Enrichment G
The Nature and Purpose of Law

(G-1) Introduction

A significant aspect of this earthly existence is that all things are governed by law. Law gives order and purpose to the universe. Law provides the way for the Saints to grow, progress, and obtain happiness. That being the case, they need to understand the nature of law; the source of law; the means by which they can know true laws; the results of the application of laws, or what one may obtain by following the laws of God; and how the Lord has counseled His children to act in relationship to laws so that they can obtain the greatest benefits.

The Doctrine and Covenants helps the Saints to understand the nature, purpose, and effects of law.

“All things are numbered unto me, for they are mine and I know them” (Moses 1:35).

(G-2) The Eternal Nature of Law

The Doctrine and Covenants teaches that “all kingdoms have a law given; and . . . there is no space in the which there is no kingdom” (D&C 88:36–37). Thus, it is clear that all things in the vast immensity of space are under the influence of law. All things are controlled, governed, and upheld by law—“nothing is exempt.” Nothing is arbitrary or left to chance. The “same invarying result always flows from the same cause.” The principles of eternal law “are immutable, eternal, everlasting.” (McConkie, Mormon Doctrine, p. 433.)

The truth of this teaching is substantiated both by the revelations of God and by the scientific observations of mortals. As mankind progresses in scientific knowledge, it becomes more and more apparent that there is order in the universe, and that all things are governed by consistent and harmonious laws. From the atomic realm to the vast immensity of space there is universal order and consistency.

President Brigham Young taught that “there is no being in all the eternities but what is governed by law” (Discourses of Brigham Young, p. 1). Elder Bruce R. McConkie stated, similarly, that Christ “governs and is governed by law” (Mormon Doctrine, p. 432.) God has said, for example, that He is bound when His children do what He says (see D&C 82:10). He is bound to fulfill His promises, for He is a being of complete integrity who conforms totally to the laws of righteousness. He is a celestial being and abides by celestial law, for any being “who is not able to abide the law of a celestial kingdom cannot abide a celestial glory” (D&C 88:22).

President John Taylor said: “God is unchangeable, so are also his laws, in all their forms, and in all their applications, and being Himself the essence of law, the giver of law, the sustainer of law, all of those laws are eternal in all their operations, in all bodies and matter, and throughout all space. It would be impossible for Him to violate law, because in so doing He would strike at His own dignity, power, principles, glory, exaltation and existence.” (Mediation and Atonement, p. 168.)

(G-3) Christ Is the Lawgiver

Christ, as the Firstborn, was preeminent among the members of the Father’s family. He created this earth under the direction of the Father (see Moses 1:27–32) and was given authority to be God over it. Acting through the power and authority given Him by His Father, the Savior controls, directs, and governs the affairs of this earth. As God over this earth, Christ ordained laws, according to the will of the Father, for the benefit and progression of the whole human family. He is our lawgiver (see D&C 38:22; 64:13). Christ taught the Nephites, saying, “I am the law” (3 Nephi 15:9), meaning that He is the embodiment and the source of all law to mankind. He is not only the source of law and commandments given to mankind, but He provides the law, or organizing power, for the whole universe. This doctrine is taught more clearly in the Doctrine and Covenants than in any of the other standard works. He declared to His disciples that He was “the way, the truth, and the life” (John 14:6). The Doctrine and Covenants teaches that the Resurrection is only part of what this title means. Jesus is “the life” in a much more profound and all-inclusive way. A careful study of Doctrine and Covenants 88:6–13 yields the following insights about Christ as the source of law and light and life:

Christ is the source of an infinite, radiant stream of energy called “the light of Christ” (v. 7) which comes “from the presence of God to fill the immensity of space” (v. 12).

Christ is the light and power that fills the sun, moon, stars, and earth (see vv. 7–10).

This light of Christ is not only in all things but is the source of life for all things (see v. 13).

Somehow, this energy source which emanates from God and is named after Jesus Christ is also “the law by which all things are governed” (v. 13).

In other words, if somehow the light of Christ were to be extinguished, there would be no law, no order, no organization, and no life in the universe. Everything would collapse into universal chaos. According to the book of Hebrews, Christ “uphold[s] all things by the word of his power” (1:3). For this reason we look to Him for guidance: He is not only the source of law, He is the law.

The Prophet Joseph Smith taught the same thing when he said, “God himself, finding he was in the midst of spirits and glory, because he was more intelligent, saw proper to institute laws whereby the rest could have a privilege to advance like himself” (Teachings, p. 354).

“I am the law” (3 Nephi 15:9).

(G-4) God’s Purpose in Giving Laws to Mankind

This earth is a place where people are given the opportunity to learn, to prove themselves, and to develop the characteristics of Heavenly Father. In the premortal life, the children of Father in Heaven saw His greatness, His perfection, and His joy in an exalted status, and desired to be like Him. He also wanted His children to become as He is.

Although God’s laws are exact and immovable, they are revealed and given to mankind for one purpose—to bring to pass their ultimate joy. The Prophet Joseph Smith taught that “the Great Parent of the universe looks upon the whole of the human family with a fatherly care and paternal regard” (Teachings, p. 218), and that He “never will institute an ordinance or give a commandment to His people that is not calculated in its nature to promote that happiness which He has designed, and which will not end in the greatest amount of good and glory to those who become the recipients of his law and ordinances” (Teachings, pp. 256–57). The Prophet also said, “Whatever God requires is right, no matter what it is, although we may not see the reason thereof till long after the events transpire” (Teachings, p. 256).

God gives laws and commandments to His children to provide the only possible means whereby they may become like Him. The Prophet Joseph Smith taught:

“God condescended to speak from the heavens and declare His will concerning the human family, to give them just and holy laws, to regulate their conduct, and guide them in a direct way, that in due time He might take them to Himself, and make them joint heirs with His Son. . . .

“. . . God has given certain laws to the human family, which, if observed, are sufficient to prepare them to inherit this rest. This, then, we conclude, was the purpose of God in giving His laws to us.” (Teachings, pp. 53–54.)

(G-5) Certainty of the Promises and Consequences of Law

The Doctrine and Covenants teaches that all blessings are predicated upon laws and that if we desire a particular blessing, we must abide by the law that guarantees the blessing. If we do not conform to the bounds and conditions of a law, we are not justified in receiving the blessings associated with it. This theme is repeated again and again in the Doctrine and Covenants (see D&C 82:10; 88:38–39; 130:20–21; 132:5).

God has said that no one can come unto Him except by His laws. If we receive and obey His laws, then we will come to know God and become like Him, thus having eternal life. (See D&C 132:11–12, 21–25, 32; John 17:3). It is only by obedience to law that one can become sanctified. Those who, by their agency, submit to law and are governed by God’s laws are preserved, protected, and sanctified through the operation of those laws. Those who do not live the laws of God cannot be sanctified by the Savior through those laws; therefore, they must inherit a kingdom other than the celestial. Each of us must be able to abide by the law of the kingdom we inherit (see D&C 88:21–24; 34–35).

President Wilford Woodruff said: “The God of heaven, who created this earth and placed His children upon it, gave unto them a law whereby they might be exalted and saved in a kingdom of glory. For there is a law given unto all kingdoms, and all things are governed by law throughout the whole universe. Whatever law anyone keeps he is preserved by that law, and he receives whatever reward that law guarantees unto him. It is the will of God that all His children should obey the highest law, that they may receive the highest glory that is ordained for all immortal beings. But God has given all His children an agency, to choose what law they will keep.” (Millennial Star, 20 Dec. 1886, p. 801.)

The following diagram illustrates the consequences of our choice to obey or to reject the laws given to us by God: [click for scalable version] Consider the following: D&C 130:20; 132:5. What is the condition for receiving any blessing from God? D&C 132:11–12, 21–25. What is the only means by which we can attain the glory of God? D&C 88:21–24. What will determine the glory we inherit in the hereafter? D&C 88:34–35. By what means can we be sanctified? What may keep us from being sanctified?

(G-6) How Should One Respond to Law?

The Lord has often instructed His people to learn His laws and teach them to others so that all may be edified and obtain the blessings that obedience to His laws generates (see D&C 42:12–13; 93:53; 107:99–100). Those who are His disciples will receive His laws and obey them (see D&C 41:5; 42:2). They will also obey the laws of the land in which they live (see D&C 58:21–22; 98:4–7; 134:5–6).

