Chapter 1
Divine Truth

Introduction

Discovering what truth is and applying it in our lives are the most important things we can do while on earth. Only by gaining a knowledge of the truth are we able to build the kingdom of God and prepare for eternal life.

Doctrinal Outline

A. Divine truth is absolute reality.

1. Truth is knowledge of things as they really are, were, and are to come (see D&C 93:24; Jacob 4:13).

2. Truth is eternal (see Psalm 117:2; D&C 1:37–39; 88:66).

3. Divine truth is absolute (see Alma 7:20; Helaman 8:24; Moroni 8:18; D&C 3:2).

B. All divine truth is possessed by God and imparted by Him to His children.

1. God is a god of truth (see Ether 3:12; Deuteronomy 32:4; John 14:6; D&C 93:11, 26).

2. All things are known by God (see 2 Nephi 2:24; 9:20; Alma 26:35).

3. All light and truth proceed from God to His children (see D&C 88:11–13; Proverbs 2:6).

4. God uses the Holy Ghost to impart truth (see 1 Nephi 10:19; D&C 50:19–22; 91:4).

C. Adherence to revealed truth brings great blessings and, ultimately, salvation.

1. Truth is given by the Spirit “for the salvation of our souls” (Jacob 4:13).

2. All blessings from God are predicated upon obedience to eternal law and truth (see D&C 130:20–21).

3. The word of the Lord is truth and is of the greatest value (see 1 Corinthians 2:9–16; Colossians 3:2; 2 Nephi 9:28–29; D&C 84:45).

4. By following Christ we gain truth, which will make us free (see John 8:31–32).

5. Those who gain more truth than others in this life have an advantage in the world to come (see D&C 130:18–19; Alma 37:44).

6. We cannot be saved in ignorance (see D&C 131:6; John 17:3).

Supporting Statements

A. Divine truth is absolute reality.

■ “It is vital to know that there really is a God, that there really is a Savior, Jesus Christ, that there really is impending immortality for all men, that there really will be a judgment with genuine personal accountability, and that there really is purpose in life and a divine plan of happiness for man.

“When we know such basic truths as these, then we know what really matters, how to approach life and how to view man in the universe. There is great power in perspective. Therefore, the adverb ‘really,’ as used by Jacob [Jacob 4:13], is deeply significant” (Neal A. Maxwell, Things As They Really Are, 4).

■ “We are willing to receive all truth, from whatever source it may come; for truth will stand, truth will endure. . . . Truth is at the foundation, at the bottom and top of, and it entirely permeates this great work of the Lord that was established through the instrumentality of Joseph Smith, the prophet” (Joseph F. Smith, Gospel Doctrine, 1).

■ “This true way of life [the gospel] is not a matter of opinion. There are absolute truths and relative truths. . . . There are many ideas advanced to the world that have been changed to meet the needs of the truth as it has been discovered. There are relative truths, and there are also absolute truths which are the same yesterday, today, and forever—never changing. These absolute truths are not altered by the opinions of men. As science has expanded our understanding of the physical world, certain accepted ideas of science have had to be abandoned in the interest of truth. Some of these seeming truths were stoutly maintained for centuries. The sincere searching of science often rests only on the threshold of truth, whereas revealed facts give us certain absolute truths as a beginning point so we may come to understand the nature of man and the purpose of his life. . . .

“We learn about these absolute truths by being taught by the Spirit. These truths are ‘independent’ in their spiritual sphere and are to be discovered spiritually, though they may be confirmed by experience and intellect. (See D&C 93:30.) . . .

“God, our Heavenly Father—Elohim—lives. That is an absolute truth. . . . All the people on the earth might deny him and disbelieve, but he lives in spite of them. . . . In short, opinion alone has no power in the matter of an absolute truth. He still lives. And Jesus Christ is the Son of God, the Almighty, the Creator, the Master of the only true way of life—the gospel of Jesus Christ. The intellectual may rationalize him out of existence and the unbeliever may scoff, but Christ still lives and guides the destinies of his people. That is an absolute truth; there is no gainsaying. . . .

“The Gods organized and gave life to man and placed him on the earth. This is absolute. It cannot be disproved. A million brilliant minds might conjecture otherwise, but it is still true” (Spencer W. Kimball, “Absolute Truth,” Ensign, Sept. 1978, 3–4).

B. All divine truth is possessed by God and imparted by Him to His children.

■ “The Father, Son and Holy Ghost, as one God, are the fountain of truth. From this fountain all the ancient learned philosophers have received their inspiration and wisdom—from it they have received all their knowledge. If we find truth in broken fragments through the ages, it may be set down as an incontrovertible fact that it originated at the fountain, and was given to philosophers, inventors, patriots, reformers, and prophets by the inspiration of God. It came from him through his Son Jesus Christ and the Holy Ghost, in the first place, and from no other source. It is eternal” (Smith, Gospel Doctrine, 30).

■ “The philosophy of the heavens and the earth of the worlds that are, that were, and that are yet to come into existence, is all the Gospel that we have embraced. Every true philosopher, so far as he understands the principles of truth, has so much of the Gospel, and so far he is a Latter-day Saint, whether he knows it or not. Our Father, the great God, is the author of the sciences, he is the great mechanic, he is the systematizer of all things, he plans and devises all things, and every particle of knowledge which man has in his possession is the gift of God” (Brigham Young, Discourses of Brigham Young, 2–3).

■ “What is this knowledge, intelligence, and light and truth that our Heavenly Father would have us receive? Does it consist solely of the truths God has revealed through his prophets? What place does knowledge gleaned from secular sources and with secular means have in the scheme of eternal progression?

“In considering these questions, we must recognize that secular knowledge alone can never save a soul nor open the celestial kingdom to anyone.

“The Apostles Peter and John, for example, had little secular learning—being termed ignorant, in fact. But Peter and John knew the vital things of life, that God lives and that the crucified, resurrected Lord is the Son of God. They knew the path to eternal life. They learned that mortality is the time to learn first of God and his gospel and to receive the saving priesthood ordinances.

“Yet secular knowledge can be most helpful to the children of our Father in Heaven who, having placed first things first, have found and are living those truths which lead one to eternal life. These are they who have the balance and perspective to seek all knowledge—revealed and secular—as a tool and servant for the blessing of themselves and others” (Spencer W. Kimball, “Seek Learning, Even by Study and Also by Faith,” Ensign, Sept. 1983, 3).

C. Adherence to revealed truth brings great blessings and, ultimately, salvation.

■ “Much of really living consists of acquiring perspective about everlasting things so that we can successfully manage the transitory factual things, for tactical choices do crowd in upon us all hour by hour. Knowing the facts about a bus schedule, for instance, is helpful, but such facts are clearly not the lasting or emancipating truths Jesus spoke of as being necessary to experience real freedom, for ‘the truth shall make you free.’ (John 8:32.)” (Maxwell, Things As They Really Are, 2).

■ “We consider that God has created man with a mind capable of instruction, and a faculty which may be enlarged in proportion to the heed and diligence given to the light communicated from heaven to the intellect; and that the nearer man approaches perfection, the clearer are his views, and the greater his enjoyments, till he has overcome the evils of his life and lost every desire for sin; and like the ancients, arrives at that point of faith where he is wrapped in the power and glory of his Maker and is caught up to dwell with Him. But we consider that this is a station to which no man ever arrived in a moment” (Joseph Smith, Teachings of the Prophet Joseph Smith, 51).

Chapter 2
Revelation: Avenue to Truth

Introduction

The Apostle Paul testified that no one can know that Jesus is the Christ except through the power of the Holy Ghost (see 1 Corinthians 12:3). This process, called revelation, is the means chosen by God to communicate with His mortal children.

Doctrinal Outline

A. God gives truth to His children through revelation.

1. Revelation is communication from God to His children (see Exodus 4:15–16; D&C 8:2–3; 76:5–10; Moses 5:58).

2. The things of God are known only by revelation (see 1 Corinthians 2:9–16; Jacob 4:8).

3. God has given revelation to His children from the beginning and will continue to do so (see 1 Nephi 10:19; Amos 3:7; Articles of Faith 1:9).

4. Living prophets are guided by revelation and thus can lead us to truth (see 1 Nephi 22:2; Numbers 12:6; Ephesians 3:3–5).

5. The four standard works contain revelations to God’s prophets and other chosen leaders (see 2 Peter 1:20–21; 2 Timothy 3:16; D&C 1:37–39).

6. Within their individual spheres of authority, righteous people may receive revelation for their needs (see James 1:5; 3 Nephi 18:20; D&C 28:1–7).

B. God reveals truth in a variety of ways.

1. Through the voice of the Spirit, the word of God is revealed to the heart and mind of individuals (see D&C 8:2–3; 1 Kings 19:12; 1 Corinthians 2:9–11; Enos 1:9–10).

2. Revelation sometimes comes through dreams (see Genesis 28:10–16; 37:5, 9; Matthew 1:20; 1 Nephi 2:2).

3. Revelations can be received through the Urim and Thummim (see headnotes to D&C 3; 6; 11; 14; 17; see also Abraham 3:1–4).

4. Truth may be revealed by an audible voice from heaven (see 2 Peter 1:17–18; Matthew 3:16–17; John 12:28–29; Helaman 5:20–33; D&C 130:13–15).

5. Angels are sometimes sent with messages for the children of God (see Joseph Smith—History 1:30–33; Luke 1:11–13, 19, 26–28; Mosiah 27:11, 14, 17; Acts 10:3–4).

