Enrichment D
Contributions of the Doctrine and Covenants to an Understanding of Jesus Christ

(D-1) Introduction

The goal of all faithful Latter-day Saints is to obtain eternal life and live in the presence of God. Since by Adam all people have fallen and become subject to sin and corruption, all people are dependent upon the Atonement of Christ and through the Savior alone are able to obtain eternal life, the greatest gift of God (see D&C 6:13; 14:7). The Doctrine and Covenants is a sustaining witness and helps in understanding the Savior. His role, His divine attributes, His mission, and His Second Coming in glory are all taught in a clear, concise way in this book. This sacred volume of scripture also teaches our relationship to Christ and our responsibility to gain eternal life.

(D-2) The Eternal Role of Jesus the Christ

The mighty Elohim is the Father of the spirits of all those who have ever lived or will yet live upon the earth. His spirit offspring are innumerable. Among this mighty throng in the pre-earth life stood one like unto God the Eternal Father (see Abraham 3:24) who was known by the name of Jehovah, or the Great I AM (see D&C 29:1; 39:1; 109:34, 42, 56; 110:3–4; 128:9; JST, Exodus 3:13–15; Exodus 6:3; Psalm 83:18; Isaiah 12:2; 26:4; John 8:58; Abraham 2:8). It was He who would come to earth as Jesus, the Savior of mankind. The Doctrine and Covenants gives a clear understanding of the eternal role of the Savior.

Because He merited it, Jehovah was the firstborn of the spirit offspring of Elohim (see D&C 93:21), and as such, He became the legal heir to all the Father owned. Thus, the responsibility fell upon Jehovah to carry out the plan of salvation ordained by the Father whereby the rest of His spirit children might have the opportunity, through obedience, to become joint heirs with the Firstborn (see Hugh B. Brown, in Conference Report, Oct. 1963, p. 92).

The Savior is the creator of all things. The Doctrine and Covenants teaches this principle (see D&C 14:9; 29:31; 38:3; 45:1; 76:24; 93:10; 95:7).

Concerning the Savior’s pre-earth role, Elder Bruce R. McConkie stated:

“We believe, and I certify that Jesus Christ is the Firstborn Spirit Child of Elohim who is God, our Heavenly Father. We believe that while he lived in the pre-existent world, by virtue of his superior intelligence, progression, and obedience, he attained unto the station of a God. And he then became, under the Father, the Creator of this world and all things that are in it, as also the Creator of worlds without number.

“We believe that he was the Jehovah of the Old Testament; that it was through him that God the Father dealt with all the ancient prophets, revealing his mind and his will and the plan of salvation to them.

“Christ gave the gospel to the ancients beginning with Adam and going on down, dispensation after dispensation, until this present time. And everything that has been given in the gospel and everything that has been in any way connected with it has been designed for the express purpose of bearing record of Christ and certifying as to his divine mission.” (In Conference Report, Oct. 1948, pp. 23–24.)

The Savior is the light of the world. Elder Bruce R. McConkie described “at least three ways, each intertwined with the others, in which our Lord is the Light of the World. These are:

“1. Through the Light of Christ he governs and controls the universe and gives life to all that therein is. [See D&C 88:6–10.]

“2. By this same immensity-filling light—and also, to certain faithful ones, by the power of the Holy Ghost!—he enlightens the mind and quickens the understanding. [See D&C 88:11.]

“3. By his own upright, sinless, and perfect course, in preexistence, in mortality, and in resurrected glory, he sets a perfect example and is able to say to all men: ‘Follow thou me.’ (2 Ne. 31:10.) [See D&C 45:4.]

“Our understanding of the Light of Christ is limited,” Elder McConkie continued. “Finite powers and capacities cannot comprehend that which is infinite. But we do know certain basic principles, among which are these:

“1. That it is the light which proceeds forth from the presence and person of Deity to fill immensity, and that it is therefore everywhere present [see D&C 88:12];

“2. That it is the agency of God’s power, the law by which all things are governed [see D&C 88:13];

“3. That it is the divine power which gives life to all things, and that if it were completely withdrawn life would cease [see D&C 88:13];

“4. That it enlightens the mind and quickens the understanding of every person born into the world [see D&C 84:46]; . . .

“5. That it strives with all men (the Holy Ghost testifies but does not strive) unless and until they rebel against light and truth, at which time the striving ceases, and in that sense the Spirit is withdrawn [see D&C 88:7; 93:9];

“6. That those who hearken to its voice come unto Christ, receive his gospel, are baptized, and gain the gift of the Holy Ghost. (Moro. 7:12–18; D&C 84:43–53; 88:7–13.)” (Promised Messiah, pp. 208–9.)

He is just and will judge the world.

(D-3) The Eternal Attributes of Jesus Christ

The inherent characteristics of the Savior are referred to throughout the scriptures as attributes. These divine qualities are held in fulness and perfection by the Savior because of His total obedience to the mind and will of the Father (see D&C 93:11–17; see also Notes and Commentary for those verses for an explanation of how the Savior obtained a fulness of the attributes of the Father). It is important that we understand these attributes so that we can exercise faith in God. The Lectures on Faith, compiled under the direction of the Prophet Joseph Smith, explain: “The real design which the God of heaven had in view in making the human family acquainted with his attributes, was, that they, through the idea of the existence of his attributes, might be enabled to exercise faith in him, and through the exercise of faith in him, might obtain eternal life; for without the idea of the existence of the attributes which belong to God, the minds of men could not have power to exercise faith in him so as to lay hold upon eternal life” (4:2).

