Chapter 11
The Agency of Man

Introduction

No principle in time or eternity is so cherished as the right of agency, the right to consider alternatives and make choices without compulsion. A war was waged in heaven over our agency—a war that was transferred to earth. Satan is determined to blind, bind, and lead captive through ignorance and sin everyone he can. Understanding our agency is imperative for our spiritual survival and fulfillment in Christ.

Doctrinal Outline

A. Agency is the eternal right of independent choice.

1. Agency is a gift from God (see Moses 7:32; D&C 98:8; 2 Nephi 2:16; Helaman 14:30).

2. As premortal spirits we enjoyed the gift of agency (see Alma 13:3; D&C 29:36).

3. Agency allows us to choose our own course in life (see Joshua 24:15; 2 Nephi 2:26–27; 10:23; D&C 58:27–29; Alma 12:31; Helaman 14:30–31).

B. Satan seeks to destroy our agency.

1. The devil is the enemy of God and the enemy of all righteousness (see Mosiah 4:14; Moses 4:4).

2. In the premortal world, the devil sought to destroy the agency that God had given to His children (see Moses 4:1–3).

3. The devil and his angels continue to tempt us to use our agency for evil purposes (see 2 Nephi 2:17–18; D&C 29:39; 3 Nephi 2:3; 6:15–16).

4. The power to overcome Satan and his evil influence comes from God (see 1 Corinthians 10:13; 2 Peter 2:9; 3 Nephi 18:18–19; D&C 62:1; Joseph Smith—History 1:16–17).

C. We are accountable to God for the use of our agency.

1. Every individual must make an accounting of his thoughts, his words, and his actions (see Ezekiel 18:30; Matthew 12:36; Romans 2:5–8; 14:12; Revelation 20:12; Mosiah 4:30; Alma 11:43–44; 12:14–15).

2. Those who have no law are not accountable to the law (see 2 Nephi 9:25–26; Moroni 8:22).

3. Sinners bear their own iniquities and not those of another (see Ezekiel 18:4, 20; Articles of Faith 1:2; Galatians 6:5).

D. Our eternal destiny is determined by the use or misuse of our agency.

1. Every individual is free to choose liberty and eternal life or captivity and spiritual death (see 2 Nephi 2:27; Helaman 14:30).

2. Our final state is determined by our own choices (see Galatians 6:7–9; D&C 58:26–29; Alma 41:3–8; 42:27–28).

3. We receive our reward from him whom we choose to obey (see Alma 3:27; 5:41–42; Mosiah 2:32–33).

4. Those who choose good will gain a great reward (see Proverbs 11:18; Mark 10:28–30; D&C 6:33; 58:28).

5. Those who choose evil do not receive God’s gifts (see D&C 88:32–35).

Supporting Statements

A. Agency is the eternal right of independent choice.

■ “With regard to the rights of the human family, I wish to say that God has given unto all of his children of this dispensation, as he gave unto all of his children of previous dispensations, individual agency. This agency has always been the heritage of man under the rule and government of God. He possessed it in the heaven of heavens before the world was, and the Lord maintained and defended it there against the aggression of Lucifer and those that took sides with him, to the overthrow of Lucifer and one-third part of the heavenly hosts. By virtue of this agency you and I and all mankind are made responsible beings, responsible for the course we pursue, the lives we live, the deeds we do in the body” (Wilford Woodruff, The Discourses of Wilford Woodruff, 8–9).

■ “Free agency is the impelling source of the soul’s progress. It is the purpose of the Lord that man become like him. In order for man to achieve this it was necessary for the Creator first to make him free” (David O. McKay, in Conference Report, Apr. 1950, 32).

■ “Man’s greatest endowment in mortal life is the power of choice—the divine gift of free agency. No true character was ever developed without a sense of soul freedom” (David O. McKay, Man May Know for Himself: Teachings of President David O. McKay, 80).

■ “The Church teaches as a strictly scriptural doctrine, that man has inherited among the inalienable rights conferred upon him by his divine Father, freedom to choose the good or the evil in life, to obey or disobey the Lord’s commands, as he may elect. This right cannot be guarded with more jealous care than is bestowed upon it by God Himself; for in all His dealings with man He has left the mortal creature free to choose and to act” (James E. Talmage, The Articles of Faith, 52).