6. Revelation may come by vision (see Ezekiel 40:2; Acts 10:9–17; 26:13–19; D&C 76:12–14).

C. We must be worthy in order to receive revelation.

1. We must trust in God rather than in the wisdom of man (see 2 Nephi 9:28; 28:31).

2. If we will diligently seek, the mysteries of God will be unfolded to us (see D&C 11:7; 1 Nephi 10:19; D&C 42:61, 65, 68).

3. If we seek and obey the truth we are given, God will reveal more truth to us (see 2 Nephi 28:30; Alma 12:9–11; D&C 93:28).

4. The Lord reveals truth to us if we study and ponder the scriptures (see D&C 76:15, 19; 138:1–6, 11; 2 Timothy 3:14–17; Alma 37:1–8).

5. Fasting and prayer will help prepare us to receive revelation (see Alma 5:45–46; 17:3).

6. Personal righteousness is a prerequisite for receiving revelation (see D&C 50:29; 121:45–46).

Supporting Statements

A. God gives truth to His children through revelation.

■ “All revelation since the fall has come through Jesus Christ, who is the Jehovah of the Old Testament. In all of the scriptures, where God is mentioned and where he has appeared, it was Jehovah who talked with Abraham, with Noah, Enoch, Moses and all the prophets. He is the God of Israel, the Holy One of Israel; the one who led that nation out of Egyptian bondage, and who gave and fulfilled the law of Moses. The Father has never dealt with man directly and personally since the fall, and he has never appeared except to introduce and bear record of the Son” (Joseph Fielding Smith, Doctrines of Salvation, 1:27).

■ “One great reason why men have stumbled so frequently in many of their researches after philosophical truth is that they have sought them with their own wisdom, and gloried in their own intelligence, and have not sought unto God for that wisdom that fills and governs the universe and regulates all things. That is one great difficulty with the philosophers of the world, as it now exists, that man claims to himself to be the inventor of everything he discovers. Any new law and principle which he happens to discover he claims to himself instead of giving glory to God” (John Taylor, The Gospel Kingdom, 47).

■ “It is also the privilege of any officer in this Church to obtain revelations, so far as relates to his particular calling and duty in the Church” (Joseph Smith, Teachings of the Prophet Joseph Smith, 111).

■ “God hath not revealed anything to Joseph, but what He will make known unto the Twelve, and even the least Saint may know all things as fast as he is able to bear them, for the day must come when no man need say to his neighbor, Know ye the Lord; for all shall know Him (who remain) from the least to the greatest” (Smith, Teachings, 149).

■ “All things whatsoever God in his infinite wisdom has seen fit and proper to reveal to us, while we are dwelling in mortality, in regard to our mortal bodies, are revealed . . . to our spirits precisely as though we had no bodies at all; and those revelations which will save our spirits will save our bodies” (Smith, Teachings, 355).

■ “In giving revelations our Savior speaks at times for himself; at other times for the Father, and in the Father’s name, as though he were the Father, and yet it is Jesus Christ, our Redeemer who gives the message” (Smith, Doctrines of Salvation, 1:27).

■ “It is contrary to the economy of God for any member of the Church or any one, to receive instruction for those in authority, higher than themselves; therefore you will see the impropriety of giving heed to them; but if any person have a vision or a visitation from a heavenly messenger, it must be for his own benefit and instruction; for the fundamental principles, government, and doctrine of the Church are vested in the keys of the kingdom” (Smith, Teachings, 21).

B. God reveals truth in a variety of ways.

■ “I have had the administration of angels in my day and time, though I never prayed for an angel. I have had, in several instances, the administration of holy messengers. . . .

“. . . As a general thing, angels do not administer to anybody on the earth unless it is to preserve the lives of good men, or to bring the gospel, or perform a work that men cannot do for themselves” (Wilford Woodruff, The Discourses of Wilford Woodruff, 286–87).

■ “Inspiration is a form and degree of revelation. It is revelation that comes from the still small voice, from the whisperings of the Spirit, from the promptings of the Holy Ghost. All inspiration is revelation” (Bruce R. McConkie, Mormon Doctrine, 383).

■ “The Spirit of Revelation is in connection with these blessings. A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; (i.e.) those things that were presented unto your minds by the Spirit of God, will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus” (Smith, Teachings, 151).

C. We must be worthy in order to receive revelation.

■ “Revelation is promised us through our faithfulness. . . . The Lord withholds much that he would otherwise reveal if the members of the Church were prepared to receive it. . . .

“We have little occasion to clamor for more revelation when we refuse to heed what the Lord has revealed for our salvation” (Smith, Doctrines of Salvation, 1:283).

■ “If you will follow the doctrines, and be guided by the precepts of that book [the Bible], it will direct you where you may see as you are seen, where you may converse with Jesus Christ, have the visitation of angels, have dreams, visions, and revelations, and understand and know God for yourselves” (Brigham Young, Discourses of Brigham Young, 126).

■ “Search the scriptures—search the revelations which we publish, and ask your Heavenly Father, in the name of His Son Jesus Christ, to manifest the truth unto you, and if you do it with an eye single to His glory nothing doubting, He will answer you by the power of His Holy Spirit” (Smith, Teachings, 11).

■ “A fanciful and flowery and heated imagination beware of; because the things of God are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out. Thy mind, O man! if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss, and the broad expanse of eternity—thou must commune with God. How much more dignified and noble are the thoughts of God, than the vain imaginations of the human heart!” (Smith, Teachings, 137).

Chapter 3
God the Eternal Father

Introduction

Central to our faith as Latter-day Saints is a correct understanding of God the Father. We seek to know what He has revealed of His nature throughout the ages. By learning of Him, we begin to develop the relationship with Him that Jesus described when He said, speaking of the disciples, “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us” (John 17:21).

Doctrinal Outline

The scriptures do not always specify which member of the Godhead is being referred to in a given passage. Since the Father and the Son are one in all things, the scripture references used in this chapter that speak of God are applied to the Father, though many may also apply to the Son. The perfections and attributes of one are also the perfections and attributes of the other.

A. The existence of God is a reality.

1. “All things denote there is a God” (Alma 30:44; see also v. 43; Moses 6:63; D&C 88:47).

2. God’s voice has been heard from heaven (see Matthew 3:17; 17:5; 3 Nephi 11:3–7; Joseph Smith—History 1:17).

3. Prophets have testified of God’s existence (see 1 Nephi 1:8; Acts 7:55–56; Joseph Smith—History 1:25; D&C 76:19–24).

B. God is the father of all mankind.

1. God is literally the father of the spirits of all mankind (see Hebrews 12:9; Acts 17:28–29; Numbers 16:22).

2. Jesus declared that His god is our god and that His father is our father (see John 20:17).

3. We are created in God’s own image (see Genesis 1:26–27; Alma 18:34; Ether 3:15; Abraham 4:26–27; Moses 2:26–27; Mosiah 7:27).

4. God has love and concern for His children and His creations (see 1 John 4:7–10; Matthew 10:29–31; 1 Nephi 11:14–22; John 3:16).

5. God’s work and glory is to bring about the immortality and eternal life of His children (see Moses 1:39).

C. God is perfect in His person, character, and attributes.

1. God is a holy, perfected personage with a body of flesh and bones (see Moses 6:57; 7:35; D&C 130:22; Matthew 5:48).

2. God knows all things and has all power and might (see 1 Nephi 9:6; Mosiah 4:9; 2 Nephi 2:24; Moroni 7:22).

3. God is infinite, eternal, and unchangeable (see Mormon 9:9; D&C 20:12, 17; 109:77).

4. God is just, true, and righteous in all things (see Revelation 15:3; Psalm 89:14; Ether 3:12).

5. God is perfect in His love and mercy (see Psalm 103:17–18; 2 Nephi 9:8, 53; Exodus 34:6–7; 1 Chronicles 16:34).

6. God is the source of light and law (see D&C 88:12–13).

D. God is the Supreme Being in the universe.

1. God the Father is greater than all (see Ephesians 4:6; John 10:29).

2. As the Supreme Being, God the Father should be the object of our love and worship (see D&C 18:40; 20:29; Joshua 22:5; Mark 12:30; D&C 4:2; Luke 4:8).

3. God created all things through His Son (see Hebrews 1:1–2; Moses 1:32–33; 2:1).

E. The Father presides over the Godhead.

1. The Father, the Son, and the Holy Ghost are the members of the Godhead (see Articles of Faith 1:1; 1 John 5:7; Alma 11:44).

2. Each member of the Godhead is physically separate and distinct from the others (see D&C 130:22; Matthew 3:16–17; Acts 7:55–56).

3. The members of the Godhead are united in Their attributes, power, and purpose (see John 17:20–21; D&C 20:28; 35:2; 2 Nephi 31:21; 3 Nephi 11:27).

4. The Father is the supreme member of the Godhead (see John 14:26, 28, 31; 2 Nephi 31:7, 12; 3 Nephi 28:11).

Supporting Statements

A. The existence of God is a reality.

■ “The heavens declare the glory of a God, and the firmament showeth His handiwork; and a moment’s reflection is sufficient to teach every man of common intelligence, that all these are not the mere productions of chance, nor could they be supported by any power less than an Almighty hand” (Joseph Smith, Teachings of the Prophet Joseph Smith, 56).

■ “The existence of God, tested by all human powers, is the most firmly established fact in man’s possession.

“The searcher for God may turn for evidence to the external universe, to his own inner self, and to human history for his answer.