Some of the attributes of the Lord are knowledge; faith, or power; justice; judgment; mercy; and truth (see Lectures on Faith 4:41–43). The Doctrine and Covenants testifies of these attributes and helps to increase one’s understanding of many of them.

The omniscience of the Savior. Some have taught that the Savior and even God the Father are ever learning. This teaching is not consistent with the teaching of the scriptures that God knows all things (see D&C 38:2; 88:6, 41; 2 Nephi 2:24; 9:20; Mormon 8:17; Moroni 7:22). Elder Bruce R. McConkie said:

“There are even those who champion the almost unbelievable theory that God is an eternal student enrolled in the University of the Universe, where he is busily engaged in learning new truths and amassing new and strange knowledge that he never knew before.

“How belittling it is—it borders on blasphemy—to demean the Lord God Omnipotent by saying he is an idol, or an image, or an animal, or a spirit essence, or that he is ever learning but never able to come to a knowledge of all truth (see 2 Tim. 3:7).” (In Conference Report, Oct. 1980, p. 75; or Ensign, Nov. 1980, pp. 50–51.)

The knowledge that God possesses includes an understanding of the past, present, and future (see D&C 130:7). The story of the loss of the 116-page manuscript by Martin Harris at the time the Prophet was translating the Book of Mormon is an example of the foreknowledge of God (see Words of Mormon 1:3–7; D&C 3, 10).

Christ is omnipotent. By being perfectly obedient to the will of the Father, Jesus brought about the Atonement and retains “all power” (D&C 19:3; see also 49:6; 61:1). The Doctrine and Covenants, like the other standard works, bears witness that in the Godhead resides all power. There is nothing in the universe with sufficient power to “stay my hand” (D&C 38:33). The word power is used over two hundred times in the Doctrine and Covenants, and in most of those usages it bears witness of God’s power and His use of it for the benefit of His people.

Christ is the source of justice and judgment. One of the most comforting things derived from faith in the Savior is the knowledge that at some time everything will be made right, that justice will be done. There is something inherent in virtually every person that cries out for the righting of wrongs, the squaring of accounts, the giving of just dues, whether those dues be blessings for obedience or punishments for disobedience. In numerous instances in the Doctrine and Covenants the Lord bears witness that He is a just God and that all people will be brought to judgment, receiving blessings for obedience and punishments for all transgressions not repented of (see, for example, D&C 3:4; 10:28; 39:16–18; 82:4; 84:102; 107:84; 109:77).

The mercy of Christ. Knowing of God’s awesome powers and of His continual promises to bring individuals to judgment would be a frightening and discouraging thing if one did not know that He also has a perfection and fulness of love and mercy. In addition to many promises of mercy and forgiveness for the repentant (see, for example, D&C 3:10; 29:1; 38:14; 54:6; 61:2; 76:5; 88:40), the Doctrine and Covenants contains some of the most tender and endearing expressions of the Savior to His servants and His people:

“Be faithful and diligent . . . and I will encircle thee in the arms of my love” (D&C 6:20).

“Fear not to do good, my sons” (D&C 6:33).

“Fear not, little flock” (D&C 6:34).

“From henceforth I shall call you friends” (D&C 84:77).

“I will call you friends, for you are my friends” (D&C 93:45).

“Whom I love I also chasten . . . and I have loved you” (D&C 95:1).

Christ is truth. Understanding of this attribute comes primarily from the Doctrine and Covenants, where it is revealed that truth is light (see D&C 84:45; 88:6–7); truth is eternal (see D&C 88:66); truth is knowledge of things as they are, and as they were, and as they are to come (see D&C 93:24). If the Savior is the Light of the World and the Light of Christ lights every person who comes into the world, and if truth is light, then it follows that not only is the Savior the source of truth but His very nature is truth.

Elder Bruce R. McConkie explained: “Christ is the Truth, meaning that he is the perfect embodiment of all truth. ‘I am the way, the truth, and the life’ (John 14:6; Ether 4:12); ‘I am the Spirit of truth.’ (D&C 93:26.) He is the champion of truth, the revealer of truth, the advocate of truth. His word is truth and all his works conform thereto.” (Mormon Doctrine, p. 810; see also D&C 93:12–13, 16–20, 28, 36.)

All scriptures bear witness and teach of the attributes of deity, and the Doctrine and Covenants joins the other standard works as a powerful voice in this testimony.

(D-4) The Eternal Mission of Jesus Christ

Only through Christ is salvation possible. Because He was God, even in mortality, Jesus Christ possessed inherent powers and abilities that no other person ever had. He was God’s Only Begotten Son and thus possessed the powers and intelligence of God Himself. He was perfect in nature, so He was able to assume the sins of all other beings, to suffer for them so that, on condition of their repentance, they would not have to suffer.

Not only was Jesus able to bear the sins of His brothers and sisters, He was also willing to do so. He thereby demonstrated His great love. He accomplished this redemption by a voluntary act called the Atonement in which He took upon Himself the sins of all mankind. The intense suffering of the Savior commenced in the Garden of Gethsemane and terminated at Calvary. Luke described the suffering in the Garden as being so intense that Christ’s “sweat was as it were great drops of blood” (Luke 22:44.) Some scholars have tried to explain this passage as metaphorical and not literal; that is, they say that Jesus perspired heavily but did not actually bleed from His pores. The Doctrine and Covenants shows this was literal, describing in some detail the incredible suffering He underwent (see D&C 19:15–19; 76:69).