B. Satan seeks to destroy our agency.

■ “We learn from the revealed word that Satan was once an angel of light, then known as Lucifer, a Son of the Morning; but his selfish ambition led him to aspire to the glory and power of the Father, to secure which he made the pernicious proposition to redeem the human family by compulsion; and, failing in this purpose, he headed an open rebellion against the Father and the Son, drawing a third of the hosts of heaven into his impious league. These rebellious spirits were expelled from heaven, and have since followed the impulses of their wicked natures by seeking to lead human souls into their own condition of darkness. They are the devil and his angels. The right of free agency, maintained and vindicated by the war in heaven, prevents the possibility of compulsion being employed in this fiendish work of degradation; but the powers of these malignant spirits to tempt and persuade are used to the utmost. . . .

“Satan exerts a mastery over the spirits that have been corrupted by his practises; he is the foremost of the angels who were thrust down, and the instigator of the ruin of those who fall in this life; he seeks to molest and hinder mankind in good efforts. . . . Yet in all these malignant doings, he can go no farther than the transgressions of the victim may enable him, or the wisdom of God may permit; and at any time he may be checked by the superior power” (Talmage, Articles of Faith, 62–63).

■ “[Joseph Smith] then observed that Satan was generally blamed for the evils which we did, but if he was the cause of all our wickedness, men could not be condemned. The devil could not compel mankind to do evil; all was voluntary. Those who resisted the Spirit of God, would be liable to be led into temptation, and then the association of heaven would be withdrawn from those who refused to be made partakers of such great glory. God would not exert any compulsory means, and the devil could not; and such ideas as were entertained [on these subjects] by many were absurd” (in Joseph Smith, Teachings of the Prophet Joseph Smith, 187).

■ “Everything that God gives us is lawful and right; and it is proper that we should enjoy His gifts and blessings whenever and wherever He is disposed to bestow; but if we should seize upon those same blessings and enjoyments without law, without revelation, without commandment, those blessings and enjoyments would prove cursings and vexations in the end, and we should have to lie down in sorrow and wailings of everlasting regret. But in obedience there is joy and peace unspotted, unalloyed; and as God has designed our happiness—and the happiness of all His creatures, he never has—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” (Smith, Teachings, 256).

C. We are accountable to God for the use of our agency.

■ “Every one of us will have to give an account for the deeds we do in the flesh, and that every man will be rewarded according to his works, whether they be good or evil. Thank God for that principle; for it is a just principle; it is Godlike. For such a principle to be omitted from the work of the Lord would be an omission too serious to contemplate. . . . You and I and every one of us will have to answer for the deeds we do, and will be rewarded according to our works, whether they be good or evil” (Joseph F. Smith, “Principles of Government in the Church,” Improvement Era, Nov. 1917, 10–11).

■ “Men not unfrequently forget that they are dependent upon heaven for every blessing which they are permitted to enjoy, and that for every opportunity granted them they are to give an account. . . . Our Master is absent only for a little season, and at the end of it He will call each to render an account; and where the five talents were bestowed, ten will be required; and he that has made no improvement will be cast out as an unprofitable servant, while the faithful will enjoy everlasting honors” (Smith, Teachings, 68).

D. Our eternal destiny is determined by the use or misuse of our agency.

■ “Are we not the framers of our own destiny? Are we not the arbitrators of our fate? This is another part of my text, and I argue from it that it is our privilege to determine our own exaltation or degradation. It is our privilege to determine our own happiness or misery in the world to come. What is it that brings happiness now—that makes us so joyous in our assembling together? It is not wealth; for you may pour wealth, honor, influence, and all the luxuries of this world into the lap of man; and, destitute of the Spirit of God, he will not be happy, for that is the only source from which true happiness and comfort can come” (John Taylor, The Gospel Kingdom, 341).

■ “The volition of the creature is free; this is a law of their existence and the Lord cannot violate his own law; were he to do that, he would cease to be God. He has placed life and death before his children, and it is for them to choose. If they choose life, they receive the blessing of life; if they choose death, they must abide the penalty. This is a law which has always existed from all eternity, and will continue to exist throughout all the eternities to come. Every intelligent being must have the power of choice, and God brings forth the results of the acts of his creatures to promote his Kingdom and subserve his purposes in the salvation and exaltation of his children” (Brigham Young, Discourses of Brigham Young, 62).