“. . . Every process of nature is orderly. Chance, disorder, chaos are ruled out of the physical universe. If every condition involved in a system is precisely the same, the result, anywhere, everywhere, today or at any other time, will be the same. The sun does not rise in the east today and in the west tomorrow. That means that the phenomena of nature are products of law. The infinitely large or the infinitely small move in obedience to law. In man’s earnest search for truth, no exception to this process has been found. . . .

“. . . The universe, itself, declares that there is intelligent purpose in nature, and that there must be, therefore, a supreme intelligence directing the universe. This is God. . . .

“The evidence for God which comes from the invisible world, the world as yet only feebly explored by science, is equally convincing. . . .

“Such, for example, is the evidence of conscience. If one seeks to do right, he is warned whenever he is tempted to stray from the proper path. Similar is the evidence of prayer. The vast majority of mankind agree that prayer helps people meet or solve the problems of life. Or, note the results of obedience to the law of the Lord. They who obey law find a joy not otherwise to be secured. From such conformity, prayer, and heed to conscience has come to millions of people the revelation, the certain conviction, that God lives and guides His children on earth. The message is as real as the words issuing from the radio tuned to the broadcaster. Certain it is that man has within himself the power to find and to know God. . . .

“As a supplementary evidence is the further historical fact that a number of men have declared that they have seen God, and even spoken with Him, or that they have received messages from Him for themselves and others. The historicity of their claims is in most cases well established. That which was done, for example, by Paul the Apostle and Joseph Smith the Prophet after their heavenly experiences helps confirm the truth of their claims” (John A. Widtsoe, Evidences and Reconciliations, 19–21).

B. God is the father of all mankind.

■ “God the Eternal Father, whom we designate by the exalted name-title ‘Elohim,’ is the literal Parent of our Lord and Savior Jesus Christ, and of the spirits of the human race” (“The Father and the Son: A Doctrinal Exposition by the First Presidency and the Twelve,” in James E. Talmage, The Articles of Faith, 466).

■ “I want to tell you, each and every one of you, that you are well acquainted with God our Heavenly Father, or the great Elohim. You are all well acquainted with him, for there is not a soul of you but what has lived in his house and dwelt with him year after year; and yet you are seeking to become acquainted with him, when the fact is, you have merely forgotten what you did know.

“There is not a person here to-day but what is a son or a daughter of that Being. In the spirit world their spirits were first begotten and brought forth, and they lived there with their parents for ages before they came here” (Brigham Young, Discourses of Brigham Young, 50).

■ “God is Father of the spirits of all flesh, not only of those that fear him, but of those who do not fear him, and who disobey His laws. He is the father of the spirits of all, and as is spoken of in the Scriptures, ‘We are His offspring and emanated from him.’” (John Taylor, in Journal of Discourses, 21:14).

■ “We are the children of God. That doctrine is not hidden away in an obscure verse. It is taught over and over again in scripture. These clear examples are from the Bible:

“‘All of you are children of the most High’ (Psalm 82:6).

“And: ‘We are the offspring of God’ (Acts 17:29).

“Doctrinal truths are interrelated. There is an old saying that if you pick up one end of a stick, you pick up the other end as well.

“If you concede that we are His children, you must allow that God is our Father” (Boyd K. Packer, in Conference Report, Oct. 1984, 82; or Ensign, Nov. 1984, 66–67).

■ “God himself was once as we are now, and is an exalted man. . . . If the veil were rent today, . . . if you were to see him today, you would see him like a man in form—like yourselves in all the person, image, and very form as a man. . . .

“. . . It is the first principle of the Gospel to know for a certainty the Character of God, and to know that we may converse with him as one man converses with another, and that he was once a man like us; yea, that God himself, the Father of us all, dwelt on an earth, the same as Jesus Christ himself did; and I will show it from the Bible” (Smith, Teachings, 345–46).

■ “God made man in his own image and certainly he made woman in the image of his wife-partner” (Spencer W. Kimball, The Teachings of Spencer W. Kimball, 25).

C. God is perfect in His person, character, and attributes.

■ “What did Jesus do? Why; I do the things I saw my Father do when worlds came rolling into existence. My Father worked out his kingdom with fear and trembling, and I must do the same; and when I get my kingdom, I shall present it to my Father, so that he may obtain kingdom upon kingdom, and it will exalt him in glory. He will then take a higher exaltation, and I will take his place, and thereby become exalted myself. So that Jesus treads in the tracks of his Father, and inherits what God did before; and God is thus glorified and exalted in the salvation and exaltation of all his children” (Smith, Teachings, 347–48).

D. God is the Supreme Being in the universe.

■ “By definition, God (generally meaning the Father) is the one supreme and absolute Being; the ultimate source of the universe; the all-powerful, all-knowing, all-good Creator, Ruler, and Preserver of all things” (Bruce R. McConkie, Mormon Doctrine, 317).

■ “God is the only supreme governor and independent being in whom all fullness and perfection dwell; who is omnipotent, omnipresent, and omniscient; without beginning of days or end of life; and that in him every good gift and every good principle dwell; and that he is the Father of lights; in him the principle of faith dwells independently, and he is the object in whom the faith of all other rational and accountable beings center for life and salvation” (Joseph Smith, comp., Lectures on Faith, 10).

■ “Our relationship with the Father is supreme, paramount, and preeminent over all others. He is the God we worship. It is his gospel that saves and exalts. He ordained and established the plan of salvation. He is the one who was once as we are now. The life he lives is eternal life, and if we are to gain this greatest of all the gifts of God, it will be because we become like him” (Bruce R. McConkie, “Our Relationship with the Lord,” in Brigham Young University 1981–82 Fireside and Devotional Speeches, 101).

E. The Father presides over the Godhead.

■ “Three glorified, exalted, and perfected personages comprise the Godhead or supreme presidency of the universe. . . . They are: God the Father; God the Son; God the Holy Ghost. . . .

“Though each God in the Godhead is a personage, separate and distinct from each of the others, yet they are ‘one God’ . . . , meaning that they are united as one in the attributes of perfection. For instance, each has the fulness of truth, knowledge, charity, power, justice, judgment, mercy, and faith. Accordingly they all think, act, speak, and are alike in all things; and yet they are three separate and distinct entities. Each occupies space and is and can be in but one place at one time, but each has power and influence that is everywhere present” (McConkie, Mormon Doctrine, 319).

■ “Everlasting covenant was made between three personages before the organization of this earth, and relates to their dispensation of things to men on the earth; these personages, according to Abraham’s record, are called God the first, the Creator; God the second, the Redeemer; and God the third, the witness or Testator” (Smith, Teachings, 190).

■ “There is a oneness in the Godhead as well as a distinctness of personality. This oneness is emphasized in the sayings and writings of prophets and apostles in order to guard against the erroneous idea that these three may be distinct and independent deities and rivals for our worship” (Joseph F. Smith, “Answers to Questions,” Improvement Era, Jan. 1901, 228).

Chapter 4
Jesus Christ, the Son of God

Introduction

To know that Jesus is the Christ, the Son of the living God, is imperative for all who desire eternal life (see John 17:3). This knowledge comes by the power of the Holy Ghost. Joseph Smith taught, “No man can know that Jesus is the Lord, but by the Holy Ghost” (Teachings of the Prophet Joseph Smith, 223).

Doctrinal Outline

A. Jesus Christ is literally the son of God the Eternal Father.

1. Jesus Christ is the firstborn spirit son of God (see D&C 93:21; Colossians 1:13–15; Hebrews 1:5–6).

2. Jesus Christ is the only begotten son of God in the flesh (see  JST, John 1:1, 13–14; 1 Nephi 11:14–22; Jacob 4:5, 11; Alma 5:48; D&C 20:21; 76:22–24).

B. Jesus Christ is a being of glory, might, and majesty.

1. Jesus Christ has a resurrected body of flesh and bones (see D&C 130:22; Luke 24:36–39; 3 Nephi 11:12–15).

2. Jesus Christ possesses all power in heaven and on earth (see D&C 93:17; 100:1; Matthew 28:18; 1 Peter 3:21–22).

3. Jesus Christ possesses a fulness of the perfection, attributes, and glory of the Father (see 3 Nephi 12:48; D&C 38:1–3; Colossians 1:19; 2:9–10; D&C 93:4, 12–17).

4. Jesus Christ is the light and the life of the world (see D&C 88:5–13; 93:2, 9; John 1:4; 8:12; 3 Nephi 9:18).

C. As the Son of God, Jesus fills many roles essential to our salvation.

1. Jesus created the worlds under the direction of God the Eternal Father (see 3 Nephi 9:15; Hebrews 1:1–3; Helaman 14:12; Moses 1:33; Ephesians 3:9; D&C 93:10).

2. Jesus Christ is Jehovah, the God of the Old Testament (see Isaiah 12:2; 1 Nephi 19:10; D&C 110:1–4; JST, Exodus 6:1–3; Abraham 2:7–8).

3. The Savior came to earth and set a perfect example for us to follow (see 1 Peter 2:21; 2 Nephi 31:7, 9–10; 3 Nephi 18:16; 27:21, 27).

4. Only through Jesus Christ can we be saved (see Acts 4:12; Mosiah 3:17; 5:8).

5. Through the Atonement, the Savior provided redemption from physical and spiritual death (see Alma 11:40–43; 34:8–10; 2 Nephi 9:6–13, 26; D&C 18:11–12; 19:16; Helaman 14:15–18; 1 Corinthians 15:19–23).

6. Jesus Christ is the mediator between God and us and is our advocate with the Father (see 1 Timothy 2:5; D&C 45:3–5; JST, 1 John 2:1; Moroni 7:28).