Christ suffered as only a God could suffer, both in body and in spirit. Willingly He took the cup. In that solitary Garden, made sacred by His presence, He “suffered the pain of all men, that all men might repent and come unto him” (D&C 18:11). The extent of His suffering is stated by Elder Marion G. Romney in these words: “Jesus then went into the Garden of Gethsemane. There he suffered most. He suffered greatly on the cross, of course, but other men had died by crucifixion; in fact, a man hung on either side of him as he died on the cross. But no man, nor set of men, nor all men put together, ever suffered what the Redeemer suffered in the Garden.” (In Conference Report, Oct. 1953, p. 35.)

Elder Romney also stated, “The suffering he undertook to endure, and which he did endure, equaled the combined suffering of all men” (in Conference Report, Oct. 1969, p. 57).

The Doctrine and Covenants testifies that Jesus, in making the Atonement, descended below all things—meaning that He suffered the pains of hell for all people if they would repent (see D&C 88:6; 122:8). Because He suffered to this extent, there is no sin, no pain, no suffering that He cannot comprehend. He knows each individual’s every weakness. He understands each of us better than we understand ourself, and thus the Savior knows “how to succor them who are tempted” (D&C 62:1).

The Burial of Christ by Carl Bloch. Original at King’s Prayer Chair, Frederiksborg Castle, Denmark. Used by permission of the National Historic Museum at Frederiksborg.

(D-5) Our Relationship to Christ

Through the Atonement of Christ, salvation is extended to every child of God. The responsibility rests upon each individual to repent, to believe in Christ, and then to endure faithfully to the end (see D&C 20:29). The Savior’s Atonement, combined with a willing obedience to His gospel, qualifies one to become His son or daughter (see D&C 39:4–6; 11:30; 25:1).

Thus, by keeping all commandments pertaining to His gospel, we may receive the power and attributes of Christ in ourself and become His children. Eventually, through the grace of God, we may receive the fulness of godly power and attributes, “made perfect through Jesus . . . who wrought out this perfect atonement through the shedding of his own blood” (D&C 76:69; italics added).

The Doctrine and Covenants commands all people to take upon themselves His name, for in His name only is there salvation: “Take upon you the name of Christ, and speak the truth in soberness. And as many as repent and are baptized in my name, which is Jesus Christ, and endure to the end, the same shall be saved. Behold, Jesus Christ is the name which is given of the Father, and there is none other name given whereby men can be saved; . . . Wherefore, if they know not the name by which they are called, they cannot have place in the kingdom of my Father.” (D&C 18:21–25.) Those who believe in His name and keep His commandments shall find rest (see D&C 38:4), which is everlasting life in His presence (see D&C 45:3–5).

(D-6) Christ’s Coming in Glory

On 3 April 1836 Elijah appeared in the Kirtland Temple to Joseph Smith and Oliver Cowdery in fulfillment of the prophecy made by Malachi (see Malachi 4:5–6; D&C 110:13–16). The prophet Elijah testified that he had come so that members of the Church might “know that the great and dreadful day of the Lord is near, even at the doors” (D&C 110:16). The coming of Christ in glory (see D&C 34:7–8) to reign with the righteous for a thousand years (see D&C 29:11, 17) is an event longed for by all Saints in all dispensations. This dispensation has the privilege to make final preparation for His coming and to see that the kingdom of God is prepared to meet Him (see D&C 65:6). Prior to His coming, however, there will be some who are members of His Church who will say that Christ delays His coming, and as a result, they will not be prepared (see D&C 45:26). It behooves all to live as though the Savior will come tomorrow (see D&C 64:23), for those who are prepared need not fear.

The Doctrine and Covenants is a handbook on the Second Coming. It is replete with prophecies, promises, clarifications, and new revelations on the judgments that precede this coming in glory, on the Second Coming itself, and on the conditions that will prevail during the Savior’s millennial reign. Enrichment H discusses this subject in detail.

(D-7) Summary

The Doctrine and Covenants bears testimony of Christ. Just as the Book of Mormon is called a second witness for Christ, so, and with equal validity, could the Doctrine and Covenants be described as a witness for the Savior. It affirms that He was the Firstborn of Heavenly Father; that by Him the worlds were created; that He came to earth as God’s Only Begotten Son in the flesh; that He suffered temptations, wrought miracles, proclaimed His gospel, and invited all to come to Him, repent, and receive the saving ordinances of the gospel. In the Doctrine and Covenants the Savior witnesses that He suffered the pains of all and accomplished the perfect Atonement; that He was crucified, buried, and went into the world of spirits, where He declared His everlasting gospel and the doctrine of Resurrection to an innumerable company of righteous spirits; and appointed and commissioned messengers to go to the wicked and disobedient spirits and teach them.

In the Doctrine and Covenants the Lord says that on the third day after His death He rose again and that He appeared to many, including the Nephites on the American continent and the ten tribes, that He ascended into heaven where He sits in glory on the right hand of His Father, and that He has promised to come to earth again to reign with the righteous Saints for one thousand years.

The Doctrine and Covenants is a source of great strength in increasing one’s knowledge of the Savior in every aspect. It contributes many new insights to an understanding of the Holy One of Israel. It is a book of scripture that must be read and studied diligently by the Latter-day Saints.

Enrichment E
Overcoming Sin and Obtaining Forgiveness

(E-1) Introduction

As it pertains to the consequences of personal sin, the blessings and benefits of the Atonement are forgiveness of sin through repentance, sanctification through obedience to the laws and commandments of God, and the hope of eternal life in the presence of God.