The Prophet Joseph Smith taught that “happiness is the object and design of our existence; and will be the end thereof, if we pursue the path that leads to it; and this path is virtue, uprightness, faithfulness, holiness, and keeping all the commandments of God” (Teachings, pp. 255–56). President Brigham Young reaffirmed this teaching when he said, “Great peace have they who love the law of the Lord and abide in his commandments” (Discourses of Brigham Young, p. 223).

The Doctrine and Covenants teaches that the Latter-day Saints have a particular responsibility to live their lives according to the principles of righteousness, for they live in the dispensation of the fulness of times in which God has restored and brought together the keys, power, and knowledge of all dispensations (see D&C 27:12–13; 128:18). “Every key, power, and authority ever dispensed from heaven to men on earth, which is necessary for their eternal salvation, has already been restored in this dispensation” (McConkie, Mormon Doctrine, p. 200). The Latter-day Saints are the recipients of those great blessings, and the Lord has said that where “much is given much is required” (D&C 82:3).

Elder George Albert Smith explained the nature of the responsibility that falls on the Latter-day Saints as a result of what they have been given: “We will not be judged as our brothers and sisters of the world are judged, but according to the greater opportunities placed in our keeping. We will be among those who have received the word of the Lord, who have heard His sayings, and if we do them it will be to us eternal life, but if we fail condemnation will result.” (In Conference Report, Oct. 1906, p. 47.)

(G-7) Summary

All scriptures teach the value of law and the blessings that derive from obedience to it, but especially in the Doctrine and Covenants are the Saints taught the nature, purpose, and source of law. Knowing that in the last days law would come under attack from the world, the Lord revealed the benefits of law. He taught that through obedience to His laws His children are freed from sin, weakness, darkness, and despair; they obtain power over all their enemies and gain power to lay hold of every righteous desire of their hearts. They become free of every encumbrance that holds them back or binds them down. Thus, having become free and independent, and having the ability to live in accordance to all of God’s laws, the obedient children of God have the powers of the universe at their disposal to use in obtaining a fulness of joy, which will endure forever and ever.

Enrichment H
The Last Days

(H-1) Introduction

Approximately three thousand years before the birth of Christ, the Lord showed to the great prophet Enoch, in vision, the destiny of the world and its inhabitants. Enoch saw the coming of the Son of Man in the meridian of time, His Crucifixion and Resurrection in glory, and “all things, even unto the end of the world” (Moses 7:67; see also Moses 7:20–67). Enoch saw in vision great wickedness upon the face of the earth, and he pleaded with the Lord, “When shall the earth rest?” and “Wilt thou not come again upon the earth?” (Moses 7:58–59). The Lord answered him, “As I live, even so will I come in the last days. . . . And the day shall come that the earth shall rest.” (Moses 7:60–61.)

The Saints are now living in the “last days” (D&C 86:4). This is a period of wickedness and tribulations, of calamity and great distress (see Moses 7:60–61; D&C 1:17; Luke 21:25), but it is also a period of restoration, in which the Lord is bringing to pass a restitution of the powers and blessings of all former times (see D&C 121:27–31; D&C 128:18; Moses 7:62; Acts 3:21). In this day and age, the Lord’s work will triumph, and it will eventually fill the whole earth (see D&C 84:97–102; Daniel 2:28–44; Moses 7:62–65).

This generation stands at the end of the sixth “day” of the earth’s history (see D&C 77:6–7, 12; Abraham 3:4; 2 Peter 3:8). Now is the “Saturday evening” of time preceding the great millennial Sabbath of the earth (see McConkie, Doctrinal New Testament Commentary, 3:485–86; Smith, Teachings, p. 13). It is for this generation to prepare the way for the Second Coming of the Lord. Modern Saints must obey the principles of the gospel and know the signs of the times, so that they may endure the trials and difficulties of this dispensation, recognize the signs of His coming, and be prepared to receive Him as His own people when He comes. The Doctrine and Covenants clarifies prophecies of the past concerning the last days, and it gives many additional prophecies by which the Saints can recognize the time of the Lord’s coming, that it might not “overtake [them] as a thief” (1 Thessalonians 5:4). It not only teaches how to recognize the imminence of the Lord’s coming, but it also makes very clear what one must do to be prepared to receive the Lord when He comes.

The scriptures are a handbook for the last days.

(H-2) The Scriptures Give Authoritative Information about the Last Days

Those who undertake a study of the last days should use the scriptures as their primary source. To one who seeks in righteousness with a humble heart, the scriptures will speak clearly of the events of the last days and of the path one should follow in these days. President Harold B. Lee warned the Church in general conference of possible dangers in giving other sources priority over the scriptures:

“There are among us many loose writings predicting the calamities which are about to overtake us. Some of these have been publicized as though they were necessary to wake up the world to the horrors about to overtake us. Many of these are from sources upon which there cannot be unquestioned reliance.

“. . . We need no such publications to be forewarned, if we were only conversant with what the scriptures have already spoken to us in plainness.” (In Conference Report, Oct. 1972, 128; or Ensign, Jan. 1973, p. 106.)

President Lee further counseled the Saints, giving “the sure word of prophecy on which you should rely for your guide. . . .

“Read the 24th chapter of Matthew—particularly that inspired version as contained in the Pearl of Great Price. [Joseph Smith—Matthew.]

“Then read the 45th section of the Doctrine and Covenants where the Lord, not man, has documented the signs of the times.

“Now turn to section 101 and section 133 of the Doctrine and Covenants and hear the step-by-step recounting of the events leading up to the coming of the Savior.

“Finally, turn to the promises the Lord makes to those who keep the commandments when these judgments descend upon the wicked, as set forth in the Doctrine and Covenants, section 38.

“. . . These are some of the writings with which you should concern yourselves, rather than commentaries that may come from those whose information may not be the most reliable and whose motives may be subject to question.” (In Conference Report, Oct. 1972, p. 128; or Ensign, Jan. 1973, p. 106.)

The Doctrine and Covenants gives a great deal of information and prophecy about the last days. By following its teachings and those of the other scriptures, Latter-day Saints can be amply informed and prepared for the events of the future.

(H-3) Signs to Precede the Lord’s Second Coming

In the scriptures the Lord has given signs that will be shown to the inhabitants of the earth, so that those who watch can be prepared for the great events of the last days, including His return to the earth in power and glory. Those who know the signs and who follow the counsel given through the Lord’s prophets will be prepared to deal with the challenges of this momentous time and will be “looking forth for the great day of the Lord to come” (D&C 45:39; see also Moses 7:62). They will not be taken by surprise but will be anxiously awaiting the Lord’s coming.

The signs of the Lord’s coming may be classified into two main categories: (1) Signs that are part of the Restoration of the gospel and its eventual expansion throughout the world; and (2) signs that are part of the increase of evils and the calamities and judgments to come upon the world. These two movements are taking place simultaneously in the last days. President Spencer W. Kimball said that “the progress of the church will be paralleled by a growing wickedness among mankind” and, citing Brigham Young, “in proportion to the spread of the gospel among the nations of the earth so would the power of Satan rise” (in Church News, 30 June 1979, p. 5).

The Saints, having the opportunity to be enlightened by the teachings of the Doctrine and Covenants as well as other scriptures, should learn the signs of the times and watch them closely to recognize the time of the Lord’s return (see D&C 68:11). Although no one knows the day nor the hour, nor will anyone until the Lord comes (see D&C 49:7), yet in watching for the signs and giving heed to the Lord’s prophets one may stay in constant readiness to receive the Lord.

President Joseph Fielding Smith said: “Many things have taken place during the past one hundred and thirty-six years to impress faithful members of the Church with the fact that the coming of the Lord is near. The gospel has been restored. The Church has been fully organized. The priesthood has been conferred upon man. The various dispensations from the beginning have been revealed and their keys and authorities given to the Church. Israel has been and is being gathered to the land of Zion. The Jews are returning to Jerusalem. The gospel is being preached in all the world as a witness to every nation. Temples are being built, and ordinance work for the dead, as well as for the living, is performed in them. The hearts of the children have turned to their fathers, and the children are seeking after their dead. The covenants which the Lord promised to make with Israel in the latter days have been revealed, and thousands of gathered Israel have entered into them. Thus the work of the Lord is advancing, and all these things are signs of the near approach of our Lord.” (In Conference Report, Apr. 1966, pp. 12–13).