7. The Son of God is our true and righteous judge (see Psalm 9:7–8; 2 Timothy 4:8; John 5:22, 27, 30; Acts 10:40–42).

8. The Father’s will is carried out to perfection by the Son (see John 4:34; 5:30; 5:19; Matthew 26:39, 42; 3 Nephi 11:11).

9. Although Jesus is the Son of God, He is sometimes called the Father (see Mosiah 15:1–8, 11; Isaiah 9:6; Mosiah 5:7; Helaman 14:12; Ether 3:14).

10. Jesus Christ is the rock upon which we must build our foundation in order to overcome the temptations of Satan (see Helaman 5:12; Psalm 18:2; 1 Nephi 15:15).

Supporting Statements

A. Jesus Christ is literally the son of God the Eternal Father.

■ “Among the spirit children of Elohim, the first-born was and is Jehovah, or Jesus Christ, to whom all others are juniors” (Joseph F. Smith, Gospel Doctrine, 70).

■ “That Child to be born of Mary was begotten of Elohim, the Eternal Father, not in violation of natural law but in accordance with a higher manifestation thereof; and, the offspring from that association of supreme sanctity, celestial Sireship, and pure though mortal maternity, was of right to be called the ‘Son of the Highest.’” (James E. Talmage, Jesus the Christ, 81).

■ “We believe absolutely that Jesus Christ is the Son of God, begotten of God, the first-born in the spirit and the only begotten in the flesh; that He is the Son of God just as much as you and I are the sons of our fathers” (Heber J. Grant, “Analysis of the Articles of Faith,” Millennial Star, 5 Jan. 1922, 2).

■ “There cannot be any doubt in the heart of a Latter-day Saint regarding Jesus Christ’s being the Son of the living God, because God Himself introduced Him to Joseph Smith. . . .

“Any individual who does not acknowledge Jesus Christ as the Son of God, the Redeemer of the world, has no business to be associated with the Church of Jesus Christ of Latter-day Saints” (Heber J. Grant, Gospel Standards, 23–24).

B. Jesus Christ is a being of glory, might, and majesty.

■ “Jesus Christ is the heir of this Kingdom—the Only Begotten of the Father according to the flesh, and holds the keys over all this world” (Smith, Teachings, 323).

■ “The Savior did not have a fulness at first, but after he received his body and the resurrection all power was given unto him both in heaven and in earth. Although he was a God, even the Son of God, with power and authority to create this earth and other earths, yet there were some things lacking which he did not receive until after his resurrection. In other words he had not received the fulness until he got a resurrected body” (Joseph Fielding Smith, Doctrines of Salvation, 1:33).

■ “Both the Father and the Son, being omnipotent Gods, are designated by the name-titles, Almighty (Gen. 49:25; Rev. 1:8; 2 Ne. 23:6; Hela. 10:11; D. & C. 84:96; 121:33), Almighty God (Gen. 17:1; 28:3; 1 Ne. 17:48; D. & C. 20:21; 87:6; 88:106), Lord Almighty (D. & C. 84:118; 2 Cor. 6:18), and Lord God Almighty (Rev. 4:8; 11:17; 21:22; D. & C. 109:77; 121:4; 1 Ne. 1:14; 2 Ne. 9:46). These designations signify that these holy beings have all power and unlimited might. A deep sense of reverence is implicit in the use of each name-title” (Bruce R. McConkie, Mormon Doctrine, 30).

C. As the Son of God, Jesus fills many roles essential to our salvation.

■ “Whether descriptively designated as Creator, Only Begotten Son, Prince of Peace, Advocate, Mediator, Son of God, Savior, Messiah, Author and Finisher of Salvation, King of Kings—I witness that Jesus Christ is the only name under heaven whereby one can be saved! (See D&C 18:23.)

“I testify that He is utterly incomparable in what He is, what He knows, what He has accomplished, and what He has experienced. Yet, movingly, He calls us His friends. (See John 15:15.)

“We can trust, worship, and even adore Him without any reservation! As the only Perfect Person to sojourn on this planet, there is none like Him! (See Isa. 46:9.)

“In intelligence and performance, He far surpasses the individual and the composite capacities and achievements of all who have lived, live now, and will yet live! (See Abr. 3:19.)

“He rejoices in our genuine goodness and achievement, but any assessment of where we stand in relation to Him tells us that we do not stand at all! We kneel!” (Neal A. Maxwell, in Conference Report, Oct. 1981, 9; or Ensign, Nov. 1981, 8).

■ “Who, among all the Saints in these last days can consider himself as good as our Lord? Who is as perfect? Who is as pure? Who is as holy as He was? Are they to be found? He never transgressed or broke a commandment or law of heaven—no deceit was in His mouth, neither was guile found in His heart” (Smith, Teachings, 67).

■ “As far as man is concerned, all things center in Christ. He is the Firstborn of the Father. By obedience and devotion to the truth he attained that pinnacle of intelligence which ranked him as a God, as the Lord Omnipotent, while yet in his pre-existent state. As such he became, under the Father, the Creator of this earth and of worlds without number; and he was then chosen to work out the infinite and eternal atonement, to come to this particular earth as the literal Son of the Father, and to put the whole plan of redemption, salvation, and exaltation in operation.

“Through him the gospel, all saving truths, and every edifying principle have been revealed in all ages. He is the Eternal Jehovah, the promised Messiah, the Redeemer and Savior, the Way, the Truth, and the Life. By him immortality and eternal life become realities, and through his grace and goodness salvation is possible for all who will believe and obey” (McConkie, Mormon Doctrine, 129).

■ “Christ is the Father in the sense that he is the Creator, the Maker, the Organizer of the heavens and of the earth, and all things that in them are. . . .

“He is the Father of all those who are born again. . . .

“He is the Father by what has aptly been termed divine investiture of authority. That is, since he is one with the Father in all of the attributes of perfection, and since he exercises the power and authority of the Father, it follows that everything he says or does is and would be exactly and precisely what the Father would say and do under the same circumstances.

“Accordingly, the Father puts his own name on the Son and authorizes him to speak in the first person as though he were the Father” (McConkie, Mormon Doctrine, 130).

Chapter 5
The Holy Ghost

Introduction

As the third member of the Godhead, the Holy Ghost acts under the direction of the Father and the Son. He performs many tasks for the benefit of God’s children upon the earth, His chief mission being to testify of the Father and the Son.

Doctrinal Outline

A. The Holy Ghost is the third member of the Godhead.

1. The Holy Ghost is a personage of spirit and possesses all the characteristics of a divine personality (see D&C 130:22; 1 Nephi 11:11).

2. The Holy Ghost knows all things (see D&C 35:19; Moroni 10:5; Moses 6:61).

3. The Holy Ghost testifies of the Father and the Son (see D&C 20:27; 3 Nephi 28:11).

B. The Holy Ghost performs a special mission to bless and benefit us.

1. The Holy Ghost is a comforter (see John 14:26; Moroni 8:26; Acts 9:31).

2. The Holy Ghost is a teacher and a revelator (see Luke 12:11–12; John 14:26; 2 Nephi 32:5; Alma 5:46–47; D&C 8:2–3).

3. The Holy Ghost is a sanctifier (see Alma 13:12; 3 Nephi 27:20; 1 Peter 1:2).

4. The Holy Ghost seals upon worthy individuals the promises of God (see D&C 132:7; 76:53; 88:3).

5. The Holy Ghost conveys the gifts of the Spirit to the children of God (see 1 Corinthians 12:1–11; Moroni 10:9–17; D&C 46:13–26).

6. The Holy Ghost brings to our remembrance truths that we have been taught earlier (see John 14:26).

7. The Holy Ghost reproves the world for sin (see John 16:8; D&C 121:43).

8. The Holy Ghost guides us to all truth and shows us what we should know and do (see John 16:13; Moroni 10:5; D&C 39:6; 2 Nephi 32:5; Moses 8:24).

9. The Holy Ghost enables us to ask of God according to the will of God (see D&C 46:30; 63:64).

10. Those who speak by the power of the Holy Ghost speak scripture (see D&C 68:4; 2 Peter 1:21).

11. The Holy Ghost enables righteous individuals to discern the thoughts of others (see Alma 10:17; 12:3; 18:16–18; Jacob 2:5).

12. Members of the Church who are guided by the Holy Ghost will not be deceived (see D&C 45:57).

Supporting Statements

A. The Holy Ghost is the third member of the Godhead.

■ “The Holy Ghost is the third member of the Godhead. He is a Spirit, in the form of a man. . . . The Holy Ghost is a personage of Spirit, and has a spirit body only. His mission is to bear witness of the Father and the Son and of all truth.

“As a Spirit personage the Holy Ghost has size and dimensions. He does not fill the immensity of space, and cannot be everywhere present in person at the same time. He is also called the Holy Spirit, the Spirit of God, the Spirit of the Lord, the Spirit of Truth, and the Comforter” (Joseph Fielding Smith, Doctrines of Salvation, 1:38).

■ “The sign of the dove was instituted before the creation of the world, a witness for the Holy Ghost, and the devil cannot come in the sign of a dove. The Holy Ghost is a personage, and is in the form of a personage. It does not confine itself to the form of the dove, but in sign of the dove. The Holy Ghost cannot be transformed into a dove; but the sign of a dove was given to John to signify the truth of the deed, as the dove is an emblem or token of truth and innocence” (Joseph Smith, Teachings of the Prophet Joseph Smith, 276).

■ “The Holy Ghost as a personage of Spirit can no more be omnipresent in person than can the Father or the Son, but by his intelligence, his knowledge, his power and influence, over and through the laws of nature, he is and can be omnipresent throughout all the works of God” (Joseph F. Smith, Gospel Doctrine, 61).