The purpose of this enrichment section is to build an understanding of what the Doctrine and Covenants has to say about repentance, forgiveness, and sanctification. Only by understanding these three principles and then applying them in one’s life can one obtain eternal life and live in the presence of God.

(E-2) Repentance and Atonement for Sins

The Doctrine and Covenants states that God “cannot look upon sin with the least degree of allowance” (D&C 1:31). Yet to those who are humble and submissive to the Lord there is a way to overcome sin and its tragic effects and thus be accepted by the Lord. The process by which sin is overcome is repentance, the second principle of the gospel. President David O. McKay said, “Every principle and ordinance of the gospel of Jesus Christ is significant and important in contributing to the progress, happiness, and eternal life of man, but there is none more essential to the salvation of the human family than the divine and eternally operative principle, repentance. Without it, no one can be saved. Without it, no one can even progress. (Gospel Ideals, p. 13.)

Repentance would have no validity or power were it not for the Atonement. Through His suffering, the Savior paid for the sins of all mankind, “that they might not suffer if they would repent” (D&C 19:16). It is not repentance itself that pays the price for sin. No effort to reform one’s life, no matter how sincere, no matter how profound, would be sufficient to save a person had there been no atoning sacrifice. No one, save Jesus only, has ever lived a life that by itself could earn the right to return to the presence of God, because, as the Prophet noted in the dedicatory prayer on the Kirtland Temple, “all men sin” (D&C 109:34). That is why all people come short of the glory of God (see Romans 3:23). Since God cannot look upon sin with the least degree of allowance, that is, since He cannot overlook it or excuse it in the slightest way, there had to be some way for the sins to be made right. A price had to be paid. Part of that price was Jesus’ suffering of such intensity that it caused Him, “the greatest of all, to tremble because of pain, and to bleed at every pore” (D&C 19:18). No mortal could ever have paid that price, for as Amulek taught, it was necessary that it be “an infinite and eternal sacrifice” (Alma 34:10).

The Doctrine and Covenants adds its voice to that of other scriptures in making this distinction: It is not repentance per se that saves us. It is the blood of Jesus Christ that saves us. Repentance, however, is the condition required so that the Atonement can be applied in our behalf. If we could save ourself by a sincere and honest change of behavior, then it could be said that we save ourself by our own works, but the scriptures clearly teach that such is not the case. As Nephi wrote, “We know that it is by grace that we are saved, after all we can do” (2 Nephi 25:23). Using the imagery of the courtroom, Jesus describes Himself as an advocate, or one who pleads the cause of another (see D&C 45:3). Usually when one pleads another’s case, one does so on the basis that the client is not guilty of the charges. No such plea is entered in this case. All are guilty of sin, all have transgressed. (See Romans 3:23.) Who could plead for any soul on the basis of absence of guilt? The Advocate does not call the attention of the Judge to our perfection, but to His own. He notes the blood shed in the atoning sacrifice and then pleads that the repentant person be spared, for such a person has met Christ’s conditions and become His brother (see D&C 45:3–5).

While repentance is one of the most important steps forward we can make, we should recognize that it is still only a first step. If we consider the starting point as the place where we were before we repented, then repentance is definitely a forward progression. It could be diagrammed like this: But in another sense, we could say that repentance is merely a return to the original point of departure. This progress could be diagrammed like this: Progression toward exaltation cannot take place until we have returned to righteousness, and it is therefore absolutely critical for all of us to repent. True repentance only brings us back to doing what we should have been doing all along. The effects of the Atonement of Christ in one’s life is conditional upon one’s repentance (see D&C 18:12). Those who do not repent and keep the commandments will suffer (see D&C 19:4). The Doctrine and Covenants teaches that this vital principle, forgiveness of sin on the condition of repentance, is also being taught in the world of spirits (see D&C 138:19). Each individual then has a responsibility to forsake sin and keep the commandments of the Lord. Elder Spencer W. Kimball stated: “When we think of the great sacrifice of our Lord Jesus Christ and the sufferings he endured for us, we would be ingrates if we did not appreciate it so far as our power made it possible. He suffered and died for us, yet if we do not repent, all his anguish and pain on our account are futile.” (Miracle of Forgiveness, p. 145.)

(E-3) Forgive to Be Forgiven

During His mortal ministry, the Savior taught by precept and example that forgiveness of others is a condition for obtaining forgiveness for oneself (see Matthew 5:23–24; 6:12, 14–15; 18:21–35; John 8:1–11). One of the great contributions of the Doctrine and Covenants is its emphasis on and clarification of this important principle. The Savior said that an unwillingness to forgive others was an “evil” (D&C 64:8) and that “he that forgiveth not his brother his trespasses standeth condemned before the Lord; for there remaineth in him the greater sin” (D&C 64:9). And then, lest any should say that such a principle was good for certain sins but could not apply when someone had done something really serious, the Lord summarized the extent of the law: “I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men” (D&C 64:10).

In the midst of the terrible persecutions in Jackson County, the Lord revealed the laws of retaliation and forgiveness (see D&C 98; Notes and Commentary on D&C 98).