(H-4) Two Great Categories of Signs

The Doctrine and Covenants contains a great deal of information on both categories of signs of the Second Coming: the restoration of the kingdom and the calamities to come.

Restoration and spread of the gospel. This dispensation is the time when the Lord is restoring and gathering together all of the “keys, and powers, and glories . . . revealed from the days of Adam even to the present time” (D&C 128:18). The Restoration was identified anciently as one of the signs to precede the Lord’s return (see Acts 3:19–21; Ephesians 1:10; Revelation 14:6–7). As part of the Restoration before the end of the world, the Lord said that the gospel would be “preached in all the world for a witness to all nations” (Matthew 24:14). The Lord indicated in 1833 that He had sent His angel to commit the gospel to mankind so that it might be preached to all the world before His coming in glory (see D&C 133:36–40).

Elder Bruce R. McConkie wrote: “That period of time just preceding the millennium is named the last days. It is the specified time, period, or age in which the necessary prerequisites to the Second Coming will occur. The last days are the days of the dispensation of the fulness of times, the days when the signs of the Second Coming are shown forth, the days of ‘restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.’ (Acts 3:21.) We are now living in that period of time, and the great restitution (or restoration) is in process.” (Mormon Doctrine, p. 431.)

When divine messengers committed vital priesthood keys to the Prophet Joseph Smith in the Kirtland Temple, they told him that it was a sign by which he “may know that the great and dreadful day of the Lord is near, even at the doors” (D&C 110:16). The restoration of those keys made possible the fulfilling of the work necessary to prepare for the return of the Son of God.

The Lord indicated that He would, in this dispensation, call laborers into His vineyard for the last time, for it is the “eleventh hour” (D&C 33:3; see also D&C 43:28–29) before His coming “at midnight” (Matthew 25:6) to usher in the Sabbath of the earth. During this final hour the voice of warning shall go to all people through the Lord’s servants, who will call upon the world to repent and prepare for His imminent return (see D&C 1:1–5, 11–12). The gospel has now been restored as the kingdom of God. It will roll forth with power until it fills the whole earth and Christ returns to reign over the kingdom of heaven to be established on the earth in its renewed paradisiacal condition (see D&C 65:1–6; Articles of Faith 1:10).

As part of that preparatory work, the Doctrine and Covenants indicates, the Lord will gather the dispersed house of Israel (see D&C 110:11). Before the Lord’s coming, the lost ten tribes will return (see D&C 110:11; 133:26–34), the Jews will be gathered to their homeland (see D&C 45:16–25, 43–44), and the Lamanites will be gathered into the fold of God and “blossom as a rose” (D&C 49:24; see also D&C 3:18–20; 2 Nephi 30:4–5). As the gospel spreads, Israel will be gathered, and “Zion shall flourish” (D&C 49:25). The city of New Jerusalem will be built in America as “a land of peace, a city of refuge, a place of safety for the saints of the Most High God” (D&C 45:66; see also Articles of Faith 1:10), and the righteous from all nations will gather with rejoicing to Zion (see D&C 45:66–71). To endow His people with a fulness of blessings, the Lord will cause a great temple to be built in the city of the New Jerusalem, to which He will return, and which will be filled with His glory (see D&C 36:8; 42:35–36; 84:4–5).

Increase of evils and the calamities and judgments to come upon the world. Many ancient prophets saw this day and prophesied of conditions of great wickedness and commotion (see 1 Nephi 14:7–17; 2 Nephi 28:3–14, 20–23; Mormon 8:26–41). In His preface to the Doctrine and Covenants, the Lord spoke of the wickedness of the world in this time (see D&C 1:13–16). The fact that the world is rejecting His teachings is causing an increase of wickedness, wars, and commotions on the earth. The Lord has said that because of the wickedness of the inhabitants of the world He will come down upon them with judgments (see D&C 1:13, 15–16, 35–36; 29:14–21; 45:26, 31; 63:33; 84:96–97; 112:23–26).

Knowing the calamity that would inevitably come upon the inhabitants of the earth because of their iniquities, the Lord called the Prophet Joseph Smith and gave him the keys, powers, and blessings of the gospel, so that through its restoration many would be turned from the world and preserved from the judgments (see also D&C 1:17–23). Those who will heed the gospel message will be preserved, but those who reject it will meet with great distress and sorrow. All of these events are part of the signs prophesied of to signal the nearness of the Lord’s Second Advent (see JS—M 1:22–23, 27–36, 41–43).

(H-5) Promised Results of Wickedness

The following events are taking place among those of the world who reject the gospel warning:

The loss of the Spirit of the Lord. (See D&C 63:32–34.) President Joseph Fielding Smith said:

“Now the Lord has withdrawn His Spirit from the world. Do not let this thought become confused in your minds. The Spirit He has withdrawn from the world is not the Holy Ghost (for they never had that!), but it is the light of truth, spoken of in our scriptures as the Spirit of Christ, which is given to every man that cometh into the world, as you find recorded in Section 84 of the Doctrine and Covenants.

“Now because of the wickedness of the world, that Spirit has been withdrawn and when the Spirit of the Lord is not striving with men the spirit of Satan is. . . .

“The devil has power over his own dominion. The Spirit of the Lord has been withdrawn. Not because the Lord desires to withdraw that Spirit, but because of the wickedness of mankind, it becomes necessary that this Spirit of the Lord be withdrawn.” (The Predicted Judgments, Brigham Young University Speeches of the Year [Provo, 21 Mar. 1967], pp. 5–6.)

Peace taken from the earth. (See D&C 1:35.) As the Lord withdraws His spirit because people reject Him, the spirit of Satan and his influence increases, and peace is taken from the earth. That is the condition of the world today. President Joseph Fielding Smith said, “Peace has been taken from the earth” (Predicted Judgments, p. 6). The Prophet Joseph Smith prophesied of a time when no one would have peace except 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 mother. 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.” (History of the Church, 3:391.)

The Lord calls the earth to repentance through natural calamities. When John the Revelator saw the events of the sixth seal (the sixth period of a thousand years; see D&C 77:6–7), great natural disasters were among the things shown to him (see Revelation 6:12–13). In the Doctrine and Covenants, the Lord revealed specifically that in addition to preaching His word to the world through His servants, He Himself would call upon the wicked through the “voice of thunderings, and by the voice of tempests, and by the voice of earthquakes and great hailstorms, and by the voice of famines and pestilences of every kind” (D&C 43:25; see vv. 20–27). He warned that the testimony of these natural calamities would follow after the testimony of His servants (see D&C 88:88–91; Notes and Commentary on D&C 43:17–25; 88:87–91).

His sheep will be gathered on His right hand.

Elder Melvin J. Ballard said he wanted “to call the attention of the Latter-day Saints, and indeed if I had the power, the attention of all the world to the fact that God is speaking through the elements. The earthquakes, the sea heaving itself beyond its bounds, bringing such dire destruction as we have seen are the voice of God crying repentance to this generation, a generation that only in part has heeded the warning voice of the servants of the Lord.” (In Conference Report, Oct. 1923, p. 31.)

On 15 July 1860 President Brigham Young said: “‘Do you think there is calamity abroad now among the people?’ Not much. All we have yet heard and all we have experienced is scarcely a preface to the sermon that is going to be preached. When the testimony of the Elders ceases to be given, and the Lord says to them, ‘Come home; I will now preach my own sermons to the nations of the earth,’ all you now know can scarcely be called a preface to the sermon that will be preached with fire and sword, tempests, earthquakes, hail, rain, thunders and lightnings, and fearful destruction. What matters the destruction of a few railway cars? You will hear of magnificent cities, now idolized by the people, sinking in the earth, entombing the inhabitants. The sea will heave itself beyond its bounds, engulfing mighty cities. Famine will spread over the nations, and nation will rise up against nation, kingdom against kingdom, and states against states, in our own country and in foreign lands.” (In Journal of Discourses, 8:123.)