B. The Holy Ghost performs a special mission to bless and benefit us.

■ “The Holy Ghost is the Messenger, or Comforter, which the Savior promised to send to his disciples after he was crucified. This Comforter is, by his influence, to be a constant companion to every baptized person, and to administer unto the members of the Church by revelation and guidance, knowledge of the truth that they may walk in its light. It is the Holy Ghost who enlightens the mind of the truly baptized member. It is through him that individual revelation comes, and the light of truth is established in our hearts. We read in the blessings on the sacrament that if we will keep . . . his commandments which he has given us, that we may always have his Spirit to be with us. This Spirit of truth, the Savior said, ‘the world cannot receive, because it seeth him not, neither knoweth him’; but the true followers of Christ, those who have been baptized for the remission of their sins and have had hands laid upon their heads for the gift of the Holy Ghost, by a duly authorized servant of Jesus Christ, are entitled to this companionship, for ‘he dwelleth with you, and shall be in you.’” (Joseph Fielding Smith, Answers to Gospel Questions, 2:149–50).

■ “He [the Holy Ghost] is the Comforter, Testator, Revelator, Sanctifier, Holy Spirit, Holy Spirit of Promise, Spirit of Truth, Spirit of the Lord, and Messenger of the Father and the Son, and his companionship is the greatest gift that mortal man can enjoy. His mission is to perform all of the functions appertaining to the various name-titles which he bears. Because he is a Spirit Personage, he has power—according to the eternal laws ordained by the Father—to perform essential and unique functions for men. In this dispensation, at least, nothing has been revealed as to his origin or destiny; expressions on these matters are both speculative and fruitless” (Bruce R. McConkie, Mormon Doctrine, 359).

■ “The Holy Ghost is a revelator. Every worthy soul is entitled to a revelation, and it comes through the Holy Ghost. In Moroni’s farewell to the Lamanites, he says: ‘And by the power of the Holy Ghost ye may know the truth of all things.’ (Moroni 10:5.)

“He is a reminder and will bring to our remembrance the things which we have learned and which we need in the time thereof. He is an inspirer and will put words in our mouths, enlighten our understandings and direct our thoughts. He is a testifier and will bear record to us of the divinity of the Father and the Son and of their missions and of the program which they have given us. He is a teacher and will increase our knowledge. He is a companion and will walk with us, inspiring us all along the way, guiding our footsteps, impeaching our weaknesses, strengthening our resolves, and revealing to us righteous aims and purposes” (Spencer W. Kimball, The Teachings of Spencer W. Kimball, 23).

■ “‘And by the power of the Holy Ghost ye may know the truth of all things.’ (Moro. 10:5.) He is broadcasting all eternal truth out into all immensity all of the time” (Bruce R. McConkie, The Promised Messiah, 16).

■ “The Holy Spirit of Promise is the Holy Ghost who places the stamp of approval upon every ordinance: baptism, confirmation, ordination, marriage. The promise is that the blessings will be received through faithfulness.

“If a person violates a covenant, whether it be of baptism, ordination, marriage or anything else, the Spirit withdraws the stamp of approval, and the blessings will not be received.

“Every ordinance is sealed with a promise of a reward based upon faithfulness. The Holy Spirit withdraws the stamp of approval where covenants are broken” (Smith, Doctrines of Salvation, 1:45).

Chapter 6
Our Premortal Life

Introduction

Some people have difficulty understanding that their existence before this earth life could be forgotten. Because we do not recall the first few years of early childhood does not mean that we didn’t exist, that we didn’t eat, play, laugh, and interact with family and friends. So it is with our premortal estate. We lived and associated, grew and learned; yet we cannot recall those former activities for reasons that the Lord in His eternal wisdom has not fully revealed to us.

Doctrinal Outline

A. Intelligence, or the light of truth, is eternal and has always existed.

See Doctrine and Covenants 93:29.

B. We lived as spirit children of God in a premortal existence.

1. God is the father of the spirits of all mankind (see Hebrews 12:9; D&C 76:24; Acts 17:29; Romans 8:16).

2. Our spirit bodies are in the form of God’s physical body (see D&C 77:2; Ether 3:6–16).

3. Our instruction and preparation for earth life began in the world of spirits (see D&C 138:56).

4. God gave us agency in the premortal life (see Moses 4:3; D&C 29:36).

5. Many became noble and great in the premortal world (see Abraham 3:22–25; Jeremiah 1:4–6; Alma 13:3–5).

C. God the Father provided the plan of salvation by which His spirit children could eventually become like Him.

1. God’s plan of salvation was taught to His spirit children (see Abraham 3:24–27).

2. Jesus Christ was chosen and foreordained to come to earth to perform the atoning sacrifice (see 1 Peter 1:19–20; Moses 4:2; Revelation 13:8; Abraham 3:27).

3. Lucifer, a spirit in authority in the presence of God, sought the glory and honor of God and the elimination of the agency of the children of God (see Moses 4:1–3; D&C 76:25–28; Isaiah 14:12–14).

4. Lucifer’s rebellion against God caused a war in heaven (see Revelation 12:7; D&C 76:25–29).

5. One-third of the spirits were cast out of heaven because they chose not to keep their first estate (see Abraham 3:27–28; D&C 29:36–38; 2 Peter 2:4; Revelation 12:8–9).

6. All who kept their “first estate” (premortal life) were promised that they would “be added upon” (which includes receiving mortal bodies). All who keep their second estate will have “glory added upon their heads for ever and ever” (Abraham 3:26).

Supporting Statements

A. Intelligence, or the light of truth, is eternal and has always existed.

■ “The Lord made it known to Moses (See Book of Moses Chap. 3.) and also to Abraham (Abraham Ch. 3) and it is expressed in several revelations, that man was in the beginning with God. In that day, however, man was a spirit unembodied. The beginning was when the councils met and the decision was made to create this earth that the spirits who were intended for this earth, should come here and partake of the mortal conditions and receive bodies of flesh and bones. The doctrine has prevailed that matter was created out of nothing, but the Lord declares that the elements are eternal. Matter always did and, therefore, always will exist, and the spirits of men as well as their bodies were created out of matter. We discover in this revelation that the intelligent part of man was not created, but always existed. There has been some speculation and articles have been written attempting to explain just what these ‘intelligences’ are, or this ‘intelligence’ is, but it is futile for us to speculate upon it. We do know that intelligence was not created or made and cannot be because the Lord has said it. There are some truths it is well to leave until the Lord sees fit to reveal the fulness” (Joseph Fielding Smith, Church History and Modern Revelation, 1:401).

B. We lived as spirit children of God in a premortal existence.

■ “There is no way to make sense out of life without a knowledge of the doctrine of premortal life.

“The idea that mortal birth is the beginning is preposterous. There is no way to explain life if you believe that.

“The notion that life ends with mortal death is ridiculous. There is no way to face life if you believe that.

“When we understand the doctrine of premortal life, then things fit together and make sense. We then know that little boys and little girls are not monkeys, nor are their parents, nor were theirs, to the very beginning generation.

“We are the children of God, created in his image.

“Our child-parent relationship to God is clear.

“The purpose for the creation of this earth is clear.

“The testing that comes in mortality is clear.

“The need for a redeemer is clear.

“When we do understand that principle of the gospel, we see a Heavenly Father and a Son; we see an atonement and a redemption.

“We understand why ordinances and covenants are necessary.

“We understand the necessity for baptism by immersion for the remission of sins. We understand why we renew that covenant by partaking of the sacrament” (Boyd K. Packer, in Conference Report, Oct. 1983, 22; or Ensign, Nov. 1983, 18).

■ “All men and women are in the similitude of the universal Father and Mother, and are literally the sons and daughters of Deity.

“‘God created man in His own image.’ This is just as true of the spirit as it is of the body, which is only the clothing of the spirit, its complement; the two together constituting the soul. The spirit of man is in the form of man, and the spirits of all creatures are in the likeness of their bodies. This was plainly taught by the Prophet Joseph Smith (Doctrine and Covenants, 77:2)” (The First Presidency [Joseph F. Smith, John R. Winder, and Anthon H. Lund], in James R. Clark, comp., Messages of the First Presidency of The Church of Jesus Christ of Latter-day Saints, 4:203).

■ “These spirit beings, the offspring of exalted parents, were men and women, appearing in all respects as mortal persons do, excepting only that their spirit bodies were made of a more pure and refined substance than the elements from which mortal bodies are made. (Ether 3:16; D. & C. 131:7–8.)” (Bruce R. McConkie, Mormon Doctrine, 589).

■ “The spirit of man consists of an organization of the elements of spiritual matter in the likeness and after the pattern of the fleshly tabernacle. It possesses, in fact, all the organs and parts exactly corresponding to the outward tabernacle” (Parley P. Pratt, Key to the Science of Theology, 79).

“During the ages in which we dwelt in the pre-mortal state we not only developed our various characteristics and showed our worthiness and ability, or the lack of it, but we were also where such progress could be observed. It is reasonable to believe that there was a Church organization there. The heavenly beings were living in a perfectly arranged society. Every person knew his place. Priesthood, without any question, had been conferred and the leaders were chosen to officiate. Ordinances pertaining to that pre-existence were required and the love of God prevailed. Under such conditions it was natural for our Father to discern and choose those who were most worthy and evaluate the talents of each individual. He knew not only what each of us could do, but what each of us would do when put to the test and when responsibility was given us. Then, when the time came for our habitation on mortal earth, all things were prepared and the servants of the Lord chosen and ordained to their respective missions” (Joseph Fielding Smith, The Way to Perfection, 50–51).