Marion D. Hanks said that forgiveness is the ultimate form of love. The principle of repentance is so important to your obtaining forgiveness that you ought to take stock of where you are now. Do you hold bitterness and hostility for someone who has wronged you? It doesn’t matter how deserved those feelings may be; if you cannot forgive the trespasser, according to the Lord, you have a greater sin than the person who wronged you. “The ultimate form of love for God and men is forgiveness,” said Elder Marion D. Hanks. “What is our response when we are offended, misunderstood, unfairly or unkindly treated, or sinned against, made an offender for a word, falsely accused, passed over, hurt by those we love, our offerings rejected? Do we resent, become bitter, hold a grudge? Or do we resolve the problem if we can, forgive, and rid ourselves of the burden? “The nature of our response to such situations may well determine the nature and quality of our lives, here and eternally. A courageous friend, her faith refined by many afflictions, said to me only hours ago, ‘Humiliation must come before exaltation’ [see D&C 29:2; 61:2; 136:33]. “It is required of us to forgive. Our salvation depends upon it. . . . “It is reported that President Brigham Young once said that he who takes offense when no offense is intended is a fool, and he who takes offense when offense is intended is usually a fool. It was then explained that there are two courses of action to follow when one is bitten by a rattlesnake. One may in anger, fear, or vengefulness pursue the creature and kill it. Or he may make full haste to get the venom out of his system. If we pursue the latter course we will likely survive, but if we attempt to follow the former, we may not be around long enough to finish it.” (“Even as Christ Forgave,” New Era, June 1974, pp. 4–5.) The following story from the life of President George Albert Smith illustrates the effects of forgiveness in the life of the offender and the offended: “When George Albert Smith was a young man, he joined the Utah National Guard. Being a good rider and having an excellent mount, he made quite a dashing figure in the practice charges up Arsenal Hill. Some of his friends urged him to run for an office in the Guard, and he consented. During the next few weeks, however, a man whom he had supposed to be his friend circulated false charges to the effect that Smith was seeking to win by unfair means. “Partly because of these rumors, Sergeant Smith failed to win the votes of his fellow guardsmen. So he did not win the promotion to which he felt he had been entitled. His heart was filled with bitterness and hate for the onetime friend who had treated him so unfairly. “He went to Church and tried to forget about the unpleasant affair, but his heart was still full of resentment. He could not feel right about taking the sacrament. After meditating and praying, Brother George Albert Smith concluded that he, too, was in the wrong for continuing to nurse a grievance. “He decided to relieve himself of the burden of hate that seemed to be doing him more harm than it was doing his enemy. He crossed the street and walked directly into the office of the man who had spread the rumors. As he entered the door, the man put up his arm as if in self-defense. No doubt he expected a fight. He knew in his heart that he had gravely wronged a friend. But George Albert Smith had not come to fight. On the contrary, his voice was soft and forgiving. “‘My brother,’ he said, ‘I want you to forgive me for hating you the way I have for the last few weeks.’ “The man of rumors was immediately melted into contrition. ‘Brother Smith,’ he said, ‘you have no need for forgiveness. It is I who need forgiveness from you.’ Because of George Albert Smith’s courage and spiritual strength, the man who had made himself an enemy was completely subdued. He repented of his evil conduct and thereafter he and Brother Smith were once more good friends.” (Merlo J. Pusey, “The Inner Strength of a Leader,” Instructor, June 1965, p. 232.)

(E-4) Being Cleansed from One’s Sins

It is an eternal law that no unclean thing can dwell in the presence of God (see Moses 6:57; 1 Nephi 10:21; Alma 7:21). It was for this reason that Paul said, “All have sinned, and come short of the glory of God” (Romans 3:23). Nevertheless, on condition of repentance and forgiveness of others, we can have our sins forgiven and paid for by the Redeemer. The scriptures and the prophets bear witness again and again that through the atoning blood of Christ not only can we be forgiven of our sins but we can be cleansed from all effects of transgression and become holy and spotless, able then to enter back into the presence of God. The process by which this cleansing is done is called sanctification.

The Doctrine and Covenants, together with other scriptures, teaches the need for the blessings of sanctification: “Sanctify yourselves before me,” said the Lord (D&C 43:11). “Sanctify yourselves, and ye shall be endowed with power” (D&C 43:16). “Wherefore, prepare ye, prepare ye, O my people; sanctify yourselves” (D&C 133:4). This latter-day work of scripture teaches that for us to be able to enjoy celestial glory and live in the presence of God we must be sanctified (see D&C 76:21; 88:2; 88:21). The following questions might then be asked: What is sanctification? What is the process by which one becomes sanctified?

Sanctification is purification from sin. Elder Bruce R. McConkie explained: “To be sanctified is to become clean, pure, and spotless; to be free from the blood and sins of the world; to become a new creature of the Holy Ghost, one whose body has been renewed by the rebirth of the Spirit. Sanctification is a state of saintliness, a state attained only by conformity to the laws and ordinances of the gospel. The plan of salvation is the system and means provided whereby men may sanctify their souls and thereby become worthy of a celestial inheritance.” (Mormon Doctrine, p. 675.)

One of the greatest aspirations of Latter-day Saints is to become clean enough to see the Savior and eventually to know that they will live in the presence of God the Father. The process of sanctification, whereby one becomes clean enough to obtain such great blessings, is taught in the Doctrine and Covenants. First, we must be willing to repent and accept the fulness of the gospel of Jesus Christ (see D&C 39:18; 133:62). We then must be willing to “live by every word that proceedeth forth from the mouth of God” (D&C 84:44). There needs to be a willingness on the part of all who hold the priesthood to serve others and magnify their callings in the priesthood (see D&C 84:33). Also, a humble, submissive spirit is required as the Lord chastens His children unto righteousness (see D&C 101:5) and purges the iniquity from among them (see D&C 43:11). As we comply with these steps, we are purged from sin by the power of the Holy Ghost, for, according to the Doctrine and Covenants, the Holy Ghost is the Sanctifier (see D&C 19:31; 55:1; 84:33).