Time after time the Lord has warned the inhabitants of the earth that if they continue to ripen in iniquity, the fulness of the Lord’s wrath will be unleashed upon the world (see 1 Nephi 22:16–17; Ether 2:8–10; D&C 1:13; 97:22–24; 133:51).

(H-6) The Lord Will Preserve His People

Although the Lord’s Church in the last days will continue to be built up in time of severe opposition and dire calamities and judgments, the Lord has promised that He will preserve His people. It is part of the Lord’s testing of His children in mortality to allow them to remain in the midst of difficulty to see if they will be true to Him in times both of prosperity and of distress. Elder Bruce R. McConkie explained:

“The testing processes of mortality are for all men, saints and sinners alike. Sometimes the tests and trials of those who have received the gospel far exceed any imposed upon worldly people. Abraham was called upon to sacrifice his only son. Lehi and his family left their lands and wealth to live in a wilderness. Saints in all ages have been commanded to lay all they have upon the altar, sometimes even their very lives. . . .

“Sometimes the Lord’s people are hounded and persecuted. Sometimes He deliberately lets His faithful saints linger and suffer, in both body and spirit, to prove them in all things, and to see if they will abide in His covenant, even unto death, that they may be found worthy of eternal life. If such be the lot of any of us, so be it.

“But come what may, anything that befalls us here in mortality is but for a small moment, and if we are true and faithful God will eventually exalt us on high. All our losses and sufferings will be made up to us in the resurrection.” (In Conference Report, Oct. 1976, pp. 158–60; or Ensign, Nov. 1976, pp. 106, 108.)

The Prophet Joseph Smith taught that the Saints should not expect to escape all of the latter-day judgments while the wicked suffer. Many of the righteous will experience difficulty and suffering because of weaknesses of the flesh and still be saved in the kingdom of God (see History of the Church, 4:11). Though they will “hardly escape” (D&C 63:34), the Lord has promised that He will preserve His people in the midst of the judgments that will eventually destroy the wicked (see D&C 35:13–14; 63:33–37; 1 Nephi 22:13–17, 22–23). While in the midst of tribulations, the Saints must remember that the Lord’s counsel is to be patient and have faith that they will receive His reward when He comes (see D&C 54:10). He will soon pour out His wrath and indignation upon the wicked nations of the earth to save His people Israel. Until that time, He counsels the Saints to be calm and confident in the knowledge that He is God and all flesh is in His hands (see D&C 101:10–16). He will “rend” the kingdoms of the world and “exert the powers of heaven” to preserve the Saints (D&C 84:118–19).

(H-7) How to Escape the Calamities and God’s Judgments

The Lord has promised that He will preserve His people in the last days. The question each member of the Church should be able to answer is, How can I be numbered among those the Lord will protect? That question is answered very clearly in the Doctrine and Covenants: It is a matter of individual worthiness. The Lord has said, “If ye are prepared ye shall not fear” (D&C 38:30). The preparation needed is to repent, to receive the gospel, and to become sanctified through following its precepts (see D&C 39:17–18). In the early days of this dispensation, the Saints were persecuted because of their lack of faithfulness (see D&C 101:6–8). The Lord has said that those who are “not purified shall not abide that day” of His coming (D&C 38:8). The Saints have been warned not to entangle themselves in sin (see D&C 88:86).

After suffering much distress at the hands of mobs in Missouri, the Saints were promised that they would prevail against their enemies from that “very hour” and never cease if they would “observe all the words” the Lord spoke to them (D&C 103:5–7; italics added).

The same is true today. Although there may be individual exceptions, in general the faithful Saints will be preserved from their enemies and from the judgments that God will pour out on the world (see D&C 97:21–26; 133:4–7, 14). These same principles were taught in the October 1940 General Conference by Elder Joseph Fielding Smith:

“We have the means of escape through obedience to the Gospel of Jesus Christ. Will we escape? When I see, even among the Latter-day Saints the violation of the laws of the Lord, I fear and I tremble. I have been crying repentance among the Stakes of Zion for thirty years, calling upon the people to turn to the Lord, keep His commandments, observe the Sabbath Day, pay their honest tithing, do everything the Lord has commanded them to do, to live by every word that proceedeth forth from the mouth of God.

“By doing this we shall escape the calamities.

“I am going to repeat what I have said before, for which I have been severely criticized from certain quarters, that even in [the United States] we have no grounds by which we may escape, no sure foundation upon which we can stand, and by which we may escape from the calamities and destruction and the plagues and the pestilences, and even the devouring fire by sword and by war, unless we repent and keep the commandments of the Lord, for it is written here in these revelations.

“So I cry repentance to the Latter-day Saints, and I cry repentance to the people of the United States, as well as to the people of all the earth. May we turn to live in accordance with divine law, and keep the commandments the Lord has given.” (In Conference Report, Oct. 1940, p. 117.)

Just over one year later Pearl Harbor was attacked, and the United States entered World War II.

President Wilford Woodruff said that those who honor the priesthood would be the only ones to have the right to the Lord’s protection: “Can you tell me where the people are who will be shielded and protected from these great calamities and judgments which are even now at our doors? I’ll tell you. The priesthood of God who honor their priesthood, and who are worthy of their blessings are the only ones who shall have this safety and protection. They are the only mortal beings. No other people have a right to be shielded from these judgments. They are at our very doors; not even this people will escape them entirely. They will come down like the judgments of Sodom and Gomorrah. And none but the priesthood will be safe from their fury.” (Young Women’s Journal, Aug. 1894, p. 512.)

Shortly before His death, Jesus was asked by His disciples, “What is the sign of thy coming, and of the end of the world, or the destruction of the wicked, which is the end of the world?” (JS—M 1:4). In answer to that question, the Lord gave what is known as the Olivet Discourse, so named because He gave it on the Mount of Olives.

The first part of this discourse is found in Matthew 24 and also in the Pearl of Great Price, in Joseph Smith’s inspired translation of Matthew 24 (see JS—M). Many do not note that Matthew 25, which contains three parables, is also part of that discourse. These are the parable of the ten virgins (see Matthew 25:1–13), the parable of the talents (see Matthew 25:14–30), and the parable of the sheep and the goats (see Matthew 25:31–46). In other words, these parables were part of the Lord’s answer to the disciples’ question about the end of the world. For this reason they have been called the parables of preparation.

(H-8) The Church Must Stand Independent

The Lord has said that amid the tribulations in the last days the Church is “to stand independent above all other creatures beneath the celestial world” (D&C 78:14). In order to do that, Elder Bruce R. McConkie explained, “the Church, which administers the gospel, and the Saints who have received the gospel, must be independent of all the powers of earth, as they work out their salvation—temporally and spiritually—with fear and trembling before the Lord!

“Be it remembered that tribulations lie ahead.

“Peace has been taken from the earth, the angels of destruction have begun their work, and their swords shall not be sheathed until the Prince of Peace comes to destroy the wicked and usher in the great Millennium. . . .

“We must maintain our own health, sow our own gardens, store our own food, educate and train ourselves to handle the daily affairs of life. No one else can work out our salvation for us, either temporally or spiritually.

“We are here on earth to care for the needs of our family members. Wives have claim on their husbands for their support, children upon their parents, parents upon their children, brothers upon each other, and relatives upon their kin.

“It is the aim of the Church to help the Saints to care for themselves and, where need be, to make food and clothing and other necessities available, lest the Saints turn to the doles and evils of Babylon. To help care for the poor among them the Church must operate farms, grow vineyards, run dairies, manage factories, and ten thousand other things—all in such a way as to be independent of the powers of evil in the world.

“We do not know when the calamities and troubles of the last days will fall upon any of us as individuals or upon bodies of the Saints. The Lord deliberately withholds from us the day and hour of his coming and of the tribulations which shall precede it—all as part of the testing and probationary experiences of mortality. He simply tells us to watch and be ready.

“We can rest assured that if we have done all in our power to prepare for whatever lies ahead, he will then help us with whatever else we need. . . .