■ “In the pre-existence we dwelt in the presence of God our Father. When the time arrived for us to be advanced in the scale of our existence and pass through this mundane probation, councils were held and the spirit children were instructed in matters pertaining to conditions in mortal life, and the reason for such an existence. In the former life we were spirits. In order that we should advance and eventually gain the goal of perfection, it was made known that we would receive tabernacles of flesh and bones and have to pass through mortality where we would be tried and proved to see if we, by trial, would prepare ourselves for exaltation. We were made to realize, in the presence of our glorious Father, who had a tangible body of flesh and bones which shone like the sun, that we were, as spirits, far inferior in our station to him” (Joseph Fielding Smith, Doctrines of Salvation, 1:57).

■ “From this revelation [Abraham 3:23], we may infer two things: first, that there were among those spirits [in premortal life] different degrees of intelligence, varying grades of achievement, retarded and advanced spiritual attainment; second, that there were no national distinctions among those spirits such as Americans, Europeans, Asiatics, Australians, etc. Such ‘bounds of habitation’ would have to be ‘determined’ when the spirits entered their earthly existence or second estate. . . .

“Now if none of these spirits were permitted to enter mortality until they all were good and great and had become leaders, then the diversity of conditions among the children of men as we see them today would certainly seem to indicate discrimination and injustice. . . .

“. . . Our place in this world would then be determined by our own advancement or condition in the pre-mortal state, just as our place in our future existence will be determined by what we do here in mortality.

“When, therefore, the Creator said to Abraham, and to others of his attainment, ‘You I will make my rulers,’ there could exist no feeling of envy or jealousy among the million other spirits, for those who were ‘good and great’ were but receiving their just reward” (David O. McKay, Home Memories of President David O. McKay, 228–30).

C. God the Father provided the plan of salvation by which His spirit children could eventually become like Him.

■ “When the great War in Heaven was fought, Lucifer, the son of the morning, came forth with a plan that was rejected. The Father of us all, with love for us, His children, offered a better plan under which we would have freedom to choose the course of our lives. His Firstborn Son, our Elder Brother, was the key to that plan. Man would have his agency, and with that agency would go accountability. Man would walk the ways of the world and sin and stumble. But the Son of God would take upon Himself flesh and offer Himself a sacrifice to atone for the sins of all men. Through unspeakable suffering He would become the great Redeemer, the Savior of all mankind” (Gordon B. Hinckley, in Conference Report, Apr. 2002, 107; or Ensign, May 2002, 90).

■ “Christ made the Father’s plan his own by adoption. But what is basically important in this respect is to know that the power to save is vested in the Father, and that he originated, ordained, created, and established his own plan; that he announced it to his children; and that he then asked for a volunteer to be the Redeemer, the Deliverer, the Messiah, who would put the eternal plan of the Eternal Father into eternal operation” (Bruce R. McConkie, The Mortal Messiah, 1:48–49 note 3).

■ “What Satan wanted, quite evidently, was the full possession, ownership, of this creation of spirits that is involved in the peopling of this earth; so he tried to get them by gift, and that being denied, he is following along and trying to get us through the commission of sin. If we sin sufficiently we become his subjects.

“As I read the scriptures, Satan’s plan required one of two things: Either the compulsion of the mind, the spirit, the intelligence of man, or else saving men in sin. I question whether the intelligence of man can be compelled. Certainly men cannot be saved in sin, because the laws of salvation and exaltation are founded in righteousness, not in sin” (J. Reuben Clark Jr., in Conference Report, Oct. 1949, 193).

■ “There were no neutrals in the war in heaven. All took sides either with Christ or with Satan. Every man had his agency there, and men receive rewards here based upon their actions there, just as they will receive rewards hereafter for deeds done in the body” (Smith, Doctrines of Salvation, 1:65–66).

■ “The punishment of Satan and the third of the host of heaven who followed him, was that they were denied the privilege of being born into this world and receiving mortal bodies. They did not keep their first estate and were denied the opportunity of eternal progression. The Lord cast them out into the earth, where they became the tempters of mankind—the devil and his angels” (Smith, Doctrines of Salvation, 1:65).

Chapter 7
The Creation

Introduction

“The Lord expects us to believe and understand the true doctrine of the Creation—the creation of this earth, of man, and of all forms of life” (Bruce R. McConkie, “Christ and the Creation,” Ensign, June 1982, 9).

Doctrinal Outline

A. All things were created spiritually before they were created physically.

See Moses 3:5–7; Genesis 2:4–5.

B. The physical creation took place according to the plan of God.

1. God the Father initiated the plan of creation (see D&C 121:29–32; Moses 2:1).

2. God the Father created all things through Jesus Christ (see Ephesians 3:9; Hebrews 1:2; Moses 1:31–33; D&C 38:1–3; Colossians 1:16–17; Mosiah 3:8).

3. The heavens, the earth, and all things upon the earth were created in six creative periods (see Genesis 1; Moses 2; Abraham 4).

4. God ordained that all living things would bring forth after their kind (see Genesis 1:11–12, 24; Moses 2:11–12, 24–25; Abraham 4:11–12, 24–25).

5. God rested from His labors on the seventh day and sanctified it (see Moses 3:1–3; Genesis 2:1–3; Abraham 5:1–3).

C. We were given a unique role among God’s creations.

1. Of all that was created, only mankind was created in the image of God (see Genesis 1:26–27; Abraham 4:26–27; Moses 2:26–27; Alma 18:34; Acts 17:29).

2. Woman was given to man as a companion and helpmeet (see Genesis 2:18, 21–23; Moses 3:18, 20–23; Abraham 5:14–17).

3. We were commanded to multiply and be fruitful (see Genesis 1:28; Moses 2:28).

4. We were given dominion over the earth and all things upon it and were commanded to subdue it (see Psalm 8:4–8; Genesis 1:28; Moses 2:28; Abraham 4:28).

5. All things upon the earth were created for our benefit (see D&C 59:16–20; Genesis 1:29; Moses 2:29; Abraham 4:29).

Supporting Statements

A. All things were created spiritually before they were created physically.

■ “There is no account of the creation of man or other forms of life when they were created as spirits. There is just the simple statement that they were so created before the physical creation. The statements in Moses 3:5 and Genesis 2:5 are interpolations thrown into the account of the physical creation, explaining that all things were first created in the spirit existence in heaven before they were placed upon this earth” (Joseph Fielding Smith, Doctrines of Salvation, 1:75–76).

■ “This earth was created first spiritually. It was a spirit earth. Nothing then lived on its face, nor was it designed that anything should. Then came the physical creation, the paradisiacal creation, the creation of the earth in the Edenic day and before the fall of man. . . .

“Man and all forms of life existed as spirit beings and entities before the foundations of this earth were laid. There were spirit men and spirit beasts, spirit fowls and spirit fishes, spirit plants and spirit trees. Every creeping thing, every herb and shrub, every amoeba and tadpole, every elephant and dinosaur—all things—existed as spirits, as spirit beings, before they were placed naturally upon the earth” (Bruce R. McConkie, The Millennial Messiah, 642–43).

B. The physical creation took place according to the plan of God.

■ “In the beginning, the head of the Gods called a council of the Gods; and they came together and concocted a plan to create the world and people it” (Joseph Smith, Teachings of the Prophet Joseph Smith, 349).

■ “Now, the word create came from the word baurau which does not mean to create out of nothing; it means to organize; the same as a man would organize materials and build a ship. Hence, we infer that God had materials to organize the world out of chaos—chaotic matter, which is element, and in which dwells all the glory. Element had an existence from the time he had. The pure principles of element are principles which can never be destroyed; they may be organized and re-organized, but not destroyed. They had no beginning, and can have no end” (Smith, Teachings, 350–52).

■ “It was Jesus Christ, our Redeemer, who, under the direction of his Father, came down and organized matter and made this planet. . . .

“. . . It is true that Adam helped to form this earth. He labored with our Savior Jesus Christ. I have a strong view or conviction that there were others also who assisted them. Perhaps Noah and Enoch; and why not Joseph Smith, and those who were appointed to be rulers before the earth was formed? . . .

“. . . The account of creation in Genesis was not a spirit creation, but it was in a particular sense, a spiritual creation. . . .

“. . . The account in Genesis one and two, is the account of the physical creation of the earth and all upon it, but the creation was not subject to mortal law until after the fall. It was, therefore, a spiritual creation and so remained until the fall when it became temporal, or mortal” (Smith, Doctrines of Salvation, 1:74–77).

■ “But first, what is a day? It is a specified time period; it is an age, an eon, a division of eternity; it is the time between two identifiable events. And each day, of whatever length, has the duration needed for its purposes. One measuring rod is the time required for a celestial body to turn once on its axis. . . . [See Abraham 3:4.]

“There is no revealed recitation specifying that each of the ‘six days’ involved in the Creation was of the same duration. . . .

“. . . Abraham gives a blueprint as it were of the Creation. He tells the plans of the holy beings who wrought the creative work. After reciting the events of the ‘six days’ he says: ‘And thus were their decisions at the time that they counseled among themselves to form the heavens and the earth.’ (Abr. 5:3.)

“Then he says they performed as they had planned, which means we can, by merely changing the verb tenses and without doing violence to the sense and meaning, also consider the Abrahamic account as one of the actual creation” (McConkie, “Christ and the Creation,” 11).