Once we have been sanctified, the burden of guilt for sins is taken away. We can know for ourself that we are forgiven and made clean. President Daniel H. Wells, a counselor to President Brigham Young, said that “no man can get a greater testimony of the forgiveness of his sins by the Lord, than a knowledge within himself that he has turned away from his evil deeds. He knows it then, for God has promised to forgive every one who will comply with the requirements of the Gospel and turn from evil; and the man who forsakes evil knows it, and if he has no other testimony of his forgiveness, this is as great a one as he can possess.” (In Journal of Discourses, 15:89.)

President Harold B. Lee also taught concerning all those who truly repent of their sins: “When you have done all within your power to overcome your mistakes, and have determined in your heart that you will never repeat them again, then too, you can come to that peace of conscience by which you will know that your sins have been forgiven” (Church News, 2 Sept. 1972, p. 7).

To those who despair in their present state, who wander in the wilderness of sin and wonder if they can ever return to the light and love of their Savior, the Doctrine and Covenants bears witness that there is a way back. To those who will repent, it promises the blessings of forgiveness and sanctification through the atoning blood of the Master. The Doctrine and Covenants, in one of the simplest and yet most profound summaries in scripture, promises two rewards for those who do the works of righteousness: “peace in this world and eternal life in the world to come” (D&C 59:23).

Only when we have been cleansed from sin can we find true peace in this life. The role of the Comforter is to bring that peace to all who will come to Christ and sanctify or cleanse themselves in His blood. Elder Spencer W. Kimball wrote of the hope this promise should give to everyone:

“In the book of Revelation it is written that he that overcometh shall ‘eat of the tree of life,’ receive ‘a crown of life,’ not be hurt of the second death. He shall receive of the ‘hidden manna,’ a ‘white stone,’ and a ‘new name,’ shall have ‘power over the nations.’ He shall be clothed in ‘white raiments,’ and his name will ‘not be blotted out.’ ‘To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.’ (Rev. 3:21. Italics added.) How glorious and rich are the promises to those who overcome!

“‘What are these which are arrayed in white robes?’ asked one of the elders in John’s vision, and the answer was: ‘. . . These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple . . .’ (Rev. 7:14–15.)

“It would seem that these people had not always been perfect. They had had soiled robes and many weaknesses, but had now overcome and had washed the soiled raiment in the blood of the Lamb. They were now clean and purified, as is indicated in the blessings promised.” (Miracle of Forgiveness, p. 354.)

The promise is clearly stated by the Lord: “And unto him that repenteth and sanctifieth himself before the Lord shall be given eternal life” (D&C 133:62).

The sheep of His fold are washed in the blood of the Lamb of God.

Enrichment F
“As If from Mine Own Mouth”: The Role of Prophets in the Church

(F-1) Introduction

“A prophet needs to be more than a priest or a minister or an elder. His voice becomes the voice of God,” said President Spencer W. Kimball. (In Conference Report, Apr. 1970, p. 120.)

Heavenly Father did not intend that His children should grapple alone with the problems of mortality. Nor did He intend that they be exposed to Satan’s influence without divine assistance and direction. Therefore, before the world was created, God appointed His most faithful and spiritually talented sons as prophets and revelators. He assigned each of these prophets to come to earth at a particular time and in circumstances where, in the foreknowledge of God, his talents would be most beneficial to the kingdom of God and to mankind in general.

From the very beginning, prophets have had a solemn duty to raise the warning voice, to foresee future times, and to reveal the mind and will of God. Hence, those men appointed by God are called prophets (forewarners), seers (see-ers into any period of time as it affects God’s children), and revelators (revealers of God’s will).

Often, prophets are not well received by the people they preach to (see Matthew 13:57). Popular reaction to Enoch was that “there is a strange thing in the land; a wild man hath come among us” (Moses 6:38). The Jews challenged Jesus’ credentials as a prophet with the cynical query, “Is not this the carpenter’s son?” (Matthew 13:55). So presumptuous to the worldly-minded is the claim that God has communicated to humanity that they reject the message immediately upon learning it. Elder Neal A. Maxwell said, “Imagine how television’s six o’clock news would have portrayed Noah as he worked on his ark day by day” (in Conference Report, Oct. 1980, p. 17; or Ensign, Nov. 1980, p. 14). But just because a prophet’s message is not popular with the people who hear it does not mean that it is not true.

The Lord spoke often in the Doctrine and Covenants about the need for living prophets and about their place in the Church of Jesus Christ. With the great apostasy, prophets were no longer sent to labor among people, and in the resulting Dark Ages the Christian world lost its understanding of the role of prophets in the Lord’s plan. That knowledge was restored with the calling of the Prophet Joseph Smith. The Doctrine and Covenants reestablishes the Lord’s will concerning prophets, giving the righteous of all nations the knowledge of prophets and of their obligations to them.

“For his word ye shall receive, as if from mine own mouth” (D&C 21:5).

(F-2) The Lord’s Endorsement of His Prophets

The Doctrine and Covenants reveals many important aspects of having a living prophet and of his place in the Church. Of these aspects none is more important than the Lord’s own view of the prophets, which is taught plainly and forcefully in the Doctrine and Covenants. A prophet’s role is to speak the mind and will of the Lord to the people. When he does so, the Lord teaches, it is as if the Lord Himself had spoken. In the preface to the Doctrine and Covenants, for example, the Lord warned that all who refuse to heed the Apostles and prophets would be cut off (see D&C 1:14). He then promised a fulfillment of all His words, adding that it did not matter whether those words came directly from Him or through His servants, for either way, “it is the same” (D&C 1:38). On the day the Church was organized, the Lord commanded the Church to give heed to the words of the prophet, saying, “For his words ye shall receive as if from mine own mouth” (D&C 21:5).