“We do not say that all of the Saints will be spared and saved from the coming day of desolation. But we do say there is no promise of safety and no promise of security except for those who love the Lord and who are seeking to do all that he commands.” (In Conference Report, Apr. 1979, pp. 131–33; or Ensign, May 1979, p. 92–93.)

The battle of Armageddon will be centered on Jerusalem.

(H-9) Conditions at the Time of Christ’s Coming

As the Lord spoke with His disciples on the Mount of Olives, three days before His Crucifixion, He answered their questions about the time of His Second Coming and of the end of the world. He said that day would be “as it was in the days of Noah” (JS—M 1:41), a time when the earth was corrupt and filled with violence and people’s thoughts and intents were evil continually as they pursued their selfish interests with no thought of their dependence on God (see Moses 8:21–22, 28–30). As the world continues to degenerate, the Saints of God will continue to build Zion and separate themselves from the world and its corruptions (see D&C 63:54; 1 Nephi 14:7). Elder Bruce R. McConkie declared it to be one of the “sad heresies” of modern times “that the Millennium will be ushered in because men will learn to live in peace . . . or that the predicted plagues and promised desolations of latter-days can in some way be avoided” (in Conference Report, Apr. 1979, pp. 131–32; or Ensign, May 1979, p. 93).

Instead, the Lord will usher in the Millennium by coming in vengeance and destruction upon the wicked, bringing redemption and deliverance to His Saints (see D&C 133:51–52).

(H-10) Christ’s Appearance to Mankind

When the Lord returns He will make some appearances to specific groups and then culminate His return by His appearance in great power, majesty, and glory, in such a manner that all the world will see Him (see D&C 133:17–22 and 101:22–23). Four appearances of the Lord have had particular mention by the prophets: two of these appearances will be to the Saints; one appearance will be to the Jews; and the fourth will be His final coming to the world.

The appearance at the city of New Jerusalem. The Lord “shall suddenly come to his temple” (D&C 133:2), a temple yet to be built in Jackson County, Missouri (see D&C 84:1–5; 97:10, 15–16). Elder Charles W. Penrose said that the Lord would make His appearance first among the Saints and “that appearance will be unknown to the rest of mankind. He will come to the Temple prepared for him, and his faithful people will behold his face, hear his voice, and gaze upon his glory. From his own lips they will receive further instructions for the development and beautifying of Zion and for the extension and sure stability of his Kingdom.” (Millennial Star, 10 Sept. 1859, pp. 582–83.)

The appearance at Adam-ondi-Ahman. The Lord will appear to the Saints at a great sacrament meeting at Adam-ondi-Ahman in Daviess County, Missouri, attended by those who have held the keys of the priesthood during all the gospel dispensations and by faithful Saints from all ages. The Prophet Joseph Smith said that “Daniel in his seventh chapter speaks of the Ancient of Days; he means the oldest man, our father Adam, Michael, he will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family and presides over the spirits of all men, and all that have had the keys must stand before him in this grand council.” (History of the Church, 3:386–87; see also D&C 116.)

Elder Joseph Fielding Smith wrote:

“Not many years hence there shall be another gathering of high priests and righteous souls in this same valley of Adam-ondi-Ahman. At this gathering Adam, the Ancient of Days, will again be present. At this time the vision which Daniel saw will be enacted. The Ancient of Days will sit. There will stand before him those who have held the keys of all dispensations, who shall render up their stewardship to the first patriarch of the race, who holds the keys of salvation. This shall be a day of judgment and preparation.

“In this council Christ will take over the reins of government, officially, on the earth, and the kingdom and dominions, and the greatness of the kingdom under the whole heaven, shall be given to the saints of the Most High. . . .

“Until this grand council is held, Satan shall hold rule in the nations of the earth; but at that time thrones are to be cast down and man’s rule shall come to an end. . . . Then shall he give the government to the saints of the Most High. . . .

“[This council] shall precede the coming of Jesus Christ as a thief in the night, unbeknown to all the world.” (Way to Perfection, pp. 289–91.)

President Lorenzo Snow, speaking of those who will be living in Jackson County at that time, said: “If you will not have seen the Lord Jesus at that time you may expect Him very soon, to see him, to eat and drink with Him, to shake hands with Him and to invite him to your houses as He was invited when He was here before” (Deseret News, 15 June 1901, p. 1).

The appearance at the Mount of Olives. The Savior’s appearance to the Jews will occur when Jerusalem and its environs are besieged by many nations. At the close of a long and costly war, known as the battle of Armageddon, the Jews will flee for safety to the Mount of Olives. There the Savior will make His appearance. (See D&C 45:48–53; 77:15; 133:35; Revelation 11:1–13; Zechariah 14:1–9).

Elder Parley P. Pratt summarized the events associated with that appearance: “Zechariah, chapter 14, has told us much concerning the great battle and overthrow of the nations that fight against Jerusalem, and he has said, in plain words, that the Lord shall come at the very time of the overthrow of that army; yes, in fact, even while they are in the act of taking Jerusalem, and have already succeeded in taking one-half the city, spoiling their houses, and ravishing their women. Then, behold, their long-expected Messiah, suddenly appearing, shall stand upon the Mount of Olives, a little east of Jerusalem, to fight against those nations and deliver the Jews. Zechariah says the Mount of Olives shall cleave in twain, from east to west, and one-half of the mountain shall remove to the north while the other half falls off to the south, suddenly forming a very great valley into which the Jews shall flee for protection from their enemies as they fled from the earthquake in the days of Uzziah, king of Judah; while the Lord cometh and all the saints with Him. Then will the Jews behold that long, long-expected Messiah, coming in power to their deliverance, as they always looked for him. He will destroy their enemies, and deliver them from trouble at the very time they are in the utmost consternation, and about to be swallowed up by their enemies. But what will be their astonishment when they are about to fall at the feet of their Deliverer and acknowledge him their Messiah! They discover the wounds which were once made in his hands, feet, and side; and on inquiry, at once recognize Jesus of Nazareth, the King of the Jews, the man so long rejected. Well did the prophet say, they shall mourn and weep, every family apart, and their wives apart. But, thank heaven, there will be an end to their mourning; for he will forgive their iniquities and cleanse them from uncleanness. Jerusalem shall be a holy city from that time forth.” (Voice of Warning, pp. 32–33.)

The Second Coming: the appearance to the whole world. As the Lord’s Second Coming approaches, signs will mark this epochal event. One of the last of these signs is the sign of the Son of Man (see D&C 88:93; JS—M 1:36). The Prophet Joseph Smith said: “Then will appear one grand sign of the Son of Man in heaven. But what will the world do? They will say it is a planet, a comet, &c. But the Son of Man will come as the sign of the coming of the Son of Man, which will be as the light of the morning cometh out of the east.” (History of the Church, 5:337.)

Following the sign there will be “silence in heaven for the space of half an hour, and immediately after shall the curtain of heaven be unfolded” and the Lord will make His appearance (D&C 88:95). So great will be the glory and power of His coming that the earth will tremble, the sun shall hide his face in shame, the mountains will melt and flow down, and the waters of the seas will boil (see D&C 133:40–42, 49; 101:25). All that is corruptible will be consumed and destroyed by the brightness of His presence (see D&C 5:19; 101:24–25). The Lord will wear red clothing, signifying His great atoning sacrifice and also His judgments upon the wicked (see D&C 133:48–51).

At this long-awaited day the Lord’s people will receive the reward for their faithfulness and endurance (see D&C 54:10; 133:52–53). Both the righteous living and the celestial dead will be caught up to meet the Lord in the air to be rewarded according to their deeds while the wicked are destroyed and cast into outer darkness (see D&C 88:96–97; 101:89–91). This will be the “great and dreadful day of the Lord” (D&C 110:14, 16).

(H-11) Summary

Throughout history the Lord has counseled His people to prepare for the time of His coming and to warn the world to do the same. The same preparations that are needed to endure the tribulations of the last days will be needed to endure the presence of the Lord when He comes. At the time of the Lord’s coming the parable of the ten virgins will be fulfilled and those who “have taken the Holy Spirit for their guide . . . shall abide the day” (D&C 45:57).