C. We were given a unique role among God’s creations.

■ “It is held by some that Adam was not the first man upon this earth, and that the original human being was a development from lower orders of the animal creation. These, however, are the theories of men. The word of the Lord declares that Adam was ‘the first man of all men’ (Moses 1:34), and we are therefore in duty bound to regard him as the primal parent of our race. It was shown to the brother of Jared that all men were created in the beginning after the image of God; and whether we take this to mean the spirit or the body, or both, it commits us to the same conclusion: Man began life as a human being, in the likeness of our heavenly Father.

“True it is that the body of man enters upon its career as a tiny germ embryo, which becomes an infant, quickened at a certain stage by the spirit whose tabernacle it is, and the child, after being born, develops into a man. There is nothing in this, however, to indicate that the original man, the first of our race, began life as anything less than a man, or less than the human germ or embryo that becomes a man.

“Man, by searching, cannot find out God. Never, unaided, will he discover the truth about the beginning of human life. The Lord must reveal Himself, or remain unrevealed; and the same is true of the facts relating to the origin of Adam’s race—God alone can reveal them. Some of these facts, however, are already known, and what has been made known it is our duty to receive and retain.

“The Church of Jesus Christ of Latter-day Saints, basing its belief on divine revelation, ancient and modern, proclaims man to be the direct and lineal offspring of Deity. God Himself is an exalted man, perfected, enthroned, and supreme. By His almighty power He organized the earth, and all that it contains, from spirit and element, which exist co-eternally with Himself. He formed every plant that grows, and every animal that breathes, each after its own kind, spiritually and temporally—‘that which is spiritual being in the likeness of that which is temporal, and that which is temporal in the likeness of that which is spiritual.’ He made the tadpole and the ape, the lion and the elephant but He did not make them in His own image, nor endow them with Godlike reason and intelligence. Nevertheless, the whole animal creation will be perfected and perpetuated in the Hereafter, each class in its ‘distinct order or sphere,’ and will enjoy ‘eternal felicity.’ That fact has been made plain in this dispensation (Doctrine and Covenants, 77:3).

“Man is the child of God, formed in the divine image and endowed with divine attributes, and even as the infant son of an earthly father and mother is capable in due time of becoming a man, so the undeveloped offspring of celestial parentage is capable, by experience through ages and aeons, of evolving into a God” (The First Presidency [Joseph F. Smith, John R. Winder, and Anthon H. Lund], in James R. Clark, comp., Messages of the First Presidency of The Church of Jesus Christ of Latter-day Saints, 4:205–6).

■ “There is not a man born into the world, but has a portion of the Spirit of God, and it is that Spirit of God which gives to his spirit understanding. Without this, he would be but an animal like the rest of the brute creation, without understanding, without judgment, without skill, without ability, except to eat and to drink like the brute beast. But inasmuch as the Spirit of God giveth all men understanding, he is enlightened above the brute beast. He is made in the image of God himself, so that he can reason, reflect, pray, exercise faith; he can use his energies for the accomplishment of the desires of his heart, and inasmuch as he puts forth his efforts in the proper direction, then he is entitled to an increased portion of the Spirit of the Almighty to inspire him to increased intelligence, to increased prosperity and happiness in the world; but in proportion as he prostitutes his energies for evil, the inspiration of the Almighty is withdrawn from him, until he becomes so dark and so benighted, that so far as his knowledge of God is concerned, he is quite as ignorant as a dumb brute” (Joseph F. Smith, Gospel Doctrine, 63).

■ “The whole object of the creation of this world is to exalt the intelligences that are placed upon it, that they may live, endure, and increase for ever and ever” (Brigham Young, Discourses of Brigham Young, 57).

■ “We know that Jehovah-Christ, assisted by ‘many of the noble and great ones’ (Abr. 3:22), of whom Michael is but the illustration, did in fact create the earth and all forms of plant and animal life on the face thereof. But when it came to placing man on earth, there was a change in Creators. That is, the Father himself became personally involved. All things were created by the Son, using the power delegated by the Father, except man. In the spirit and again in the flesh, man was created by the Father. There was no delegation of authority where the crowning creature of creation was concerned” (Bruce R. McConkie, The Promised Messiah, 62).

■ “It is written:

“‘And I, God, created man in mine own image, in the image of mine Only Begotten created I him; male and female created I them. [The story of the rib, of course, is figurative.]

“‘And I, God, blessed them [Man here is always in the plural. It was plural from the beginning.] and said unto them: Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion over [it].’ (Moses 2:27–28.)

“And the scripture says,

“‘And I, God, said unto mine Only Begotten, which was with me from the beginning: Let us make man [not a separate man, but a complete man, which is husband and wife] in our image, after our likeness; and it was so.’ (Moses 2:26.) What a beautiful partnership! Adam and Eve were married for eternity by the Lord. . . .

“‘Male and female created he them; and blessed them, and called their name Adam [Mr. and Mrs. Adam, I suppose, or Brother and Sister Adam], in the day when they were created.’ (Gen. 5:1–2.)

“This is a partnership. Then when they had created them in the image of God, to them was given the eternal command, ‘Be fruitful, and multiply, and replenish the earth, and subdue it’ (Gen. 1:28), and as they completed this magnificent creation, they looked it over and pronounced it ‘good, very good’—something that isn’t to be improved upon by our modern intellectuals; the male to till the ground, support the family, to give proper leadership; the woman to cooperate, to bear the children, and to rear and teach them. It was ‘good, very good.’

“And that’s the way the Lord organized it. This wasn’t an experiment. He knew what he was doing” (Spencer W. Kimball, “The Blessings and Responsibilities of Womanhood,” Ensign, Mar. 1976, 71).

Chapter 8
The Fall

Introduction

Three years before Adam’s death, his righteous posterity gathered at Adam-ondi-Ahman to receive his blessing. “And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the prince, the archangel” (D&C 107:54). It is no wonder, then, that we seek to understand Adam’s role in the Fall and the nature of the consequences that came from eating the forbidden fruit. If we correctly understand the role of Adam and Eve, we will realize that those who have labeled them sinners responsible for the universal depravity of the human family are misguided. The truth is that Adam and Eve opened the door for us to come into mortality, a step essential to our eternal progress.

Doctrinal Outline

A. Conditions in the Garden of Eden were different from those of mortality.

1. Before the Fall the earth and all things upon it existed in a spiritual state (see 2 Nephi 2:22; Moses 3:5–7).

2. Adam and Eve were in the presence of God in the Garden of Eden (see Moses 4:14; Genesis 3:8).

3. Adam and Eve would have had no children had they continued to live in the Garden of Eden (see 2 Nephi 2:23; Moses 5:11).

4. In the Garden of Eden, Adam and Eve were in a state of innocence, not understanding good and evil and having neither joy nor misery (see 2 Nephi 2:23; Moses 5:11).

B. Adam and Eve brought about the Fall by their own choice.

1. Adam and Eve were commanded not to partake of the tree of knowledge of good and evil (see Genesis 2:15–17; Moses 3:15–17; Abraham 5:11–13).

2. Eve was beguiled by Satan and partook of the fruit (see Genesis 3:1–6; Moses 4:5–12; 1 Timothy 2:14).

3. Eve gave the fruit to Adam, and he partook (see Genesis 3:6; Moses 4:12).

4. After Adam and Eve partook of the fruit, the Lord told them the conditions of mortality that would confront them (see Genesis 3:16–19; Moses 4:22–25).

C. The Fall brought about significant changes for Adam and Eve’s posterity.

1. The Lord placed cherubim and a flaming sword to guard the tree of life and to prevent Adam and Eve from partaking of it (see Genesis 3:24; Moses 4:31; Alma 12:21–23; 42:2–4).

2. Adam and Eve were driven out of the Garden of Eden (see Genesis 3:24; Moses 4:31).

3. After the Fall Adam, Eve, and all their posterity became subject to physical death (see Moses 6:48; Alma 12:22–24; 1 Corinthians 15:21–22).

4. Adam and Eve were required to support themselves by their own labors (see Genesis 3:19; Moses 4:25; 5:1).

5. Adam and his family were shut out of God’s presence, thereby suffering a spiritual death (see Alma 42:6–7, 9; D&C 29:40–41; Moses 5:4; 6:49).

6. Adam and Eve began to have children (see Moses 4:22; 5:2–3, 11; Genesis 3:16).

7. Pain and sorrow were introduced as part of mortality (see Genesis 3:16; Moses 6:48).

8. Fallen man became carnal, sensual, and devilish (see Alma 41:11; Ether 3:2; D&C 20:20).

9. By being exposed to evil, Adam and Eve could recognize and embrace good (see Moses 5:10–11; 2 Nephi 2:11).

D. The Fall was a purposeful step in God’s plan of salvation.

1. For our agency to function, it was necessary that Satan be allowed to tempt us (see D&C 29:39–40).

2. Adam’s fall gave him and his posterity the opportunity to obtain the joy that comes from choosing good over evil (see 2 Nephi 2:25–27; Moses 5:10–11).

3. If Adam and Eve had not transgressed, they would have lived forever in innocence, without children, thereby frustrating God’s plan of salvation (see 2 Nephi 2:22–24; Moses 5:10–11).

4. Death is a necessary part of God’s plan (see 2 Nephi 9:6; Alma 42:6–8).

E. In this life we are subject to enticements of the flesh and the Spirit.

1. The flesh subjects us to enticements toward physical gratification (see Romans 8:5–8; 2 Nephi 2:29).

2. Only by yielding to the enticings of the Spirit can we overcome the inclinations of the flesh (see Mosiah 3:19).

Supporting Statements

A. Conditions in the Garden of Eden were different from those of mortality.

■ “Adam had a spiritual body until mortality came upon him through the violation of the law under which he was living, but he also had a physical body of flesh and bones.