What an endorsement from the Lord. When His servants speak for Him, in His eyes it is as though He were there in person. There is no difference, according to the Lord Himself, in the validity of the message.

(F-3) The Living Oracle: God’s Spokesman in All Things

Once the central importance of the role of the prophets in God’s plan for His children is understood, it is not surprising that lessening the stature and authority of these servants is one of Satan’s primary goals. Some claim that the prophet should give direction only on spiritual matters. All Latter-day Saints should understand that the earth and the fulness thereof belong to the Lord and that His prophet, who is President of His Church on the earth, is to speak on any topic the Lord directs Him to speak on.

Elder John A. Widtsoe wrote: “Whenever moved upon by the Spirit of the Lord, the man called to the prophet’s office assumes the prophetic mantle and speaks as a mouthpiece of the Lord. He may then interpret the word of God, apply it to the conditions of the day, governmental, social, or economic, warn against impending evil. . . . Such inspired deliverances are binding upon all who believe that the latter-day work came and is directed by revelation.” (Evidences and Reconciliations, 1:182.)

Elder Ezra Taft Benson said: “If we are living the gospel, we will feel in our hearts that the First Presidency of the Church not only have the right, but are also duty bound under heaven to give counsel on any subject which affects the temporal or spiritual welfare of the Latter-day Saints” (in Conference Report, Oct. 1950, p. 148).

This inspired counsel comes to members of the Church in at least two ways. First, every six months a general conference is held during which inspired counsel is given by the Lord’s servants. The Lord warns those who do not heed this instruction that they “shall be cut off from among the people” (D&C 1:14). Second, the Saints should read what the prophets have written (see D&C 52:9, 36), including not only the scriptures but such things as conference talks, the message of the First Presidency in the Ensign, and special bulletins that are mailed to priesthood leaders to be read to the Saints in the stakes of the Church.

Those who criticize the prophet for speaking on matters that do not concern him, or who accuse him of not reflecting the will of the Lord, should consider the Lord’s solemn warning carefully (see D&C 121:16–22).

Whether that rejection comes through open opposition to the prophet, through flippant disregard of his counsel, or through apathetic carelessness, the penalties for turning away from the Lord’s servants are serious. “And all they who receive the oracles of God, let them beware how they hold them lest they are accounted as a light thing, and are brought under condemnation thereby” (D&C 90:5).

In response to the question, If one differs with a prophet’s view, is it considered apostasy? Elder George Q. Cannon stated: “A friend . . . wished to know whether . . . we considered an honest difference of opinion between a member of the Church and the authorities of the Church apostasy. . . . We replied that we had not stated that an honest difference of opinion between a member of the Church and the authorities constituted apostasy; for we could conceive of a man honestly differing in opinion from the authorities of the Church and yet not be an apostate; but we could not conceive of a man publishing those differences of opinion, and seeking by arguments, sophistry and special pleading to enforce them upon the people to produce division and strife, and to place the acts and counsels of the authorities of the Church, if possible, in a wrong light, and not be an apostate, for such conduct was apostasy as we understood the term. We further said that while a man might honestly differ in opinion from the authorities through a want of understanding, he had to be exceedingly careful how he acted in relation to such differences, or the adversary would take advantage of him and he would soon become imbued with the spirit of apostasy, and be found fighting against God and the authority which He had placed here to govern His Church.” (Deseret News Weekly, 3 Nov. 1869, p. 457.)

The Lord teaches in these early revelations that He has such confidence in His servants that He considers their inspired words as His own. This principle, called divine investiture of authority, is represented by the Lord’s words to Moses, “They shall obey thy command as if thou wert God” (Moses 1:25).

The prophet will never lead the people astray.

(F-4) Some Commonly Asked Questions about Prophets

No claim is put forth by the prophets of God to suggest that they are infallible, that everything they say and do is what the Lord would say and do. Only when they act in harmony with the will of the Lord do they become the Lord’s mouthpiece. Each President of the Church has been quick to point out that he has weaknesses and imperfections. These facts, together with the Lord’s endorsement of His servants, raise questions about how one should respond to the counsel of the prophets. Following are some of the more common questions:

Is every word of a prophet inspired? The Prophet Joseph Smith said, “A prophet was a prophet only when he was acting as such” (History of the Church, 5:265).

Elder John A. Widtsoe commented on the Prophet Joseph’s words: “That statement makes a clear distinction between official and unofficial actions and utterances of officers of the Church. In this recorded statement the Prophet Joseph Smith recognizes his special right and duty, as the President and Prophet of the Church, under the inspiration of the Lord, to speak authoritatively and officially for the enlightenment and guidance of the Church. But he claims also the right, as other men, to labor and rest, to work and play, to visit and discuss, to present his opinions and hear the opinions of others, to counsel and bless as a member of the Church.” (Evidences and Reconciliations, 1:182.)

Elder Widtsoe went on to say, however, that the “unofficial expressions [of a prophet] carry greater weight than the opinions of other men of equal or greater gifts and experience but without the power of the prophetic office. . . .

“. . . The unofficial views and expressions of such a man with respect to any vital subject, should command respectful attention.” (Evidences and Reconciliations, 1:183–84.)

Will the prophet ever lead the Church astray? The Savior will never allow the President of His Church to lead the people into sin or apostasy.