President Hugh B. Brown, speaking in a general priesthood meeting, referred to this age as a time when youth must be prepared for an era fraught with trouble, yet an era in which the forces of God would eventually prevail and bring glory to the Lord’s kingdom. His counsel to the young men of the priesthood is a fitting conclusion for this study:

“It seems to me that of all the signs of the times (and they are ominous and on every side) this is one of the significant signs of the times—that the Church of Jesus Christ, the kingdom of God, is massing its forces, getting ready for that which is to follow. . . .

“I say this is in a sense one of the signs of the times. I see thousands listening; and I would like to say to you young men that those of us who are growing older will pass on. We must pass the torch to you. You must have the faith to hold it high. . . .

“I hope that every young man under the sound of my voice will resolve tonight, ‘I am going to keep myself clean. I am going to serve the Lord. I am going to prepare every way I can for future service, because I want to be prepared when the final battle shall come.

“And some of you young men are going to engage in that battle. Some of you are going to engage in the final testing time, which is coming and which is closer to us than we know. . . .

“I want to say to you, brethren, that in the midst of all the troubles, the uncertainties, the tumult and chaos through which the world is passing, almost unnoticed by the majority of the people of the world, there has been set up a kingdom, a kingdom over which God the Father presides, and Jesus the Christ is the King. That kingdom is rolling forward, as I say, partly unnoticed, but it is rolling forward with a power and a force that will stop the enemy in its tracks while some of you live. . . .

“. . . I urge all of us to set our houses in order, to set our lives in order, to be prepared for that which lies ahead; and God will bless and sustain us in our efforts.” (In Conference Report, Oct. 1967, pp. 115–16.)

Enrichment I
Judges in Israel: Watching over the Church

(I-1) Introduction

The Lord chooses stewards from among the members of His Church and charges them to provide for others opportunities that will assist them in their eternal progression. The Lord also gives these stewards the responsibility of judging so that the Church can be cleansed from iniquity and erring souls brought back into paths of righteousness. The specific responsibilities of these leaders to be judges and the value of their work will be discussed in this section. The Doctrine and Covenants outlines the gifts and keys given to these judges in Israel to help them perform their duties, and it explains the manner in which the Lord has instructed them to fulfill their calling. The Lord’s laws of justice will be discussed and also the operation and importance of Church disciplinary councils. The Doctrine and Covenants is vital in determining the manner in which this aspect of the Lord’s work is to be carried out, for it gives the instructions necessary for applying eternal principles to the specific needs of the Saints of this dispensation.

(I-2) Who Are Judges in God’s Kingdom?

The Lord assigned the responsibilities for judging His people to both local and general priesthood leaders (see D&C 68:22; 102:2, 9–12, 28–32; 107:33–34, 91–92). Elder Spencer W. Kimball wrote of the responsibility the Lord has given His leaders: “The affairs of the Church of Jesus Christ are administered by the Presidency of the Church and the Twelve Apostles, with numerous other General Authorities assisting, and also through the stake and mission presidents and the bishops. These men are the shepherds of the flock. The Lord has placed these men to lead his kingdom on earth, and upon them he has placed authority and responsibility, each in his particular sphere. He has given these men the Melchizedek Priesthood, which is his own power and authority delegated to men. He recognizes and ratifies the acts of these chosen and anointed servants.” (Miracle of Forgiveness, p. 325.)

With reference to Church disciplinary councils, Elder Kimball wrote: “The bishop in his ordination to that office is made a ‘judge in Israel’ to those of his own ward, but to none who are not so placed under his jurisdiction. The stake president, by his setting apart, is made a judge over the people of the stake over which he is to preside. Likewise, a branch president and mission president have somewhat similar responsibilities. The General Authorities, of course, have general jurisdiction, and have the duty to make judgments in certain instances.” (Miracle of Forgiveness, pp. 267–68.)

The Doctrine and Covenants indicates that to sit as a judge among the Lord’s people is one of the foremost responsibilities of a bishop (see D&C 58:17–18; 64:40; 107:68, 72, 74–75). Others besides bishops are given this responsibility within the bounds of their stewardships (see D&C 46:27; Kimball, Miracle of Forgiveness, p. 327).

God is the judge over all, and He rules and directs those He has chosen to sit “upon the judgment seat” (D&C 58:20).

The bishop is the Lord’s judge in Israel.

(I-3) The Gifts and Keys Associated with Judgeship

The Lord said that “unto the bishop of the church, and unto such as God shall appoint and ordain to watch over the church” (D&C 46:27) is given a special gift by the Spirit of God to assist them in judging. It is given to them to discern all other gifts of the Spirit to determine whether they are of God. They may call upon God and receive guidance through revelation in order to properly fulfill their stewardships.

When John the Baptist came to Joseph Smith and Oliver Cowdery and conferred upon them the Aaronic Priesthood, he told them that this priesthood held “the keys . . . of the gospel of repentance” (D&C 13:1). Since the bishop is the president of the Aaronic Priesthood in his ward (see D&C 107:13–15), he holds the keys to repentance for the people of the ward. Those who desire to repent of sins they have committed can obtain great help from their bishop, whom the Lord has chosen and designated to be His representative in such matters. Not only is it helpful to go to one’s bishop when seeking to repent, but it is necessary in the case of serious sins, for which a person cannot obtain forgiveness without confession to the appropriate priesthood leader. The bishop is the priesthood leader through whom the keys of repentance most often function. Others, however, whom the Lord has designated, may also act in that capacity. Elder Spencer W. Kimball taught that “not every person nor every holder of the priesthood is authorized to receive the transgressor’s sacred confessions of guilt. The Lord has organized an orderly and consistent program. Every member in the Church is answerable to an ecclesiastical authority. In the ward, it is the bishop; in the branch, a president; in the stake or in the mission, a president; and in the higher Church echelon of authority, the General Authorities with the First Presidency and the Twelve Apostles at the head.” (Miracle of Forgiveness, p. 327.) The process whereby individuals in the Church may obtain forgiveness for sins is discussed below.

As has been indicated, each judge in the Lord’s kingdom has authority only over those within the boundaries of his ecclesiastical jurisdiction. Within those boundaries their responsibility to act as judges falls into two main categories: (1) determining worthiness for certain blessings and opportunities in the Lord’s Church, and (2) determining appropriate consequences for sin. A closer examination of each of those areas of responsibility may be helpful in gaining a better understanding of the stewardships of a judge in Israel.

(I-4) Determining Worthiness for Blessings

The Doctrine and Covenants says that all who desire to unite with the Lord’s Church may do so by coming forth in humility and witnessing “before the Church” that they have met the appropriate standards (D&C 20:37). It is the responsibility of the Lord’s judges to determine if a person has met those standards and can be baptized. Thus, the Lord has given to judges in His Church the authority to extend to all people the blessings of the gospel, the only means by which they may return to the presence of God (see D&C 18:22; 84:74; John 3:5).

It is also within the responsibility of the Lord’s judges to determine the worthiness of Church members to receive other ordinances. In the early days of this dispensation, members who traveled from one area of the Church to another were required to obtain a certificate from their bishop to show that they were worthy to be “received . . . as a faithful laborer” (D&C 72:17–18, 25–26).

It is necessary for individuals to have an interview with their bishop to determine if they are living according to Church standards before they can function in positions of responsibility in the Church. In cases where people are being called as presidents of organizations or to positions that are supervised by the bishop or stake president, the bishop or stake president must perform the interview and extend the call.

One of the greatest privileges of this life, which is obtained only after recommendation from the bishop, is that of entering and receiving the blessings of the temple. The Lord warned the Prophet that the leaders of the Church had an obligation to keep unworthy persons from entering the temple. He said, “Do not suffer any unclean thing to come into it” (D&C 97:15).

“When the bishop is ordained he becomes judge of his people. He holds the keys to the temples and none of his ward members may enter one without the turning of the key by the bishop.” (Kimball, Miracle of Forgiveness, p. 326.)

The privilege of performing priesthood ordinances is also under the control of those who hold the appropriate keys of the priesthood. The bishop holds those keys in his ward, the stake president in his stake, and, similarly, branch presidents, mission presidents, and so forth. For an individual to perform an ordinance or to receive a temple recommend requires authorization from those holding keys.