“. . . Now what is a spiritual body? It is one that is quickened by spirit and not by blood. . . .

“. . . When Adam was in the Garden of Eden, he was not subject to death. There was no blood in his body and he could have remained there forever. This is true of all the other creations” (Joseph Fielding Smith, Doctrines of Salvation, 1:76–77).

■ “He [Adam] had knowledge, of course. He could speak. He could converse. There were many things he could be taught and was taught; but under the conditions in which he was living at that time it was impossible for him to visualize or understand the power of good and evil. He did not know what pain was. He did not know what sorrow was; and a thousand other things that have come to us in this life that Adam did not know in the Garden of Eden and could not understand and would not have known had he remained there” (Smith, Doctrines of Salvation, 1:107–8).

B. Adam and Eve brought about the Fall by their own choice.

■ “I’m very, very grateful that in the Book of Mormon, and I think elsewhere in our scriptures, the fall of Adam has not been called a sin. It wasn’t a sin. . . . What did Adam do? The very thing the Lord wanted him to do; and I hate to hear anybody call it a sin, for it wasn’t a sin. Did Adam sin when he partook of the forbidden fruit? I say to you, no, he did not! Now, let me refer to what was written in the book of Moses in regard to the command God gave to Adam. [Moses 3:16–17.]

“Now this is the way I interpret that: The Lord said to Adam, here is the tree of the knowledge of good and evil. If you want to stay here, then you cannot eat of that fruit. If you want to stay here, then I forbid you to eat it. But you may act for yourself, and you may eat of it if you want to. And if you eat it, you will die.

“I see a great difference between transgressing the law and committing a sin” (Joseph Fielding Smith, “Fall—Atonement—Resurrection—Sacrament,” in Charge to Religious Educators, 124).

■ “The devil in tempting Eve told a truth when he said unto her that when she should eat of the tree of knowledge of good and evil they should become as Gods. He told the truth in telling that, but he accompanied it with a lie as he always does. He never tells the complete truth. He said that they should not die. The Father had said that they should die. The devil had to tell a lie in order to accomplish his purposes; but there was some truth in his statement. Their eyes were opened. They had a knowledge of good and evil just as the Gods have” (George Q. Cannon, Gospel Truth, 1:16).

■ “Adam and Eve were chosen to come here as the primal parents of humanity. And they were placed in the Garden of Eden where there was no death and we read in the scriptures that they could have lived in that Garden forever, but not under the most favorable circumstances. For there, although they were in the presence of God, they were deprived of certain knowledge and understanding in a condition where they could not understand clearly things that were necessary for them to know. Therefore, it became essential to their salvation and to ours that their nature should be changed. The only way it could be changed was by the violation of the law under which they were at that time. Mortality could not come without violation of that law and mortality was essential, a step towards our exaltation. Therefore, Adam partook of the forbidden fruit, forbidden in a rather peculiar manner for it is the only place in all the history where we read that the Lord forbade something and yet said, ‘Nevertheless thou mayest choose for thyself.’ He never said that of any sin. I do not look upon Adam’s fall as a sin, although it was a transgression of the law. It had to be. And Adam came under a different law. The temporal law. And he became subject to death. The partaking of that fruit created blood in his body and that blood became the life-giving influence of mortality” (Joseph Fielding Smith, The Atonement of Jesus Christ, Brigham Young University Speeches of the Year [25 Jan. 1955], 2).

■ “The adversary, Lucifer, through the serpent, beguiled Eve and deceived her and induced her to eat of the forbidden fruit.

“It was not so with Adam. . . . He knew that unless he did partake there would be an eternal separation between him and the partner that God had given to him, so he transgressed the law. . . . Because had he not partaken of the fruit, they would have been eternally separated” (Cannon, Gospel Truth, 1:24).

■ “Adam voluntarily, and with full knowledge of the consequences, partook of the fruit of the tree of knowledge of good and evil, that men might be. . . . For his service we owe Adam an immeasurable debt of gratitude” (Marion G. Romney, The Message of Seminary and Institute Teachers [address to seminary and institute employees, 13 July 1966], 5).

C. The Fall brought about significant changes for Adam and Eve’s posterity.

■ “When Adam, our first parent, partook of the forbidden fruit, transgressed the law of God, and became subject unto Satan, he was banished from the presence of God, and was thrust out into outer spiritual darkness. This was the first death. Yet living, he was dead—dead to God, dead to light and truth, dead spiritually; cast out from the presence of God; communication between the Father and the Son was cut off. He was as absolutely thrust out from the presence of God as was Satan and the hosts that followed him. That was spiritual death. But the Lord said that he would not suffer Adam nor his posterity to come to the temporal death until they should have the means by which they might be redeemed from the first death, which is spiritual” (Joseph F. Smith, Gospel Doctrine, 432).

■ “Not subject to death when he [Adam] was placed upon the earth, there had to come a change in his body through the partaking of this element—whatever you want to call it, fruit—that brought blood into his body; and blood became the life of the body instead of spirit. And blood has in it the seeds of death, some mortal element. Mortality was created through the eating of the forbidden fruit” (Smith, “Fall—Atonement—Resurrection—Sacrament,” 125).

■ “When Adam came into this world, he was not subject to death. He was immortal. He could have lived forever. Had he remained in the Garden of Eden and not transgressed the law that had been given to him, he and Eve would have been there yet. . . .

“. . . Adam had not passed through a resurrection when he was in the Garden of Eden, and having not passed through a resurrection, spirit and body could be separated by the violation of the law. And the Lord provided the law so it could happen, because the mortal estate in which we find ourselves is absolutely necessary to our exaltation” (Smith, Doctrines of Salvation, 1:91).

■ “The ‘natural man’ is the ‘earthy man’ who has allowed rude animal passions to overshadow his spiritual inclinations” (Spencer W. Kimball, in Conference Report, Oct. 1974, 161; or Ensign, Nov. 1974, 112).

■ “This being ‘conceived in sin’ [Moses 6:55], as I understand it, is only that they are in the midst of sin. They come into the world where sin is prevalent, and it will enter into their hearts, but it will lead them ‘to taste the bitter, that they may know to prize the good.’” (George Q. Morris, in Conference Report, Apr. 1958, 38).

D. The Fall was a purposeful step in God’s plan of salvation.

■ “We came into this world to die. That was understood before we came here. It is part of the plan, all discussed and arranged long before men were placed upon the earth. When Adam was sent into this world, it was with the understanding that he would violate a law, transgress a law, in order to bring to pass this mortal condition which we find ourselves in today” (Smith, Doctrines of Salvation, 1:66).

■ “Did they [Adam and Eve] come out in direct opposition to God and to his government? No. But they transgressed a command of the Lord, and through that transgression sin came into the world. The Lord knew they would do this, and he had designed that they should” (Brigham Young, Discourses of Brigham Young, 103).

■ “The first step in salvation of man is the laws of eternal and self-existent principles. Spirits are eternal. At the first organization in heaven we were all present, and saw the Savior chosen and appointed and the plan of salvation made, and we sanctioned it” (Joseph Smith, Teachings of the Prophet Joseph Smith, 181).

■ “When Adam was driven out of the Garden of Eden, the Lord passed a sentence upon him. Some people have looked upon that sentence as being a dreadful thing. It was not; it was a blessing. . . .

“In order for mankind to obtain salvation and exaltation it is necessary for them to obtain bodies in this world, and pass through the experiences and schooling that are found only in mortality. . . .

“The fall of man came as a blessing in disguise, and was the means of furthering the purposes of the Lord in the progress of man, rather than a means of hindering them” (Smith, Doctrines of Salvation, 1:113–14).

■ “If we cannot be good, except as we resist and overcome evil, then evil must be present to be resisted.

“So this earth life is set up according to true principles, and these conditions that followed the transgression [of Adam] were not, in the usual sense, penalties that were inflicted upon us. All these . . . that seem to be sad inflictions of punishment, sorrow, and trouble are in the end not that. They are blessings. We have attained a knowledge of good and evil, the power to prize the sweet, to become agents unto ourselves, the power to obtain redemption and eternal life. These things had their origin in this transgression. The Lord has set the earth up so we have to labor if we are going to live, which preserves us from the curse of idleness and indolence; and though the Lord condemns us to death—mortal death—it is one of the greatest blessings that comes to us here because it is the doorway to immortality, and we can never attain immortality without dying.

“So these are all real blessings. We come to the earth with all these conditions arranged as they are so that we have to struggle constantly against evil, struggle to preserve our lives, struggle for everything of true value—that is the thing for us to understand—this is the course of life that is most desirable, and for our good. We have no need to find fault with these conditions. The Lord has ordained them all for our welfare and happiness” (Morris, in Conference Report, Apr. 1958, 39).

E. In this life we are subject to enticements of the flesh and the Spirit.

■ “Man is a spiritual being, a soul, and at some period of his life everyone is possessed with an irresistible desire to know his relationship to the infinite. He realizes that he is not just a physical object that is to be tossed for a short time from bank to bank, only to be submerged finally in the everflowing stream of life. There is something within him which urges him to rise above himself, to control his environment, to master the body and all things physical and live in a higher and more beautiful world” (David O. McKay, in Conference Report, Oct. 1928, 37).

■ “Man has a dual nature; one, related to the earthly or animal life; the other, akin to the divine. Whether a man remains satisfied within what we designate the animal world, satisfied with what the animal world will give him, yielding without effort to the whim of his appetites and