Chapter 12
Prayer and Fasting

Introduction

A Church hymn proclaims, “Prayer is the soul’s sincere desire, / Uttered or unexpressed” (Hymns, no. 145). These lyrics express the innate longing we all have to communicate with our Heavenly Father. Fasting combined with prayer will increase our spirituality and draw us closer to God.

Doctrinal Outline

A. Prayer has been a part of the gospel plan from the beginning.

See Moses 5:8.

B. God has revealed why we should pray to Him.

1. It is a commandment to pray, both individually and in families (see D&C 31:12; 68:33; 3 Nephi 18:21; D&C 93:50; 68:28).

2. Prayer is essential to salvation (see Alma 37:36–37; James 5:16).

3. Adoration and worship are expressed through prayer (see D&C 136:28; Psalm 92:1).

4. We are commanded to thank the Lord for all our blessings (see D&C 46:32; 59:7).

5. Temporal and spiritual blessings can be obtained through prayer (see James 5:16–18; Enos 1:4–6; Mosiah 24:8–25).

C. The scriptures tell us what we should pray for.

1. We should pray for the companionship of the Holy Ghost (see 3 Nephi 19:9; Moroni 4:3).

2. We should pray for forgiveness of our sins (see Joseph Smith—History 1:28–29).

3. We should ask for strength to resist temptation and overcome opposition (see Alma 34:23; D&C 10:5; Matthew 26:41).

4. Husbands should pray for their wives and children (see 3 Nephi 18:21; Alma 34:21, 27).

5. We should pray for all people—both righteous and wicked, friend and enemy (see Numbers 21:7; Matthew 5:44; Enos 1:11–14).

6. We should petition the Lord concerning our crops, herds, fields, and flocks (see Alma 34:20, 24–25).

D. The Lord has told us how to make our prayers more meaningful and effective.

1. We are always to pray to the Father in the name of Jesus Christ (see 2 Nephi 32:9; 3 Nephi 18:21; 19:6–8).

2. We do not pray in order to be seen and heard by others (see Matthew 6:5–6; 3 Nephi 13:5–6).

3. We should avoid vain repetitions when we pray (see Matthew 6:7–8; 3 Nephi 13:7–8).

4. We should pray daily and continuously (see Mosiah 4:11; 1 Thessalonians 5:17; 2 Nephi 32:9; Alma 34:17–19, 27).

5. We should pray for what is proper (see 3 Nephi 18:20; D&C 88:64; 46:30).

6. Our petitions should be offered earnestly, sincerely, with real intent, and with all the energy and strength of our souls (see Moroni 7:48; 10:4).

7. Obedience helps us obtain answers to prayer (see 1 John 3:22; Alma 34:28).

8. The Holy Ghost will help us in our prayers (see Romans 8:26).

E. Fasting should sometimes accompany prayer.

1. We are commanded to fast (see D&C 59:13–14; 88:76).

2. Together, fasting and prayer foster spiritual growth and conviction, and bring blessings (see Omni 1:26; Alma 5:46; 17:3; Helaman 3:35; 3 Nephi 27:1; Isaiah 58:1–12; Matthew 17:20–21).

3. It is proper to fast for the sick and for special blessings (see James 5:15; Mosiah 27:22–23).

Supporting Statements

A. Prayer has been a part of the gospel plan from the beginning.

■ “No divine commandment has been more frequently repeated than the commandment to pray in the name of the Lord Jesus Christ” (Marion G. Romney, in Conference Report, Oct. 1979, 20; or Ensign, Nov. 1979, 16).

B. God has revealed why we should pray to Him.

■ “This course [prayer] is essential if men are to be saved; there is no salvation without prayer. How could a man set his heart on righteousness, so as to work out his salvation, without communing by prayer with him who is the author of righteousness?” (Bruce R. McConkie, Mormon Doctrine, 581).

■ “An important key is turned when we go through the formality of stating our desires to Him who can grant them” (Boyd K. Packer, Teach Ye Diligently, 12).

■ “Observe that great commandment given of the Master, always to remember the Lord, to pray in the morning, and in the evening, and always remember to thank him for the blessings that you receive day by day” (Joseph F. Smith, Gospel Doctrine, 218).