Thus, the blessings and opportunities of the Lord’s kingdom are under the stewardship of the Lord’s appointed judges. Any who would receive these blessings may do so only with the approval of the “judge in Israel” (D&C 107:72).

(I-5) Determining Appropriate Consequences for Sin

Elder Spencer W. Kimball taught:

“Where the sin is of major proportions, there are two forgivenesses which the unrepentant one should obtain—the forgiveness of the Lord, and the forgiveness of the Lord’s Church through its proper authorities. . . .

“The Lord will forgive the truly repentant. But before the Lord can forgive, the sinner must open his heart to him in full contrition and humility, unburdening himself, for the Lord sees into our very souls. Likewise, to have the forgiveness of the Church there must be an unburdening of the sin to those properly appointed within the Church.

“The function of proper Church leaders in the matter of forgiveness is two-fold: (1) to exact proper penalty—for example, to initiate official action in regard to the sinner in cases which warrant either disfellowshipment or excommunication; (2) to waive penalties and extend the hand of fellowship to the one in transgression. Whichever of the two steps is taken, either forgiveness or Church disciplinary action, it must be done in the light of all the facts and the inspiration which can come to those making the decision. Hence the importance of the repentant transgressor making full confession to the appropriate authority.” (Miracle of Forgiveness, pp. 324–26; see also D&C 58:42–43; 61:2.)

The Doctrine and Covenants teaches that a bishop as a “judge in Israel” is to “sit in judgment upon transgressors” (D&C 107:72). Elder Spencer W. Kimball further taught that in rendering his judgments a bishop “will determine by the facts, and through the power of discernment which is his, whether the nature of the sin and the degree of repentance manifested warrant forgiveness. He may deem the sin of sufficient gravity, the degree of repentance sufficiently questionable, and the publicity and harm done of such considerable proportions as to necessitate handling the case by a Church [disciplinary council] under the procedure outlined by the Lord. All this responsibility rests on the bishop’s shoulders. Seminary teachers, institute directors and auxiliary and other Church workers can wield a powerful influence on people in distress by imparting wise counsel and sympathetic understanding, but they are without ecclesiastical authority and jurisdiction and will not attempt to waive penalties but will send the sinner to his bishop who should determine the degree of public confession and discipline that is necessary.” (Miracle of Forgiveness, pp. 327–28.)

Bishops may remove penalties, but they may not remit sins. That is the Lord’s prerogative. Elder Kimball clarified this concept:

“Although there are many ecclesiastical officers in the Church whose positions entitle and require them to be judges, the authority of those positions does not necessarily qualify them to forgive or remit sins. . . .

“The bishop, and others in comparable positions, can forgive in the sense of waiving the penalties. In our loose connotation we sometimes call this forgiveness, but it is not forgiveness in the sense of ‘wiping out’ or absolution. The waiver means, however, that the individual will not need to be tried again for the same error, and that he may become active and have fellowship with the people of the Church. In receiving the confession and waiving the penalties the bishop is representing the Lord. He helps to carry the burden, relieves the transgressor’s strain and tension, and assures to him a continuation of Church activity.

“It is the Lord, however, who forgives sin.” (Miracle of Forgiveness, p. 332.)

(I-6) Consequences of Violating the Lord’s Laws

Many in the Lord’s kingdom are given stewardship over the Lord’s laws and their application, but none is above His law (see D&C 20:80; 107:84). All members are subject to the requirements of that law, and all receive the guaranteed blessings when they abide by it. President Wilford Woodruff said: “If there is any man in this church that does wrong, that breaks the law of God, it mattereth not what his standing may be, whether among the Twelve, the High Priests, Seventies, or Elders, or in any other standing, there is a tribunal that will reach their case in process of time, there is authority before whom they can be tried. Therefore let no one turn against the cause of God, and stop in the road to destruction, on the plea that somebody has done wrong: it is no excuse for you or I to do wrong because another does: the soul that sins, alone must bear it. Should I step aside from the path of duty it would not destroy the gospel of Jesus Christ, or even one principle of eternal truth, they would remain the same. Neither would it be any excuse for you to commit sin! but I should have to bear my own sins, and not the sins of others—so with all men.” (Millennial Star, Dec. 1844, p. 111.)

Those who choose to act contrary to the laws of God are left with one major choice: to repent and allow the Atonement of Christ to satisfy the demands of justice, or not to repent and then satisfy justice through their own suffering and loss of blessings. The first choice leads to eternal life; the second leads to banishment from God’s presence in the eternities (see Enrichment E).

When individuals who have sinned repent completely, the Atonement of Christ enables the law of mercy to take effect, and they will be freed from all penalties demanded by the law of justice. Repentance is not without some pain, however. A person can never choose to sin and avoid pain. If there were no punishment, repentance would not be possible (see Alma 42:16). Even so, by repenting, a person can be forgiven and freed from past sins (see D&C 58:42–43; 61:2; 64:7).

Elder Spencer W. Kimball discussed the penalties for unrepented sins:

“Every departure from the right way is serious. One who breaks one law is guilty of them all, says the scripture. ([James] 2:10.) Yet there are the lesser offenses which, while neither the Lord, his leaders, nor the Church can wink at them, are not punished severely. Then there are serious sins which cannot be tolerated without judgment, which must be considered by the appropriate leader, and which place the sinner’s Church standing in jeopardy.

“Church penalties for sin involve deprivations—the withholding of temple privileges, priesthood advancements, Church positions and other opportunities for service and growth. Such deprivations result from errors which are not always punishable by serious measures but which render the perpetrator unworthy to give leadership and receive high honors and blessings in God’s kingdom. These are all retardations in our eternal progress which a person brings on himself. . . .

“. . . If [the priesthood leader] considers someone unworthy to receive . . . temple privileges, he may punish by withholding the privilege. Many other blessings are withheld to give the individual some time to bring his life up to the standard required. Deprivation, then, is the usual method of disciplining in the Church. In extreme cases, . . . the transgressor is deprived of Church activity and participation by disfellowshipment or is totally severed from the Church by excommunication.” (Miracle of Forgiveness, p. 326.)

Church leaders have the right and responsibility to deal with members in transgression according to the laws of God’s kingdom, and, in the absence of repentance, to withdraw fellowship or privileges; but they have no “authority to try men on the right of property or life, to take from them this world’s goods, or to put them in jeopardy of either life or limb, or to inflict any physical punishment upon them” (D&C 134:10).

