modern style architecture, or perhaps a Mediterranean style. Has it ever occurred to you that perhaps the Lord just plain doesn’t care? Let them build what they want to build. It’s their choice. In many things we can do just what we want.

“Now, there are some things he cares about very much. If you’re going to build that house, then be honest and pay for the material that goes into it and do a decent job of building it. When you move into it, live righteously in it. Those are the things that count.

On occasions I’ve had to counsel people that the Lord would probable quite willingly approve the thing they intend to do even when they want to. It’s strange when they come and almost feel guilty about doing something because they want to, even when it’s righteous. The Lord is very generous with the freedom He gives us. The more we learn to follow the right, the more we are spiritually self-reliant, the more our freedom and our independence are affirmed. ‘If ye continue in my word,’ he said, ‘then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free.’ (John 8:31–32.)” (“Self-Reliance,” Ensign, Aug. 1975, p. 89.)

President Marion G. Romney added:

“In praying, I try to follow the teachings of these scriptures. When confronted with a problem I prayerfully weigh in my mind alternative solutions and come to a conclusion as to which of them is best. Then in prayer I submit to the Lord my problem, tell him I desire to make the right choice, what is, in my judgment, the right course. Then I ask him if I have made the right decision to give me the burning in my bosom that He promised Oliver Cowdery. When enlightenment and peace come into my mind, I know the Lord is saying yes. If I have a ‘stupor of thought,’ I know he is saying no, and I try again, following the same procedure.

“In conclusion, I repeat: I know when and how the Lord answers my prayers by the way I feel.

“When we learn to distinguish between the inspiration that comes from the Spirit of the Lord and that which comes from our own uninspired hopes and desires, we need make no mistakes. To this I testify.” (New Era, Oct. 1975, p. 35.)

The Lord stands at the door and knocks.

(C-6) Obtaining Revelation “Line upon Line”

The Doctrine and Covenants teaches that revelation comes “line upon line, precept upon precept” (D&C 98:12), that spiritual growth and development is a process rather than an event and is received “revelation upon revelation” (D&C 42:61). Often people are impatient about receiving answers to their prayers. It may seem to them as though there is no answer at all. Or they may be discontent because answers seem different from what they expected. Elder Boyd K. Packer shared the following advice:

“Most people who come for counsel to the stake presidents, branch presidents, bishops, and others, and to us as General Authorities, don’t come because they are confused and they are not able to see the difference between right and wrong. They come because they’re tempted to do something that deep down they know is wrong, and they want that decision ratified.

“When you have a problem, work it out in your own mind first. Ponder on it and analyze it and meditate on it. Read the scriptures. Pray about it. I’ve come to learn that major decisions can’t be forced.” (“Self-Reliance,” p. 88.)

On another occasion Elder Packer said:

“Sometimes you may struggle with a problem and not get an answer. What could be wrong?

It may be that you are not doing anything wrong. It may be that you have not done the right things long enough. Remember, you cannot force spiritual things.

“Sometimes we are confused simply because we won’t take no for an answer. . . .

“Put difficult questions in the back of your minds and go about your lives. Ponder and pray quietly and persistently about them.

“The answer may not come as a lightning bolt. It may come as a little inspiration here and a little there, ‘line upon line, precept upon precept’ (D&C 98:12).

“Some answers will come from reading the scriptures, some from hearing speakers. And, occasionally, when it is important, some will come by very direct and powerful inspiration. The promptings will be clear and unmistakable.” (In Conference Report, Oct. 1979, pp. 29–30; or Ensign, Nov. 1979, p. 21.)

(C-7) Summary

Receiving personal revelation is the critical need of every individual who would avoid the real failures of mortality. To know something of the means the Lord uses to communicate with His children opens the door to possible communication. Knowing how to seek properly for that revelation helps us prepare and obtain it for ourself. The importance of knowing of the things of God for oneself is vital. The Prophet Joseph Smith said: “Search the Scriptures—search the revelations which we publish, and ask your Heavenly Father, in the name of His Son Jesus Christ, to manifest the truth unto you, and if you do it with an eye single to His glory, nothing doubting, He will answer you by the power of His Holy Spirit. You will then know for yourself and not for another. You will not then be dependent on man for the knowledge of God; nor will there be any room for speculation.” (History of the Church, 1:282.)