President Joseph Fielding Smith said: “I think there is one thing which we should have exceedingly clear in our minds. Neither the President of the Church, nor the First Presidency, nor the united voice of the First Presidency and the Twelve will ever lead the Saints astray or send forth counsel to the world that is contrary to the mind and will of the Lord.” (“Eternal Keys and the Right to Preside,” Ensign, July 1972, p. 88.)

President J. Reuben Clark Jr. counseled, “You will never make a mistake by following the instructions and the counsel of him who stands at the head as God’s mouthpiece on earth” (in Conference Report, Oct. 1945, p. 166).

Elder Ezra Taft Benson added his voice to others’ testimonies: “Keep your eye on the Prophet, for the Lord will never permit his Prophet to lead this Church astray. Let us live close to the Spirit, so we can test all counsel.” (In Conference Report, Oct. 1966, p. 123.)

Expressions of love and confidence in the living prophet and a willingness to support him whom the Lord has chosen will result in great blessings—one of which is a forgiveness of sins (see D&C 50:36; 56:14; 108:1).

When are the words of the prophets to be considered scripture? The Lord said: “And this is the ensample unto them, that they shall speak as they are moved upon by the Holy Ghost. And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation.” (D&C 68:3–4.)

Although the First Presidency and the Quorum of the Twelve Apostles are sustained as prophets, seers, and revelators, “only the President of the Church,” spoke President J. Reuben Clark Jr., “the Presiding High Priest, is sustained as Prophet, Seer, and Revelator for the Church, and he alone has the right to receive revelations for the Church, either new or amendatory, or to give authoritative interpretations of scriptures that shall be binding on the Church, or change in any way the existing doctrines of the Church. He is God’s sole mouthpiece on earth for the Church of Jesus Christ of Latter-day Saints, the only true Church. He alone may declare the mind and will of God to his people. No officer of any other Church in the world has this high right and lofty prerogative.” (Church News, 31 July 1954, p. 10.)

President Clark further explained how one can tell if a prophet has been inspired of the Holy Ghost: “We can tell when the speakers are ‘moved upon by the Holy Ghost’ only when we, ourselves, are ‘moved upon by the Holy Ghost.’

“In a way, this completely shifts the responsibility from them to us to determine when they so speak.” (Church News, 31 July 1954, p. 9.)

Doesn’t a prophet have to preface his comments with “Thus saith the Lord” when he is speaking as a prophet? The answer to this question is no. President J. Reuben Clark Jr. said: “There are those who insist that unless the Prophet of the Lord declares, ‘Thus saith the Lord,’ the message may not be taken as a revelation. This is a false testing standard. For while many of our modern revelations as contained in the Doctrine and Covenants do contain these words, there are many that do not.” (Church News, 31 July 1954, p. 10.)

Isn’t following a prophet’s counsel surrendering one’s agency? Elder Marion G. Romney answered this question as follows:

“In response to a contention that [following the First Presidency] is tantamount to surrendering one’s ‘moral agency,’ suppose a person were in a forest with his vision limited by the denseness of the growth about him. Would he be surrendering his agency in following the directions of one who stands on a lookout tower, commanding an unobstructed view? To me, our leaders are true watchmen on the towers of Zion, and those who follow their counsel are exercising their agency just as freely as would be the man in the forest. For I accept as a fact, without any reservation, that this Church is headed by the Lord Jesus Christ, and that He, through the men whom He chooses and appoints to lead His people, gives it active direction. I believe that He communicates to them His will, and that they, enjoying His spirit, counsel us. . . .

“That we may all have the vision and the courage to be loyal to the truth and loyal to the men whom God has chosen to lead in the cause of truth.” (In Conference Report, Apr. 1942, p. 20.)

(F-5) Summary

A prophet is a revealer of God’s will, a teacher of truth, a revealer of new truth. The place of the Saints in Zion will depend, to a great extent, upon their willingness to heed his counsel. Their only safety for perilous times is described by President Harold B. Lee:

“We have some tight places to go before the Lord is through with this church and the world in this dispensation, which is the last dispensation, which shall usher in the coming of the Lord. The gospel was restored to prepare a people ready to receive him. The power of Satan will increase; we see it in evidence on every hand. There will be inroads within the Church. There will be, as President Tanner has said, ‘Hypocrites, those professing, but secretly are full of dead men’s bones.’ We will see those who profess membership but secretly are plotting and trying to lead people not to follow the leadership that the Lord has set up to preside in this church.

“Now the only safety we have as members of this church is to do exactly what the Lord said to the Church in that day when the Church was organized. We must learn to give heed to the words and commandments that the Lord shall give through his prophet, ‘as he receiveth them, walking in all holiness before me; . . . as if from mine own mouth, in all patience and faith.’ (D&C 21:4–5.) There will be some things that take patience and faith. You may not like what comes from the authority of the Church. It may contradict your political views. It may contradict your social views. It may interfere with some of your social life. But if you listen to these things, as if from the mouth of the Lord himself, with patience and faith, the promise is that ‘the gates of hell shall not prevail against you; yea, and the Lord God will disperse the powers of darkness from before you, and cause the heavens to shake for your good, and his name’s glory.’ (D&C 21:6.)” (In Conference Report, Oct. 1970, p. 152.)

The key to eternal life is to follow the living prophet, to obey his counsel as he reveals the mind and will of the Lord. Elder Bruce R. McConkie stated: “Let us, then—and let all men who desire righteousness—accept the Lord and his prophets, hearken to their teachings, and strive to be like them, for it is written: ‘He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward.’ (Matt. 10:41.) And a prophet’s reward is eternal life in the kingdom of God.” (Promised Messiah, p. 41.)