Why is confession a necessary part of repentance and forgiveness? The Lord requires it (see D&C 19:20; 58:42–43; 61:2; Mosiah 26:29; 1 John 1:9; Proverbs 28:13). By confession we demonstrate our willingness to submit to the Lord’s will. Also by confession we demonstrate our humility and sincere desire to receive forgiveness. “Knowing the hearts of men, and their intents, and their abilities to repent and regenerate themselves, the Lord waits to forgive until the repentance has matured. The transgressor must have a ‘broken heart and a contrite spirit’ and be willing to humble himself and do all that is required.” (Kimball, Miracle of Forgiveness, p. 179.) The person to whom confession is made stands by the transgressor as a witness that repentance has taken place (D&C 6:28; 2 Corinthians 13:1). By confession we demonstrate that we are not trying to cover our sins and live a lie (see D&C 121:37). The person to whom we confess can help us in our fight to resist temptation related to our transgression and can help us do all we must do to be forgiven. Bishop Robert L. Simpson said: “It would be so much easier to talk about serious transgression to someone you have never seen before and would likely never see again; or better still, to talk in total seclusion to an unseen ear and receive your forgiveness then and there from unseen lips. But in such a process, who would then be at your side in the struggling months ahead, as you attempt with great effort to make your repentance complete, as you strive to prevent a tragic recurrence? “Few, if any, men have the strength to walk that hill alone, and please be assured, it is uphill all the way. There needs to be help—someone who really loves you, someone who has been divinely commissioned to assist you confidentially, quietly, assuredly—and may I reemphasize the word confidentially, for here again, Satan has spread the false rumor that confidences are rarely kept.” (In Conference Report, Apr. 1972, p. 33; or Ensign, July 1972, p. 49.) To whom should confession be made? President Stephen L Richards said that confession should be made “to the Lord, of course, whose law has been violated. To the aggrieved person or persons, as an essential in making due retribution if that is necessary. And then certainly to the Lord’s representative, his appointed judge in Israel, under whose ecclesiastical jurisdiction the offender lives and holds membership in the Kingdom. “. . . it is the order of the Church for confession to be made to the Bishop.” (In Conference Report, Apr. 1954, pp. 11–12.) Elder Spencer W. Kimball wrote: “Many offenders in their shame and pride have satisfied their consciences, temporarily at least, with a few silent prayers to the Lord and rationalized that this was sufficient confession of their sins. ‘But I have confessed my sin to my Heavenly Father,’ they will insist, ‘and that is all that is necessary.’ This is not true where a major sin is involved. Then two sets of forgiveness are required to bring peace to the transgressor—one from the proper authorities of the Lord’s Church, and one from the Lord himself.” (Miracle of Forgiveness, p. 179.) What sins must be confessed? Elder Bruce R. McConkie wrote: “To gain forgiveness all sins must be confessed to the Lord. The sinner must open his heart to the Almighty and with godly sorrow admit the error of his ways and plead for grace. [D&C 64:7.] “Further, . . . serious sins for which [a disciplinary council] could be instituted so that a person’s fellowship or membership might be called in question—such sins must be confessed to the proper church officer.” (Mormon Doctrine, pp. 292–93.) All confessions and personal information are held strictly confidential. What if a person sins grievously and is not willing to confess? Read Doctrine and Covenants 41:5; 42:28, 75–77; 50:8; 64:12; Mosiah 27:35–36; Moroni 6:7. What is the value of Church disciplinary councils? Church disciplinary councils are held to promote the eternal spiritual welfare of individual members and to maintain a high level of purity in the Church (see D&C 64:12–13). They provide the sinner with a way back from sin into good standing before the Lord and His Church. Those who conduct disciplinary councils are concerned with the spiritual well-being of the member being tried. Church disciplinary councils are councils of love. Elder Robert L. Simpson tells us: “Eventually, the member finds new security in his new-found freedom, in his ability to put that problem behind him. Another burden has been unloaded; another barrier to exaltation has been removed. New peace of mind can now replace a troubled heart, and that old feeling of hypocrisy is replaced by a clear conscience. Where serious transgression requires a [disciplinary council], may I promise you, my dear young friends, that the procedure is kind, and it is gentle. The Church [disciplinary council] system is just. As has been stated on many occasions, these are courts of love with the singular objective of helping Church members to get back on a proper course. There is no plan in Heavenly Father’s realm to put his children down. Everything is designed to aid our progress, not to impede it.” (“Cast Your Burden upon the Lord,” in Speeches of the Year, 1974 [Provo, Brigham Young University Press, 1975], pp. 57–58.) Robert L. Simpson taught that Church disciplinary councils are “courts of love.” When are disciplinary councils convened? Disciplinary councils may be necessary for members who commit serious sins. These include adultery, fornication, abortion, homosexual relations, incest, child molesting, cruelty to family members, assault, stealing, fraud, abandoning one’s family, and other serious sins. In certain cases, a disciplinary council is mandatory. These include: 1. Murder, incest, and child abuse. 2. Apostasy (such as repeatedly opposing the Church in public). 3. Serious sins while holding a prominent position in the Church. 4. Transgressors who are predators. 5. Individuals who demonstrate a pattern of serious transgression. 6. Serious transgressions that are widely known. It is not necessary to convene a disciplinary council when members are totally inactive in the Church unless they are influencing others toward apostasy or they submit a written request for excommunication. Unless an apostate sect is involved, a disciplinary council should not be convened for a member who attends another church. (See Relief Society Courses of Study, 1978–79, p. 41.) What types of disciplinary councils are there in the Church? Can their decisions be appealed? The ward disciplinary council, presided over by the bishop, handles most Church discipline (see D&C 107:68–72). Cases in which a Melchizedek Priesthood holder is likely to be excommunicated are handled by stake disciplinary councils, presided over by the stake president and including the high council (see D&C 102:1–23). Mission presidents oversee Church discipline for missionaries as well as for members living in mission branches and districts. Branch presidents may be authorized by stake or mission presidents to conduct disciplinary councils. A person may appeal a decision of a ward or branch disciplinary council to the stake or mission president. The decision of a stake disciplinary council or mission president may be appealed to the First Presidency (see D&C 102:27; see also D&C 68:22–24; 107:78–81). What actions might a disciplinary council take? A disciplinary council may decide to take no action, or it may impose probation, disfellowshipment, or excommunication. Probation means that the bishop or other judge will determine goals and a course of action to be followed by the individual to demonstrate true repentance. If the conditions are met, nothing else may be required. If, however, the individual does not show true repentance, a Church disciplinary council may be convened and further action taken. Disfellowshipment means that individuals lose the blessing of Church activity and participation. They may attend meetings but may not speak or pray publicly. They may not take the sacrament, hold a temple recommend, hold a Church position, or exercise the priesthood in any way. They are, however, allowed to pay tithes and offerings and, if endowed, to continue to wear temple garments. Excommunication means the individual is no longer a member of the Church. The Doctrine and Covenants speaks of these individuals as “cast out” (D&C 41:5; 42:21, 23, 26, 28, 37, 75), “cut off” (D&C 1:14; 50:8; 56:10; 85:11; 104:9; 133:63) or “blotted out” (see D&C 20:83). Elder Spencer W. Kimball said: “This dread action means the total severance of the individual from the Church. The person who is excommunicated loses his membership in the Church and all attendant blessings. As an excommunicant, he is in a worse situation than he was before he joined the Church. He has lost the Holy Ghost, his priesthood, his endowments, his sealings, his privileges and his claim upon eternal life. This is about the saddest thing which could happen to an individual. Better that he suffer poverty, persecution, sickness, and even death. A true Latter-day Saint would far prefer to see a loved one in his bier than excommunicated from the Church. If the one cut off did not have this feeling of desolateness and barrenness and extreme loss, it would be evidence that he did not understand the meaning of excommunication. “An excommunicant has no Church privileges. He . . . may not partake of the sacrament, serve in Church positions, offer public prayers, or speak in meetings; he may not pay tithing except under certain conditions as determined by the bishop. He is ‘cut off,’ ‘cast out,’ and turned over to his Lord for the final judgment. ‘It is a fearful thing to fall into the hands of the living God’ (Heb. 10:31).” (Miracle of Forgiveness, p. 329.) What if a disfellowshipped or excommunicated person repents? Elder Kimball taught that a person who has been disfellowshipped should “continue in his efforts to be faithful and prove himself worthy to do all that he would normally be permitted to do. When this is done sufficiently, to the satisfaction of the Church [disciplinary council] which imposed the penalty, generally the hand of fellowship may be restored and full activity and participation be permitted the erring one.” (Miracle of Forgiveness, p. 328.) Elder Kimball went on to say that “there is a possibility of an excommunicant returning to the blessings of the Church with full membership, and this can be done only through baptism following satisfactory repentance. The way is hard and rough and, without the help of the Holy Ghost to whisper and plead and warn and encourage, one’s climb is infinitely harder than if he were to repent before he lost the Holy Ghost, his membership, and the fellowship of the saints. The time is usually long, very long, as those who have fought their way back will attest. Any who have been finally restored would give the same advice: Repent first—do not permit yourself to be excommunicated if there is a possible way to save yourself from that dire calamity.” (Miracle of Forgiveness, pp. 329–30.) Should members sue each other in civil courts? Should they use Church disciplinary councils to settle differences? “Members of the Church should attempt to settle their own difficulties, instead of bringing them before the Church. The [home teachers] should secure, if possible, friendly reconciliations among contending members. It is only when these, the best means, fail, that disputes should be brought before the officers of the Church for examination and judgment.” (Widtsoe, Priesthood and Church Government, pp. 206–7.) “A Church [disciplinary council] would never undertake to reverse a decision of the courts of law, neither would it take notice of matters for which the civil law makes provisions [for example lawsuits resulting from business disagreements], except in cases where wickedness and depravity are evidently manifest.” (Widtsoe, Priesthood and Church Government, p. 206.) Read Doctrine and Covenants 42:78–93; 1 Corinthians 6:1–8.