C. The scriptures tell us what we should pray for.

■ “We would say to the brethren, seek to know God in your closets, call upon him in the fields. Follow the directions of the Book of Mormon, and pray over, and for your families, your cattle, your flocks, your herds, your corn, and all things that you possess; ask the blessing of God upon all your labors, and everything that you engage in. Be virtuous and pure; be men of integrity and truth; keep the commandments of God; and then you will be able more perfectly to understand the difference between right and wrong—between the things of God and the things of men; and your path will be like that of the just, which shineth brighter and brighter unto the perfect day” (Joseph Smith, Teachings of the Prophet Joseph Smith, 247).

D. The Lord has told us how to make our prayers more meaningful and effective.

■ “It was a prayer, a very special prayer, which opened this whole dispensation! It began with a young man’s first vocal prayer. I hope that not too many of our prayers are silent, even though when we cannot pray vocally, it is good to offer a silent prayer in our hearts and in our minds” (Spencer W. Kimball, in Conference Report, Oct. 1979, 4; or Ensign, Nov. 1979, 4).

■ “Do you have prayers in your family? . . . And when you do, do you go through the operation like the grinding of a piece of machinery, or do you bow in meekness and with a sincere desire to seek the blessing of God upon you and your household? That is the way that we ought to do, and cultivate a spirit of devotion and trust in God, dedicating ourselves to him, and seeking his blessings” (John Taylor, The Gospel Kingdom, 284).

■ “Answers to prayers come in a quiet way. The scriptures describe that voice of inspiration as a still, small voice.

“If you really try, you can learn to respond to that voice.

“In the early days of our marriage, our children came at close intervals. As parents of little children will know, in those years it is quite a novelty for them to get an uninterrupted night of sleep.

“If you have a new baby, and another youngster cutting teeth, or one with a fever, you can be up and down a hundred times a night. (That, of course, is an exaggeration. It’s probably only twenty or thirty times.)

“We finally divided our children into ‘his’ and ‘hers’ for night tending. She would get up for the new baby, and I would tend the one cutting teeth.

“One day we came to realize that each would hear only the one to which we were assigned, and would sleep very soundly through the cries of the other.

“We have commented on this over the years, convinced that you can train yourself to hear what you want to hear, to see and feel what you desire, but it takes some conditioning.

“There are so many of us who go through life and seldom, if ever, hear that voice of inspiration, because ‘the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned’ (1 Cor. 2:14)” (Boyd K. Packer, in Conference Report, Oct. 1979, 28; or Ensign, Nov. 1979, 19–20).

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

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

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

■ “As we go through life, we ofttimes build a rock wall between ourselves and heaven. This wall is built by our unrepented sins. For example, in our wall there may be stones of many different sizes and shapes. There could be stones because we have been unkind to someone. Criticism of leaders or teachers may add another stone. A lack of forgiveness may add another. Vulgar thoughts and actions may add some rather large stones in this wall. Dishonesty will add another; selfishness another; and so on.

“In spite of the wall we build in front of us, when we cry out to the Lord, he still sends his messages from heaven; but instead of being able to penetrate our hearts, they hit the wall that we have built up and bounce off. His messages don’t penetrate, so we say, ‘He doesn’t hear,’ or ‘He doesn’t answer.’ Sometimes this wall is very formidable, and the great challenge of life is to destroy it, or, if you please, to cleanse ourselves, purifying this inner vessel so that we can be in tune with the Spirit.

“Let me give you some examples. I suppose we have all had someone do something to us that we didn’t like, and that made us angry. We can’t forget it, and we don’t want to be around that person. This is called being unforgiving. Now, the Lord has had some very strong words to say to those who will not forgive one another. Many years ago I had an experience with being unforgiving. I felt I had been taken advantage of, and I did not like the person. I did not want to be around him; I would pass on the other side of the street if he came down it; I wouldn’t talk to him. Long after the issue should have been closed, it was still cankering my soul. One day my wife, who is very astute and knows when I’m not doing everything I should, said, ‘You don’t like so and so, do you?’

“‘No, I don’t,’ I said. ‘But how could you tell?’

“‘Well, it shows—in your countenance it shows. Why don’t you do something about it?’ she said.

“‘Like what?’

“‘Why don’t you pray about it?’

“I said, ‘Well, I did pray once, and I still don’t like him.’

“‘No,’ she said, ‘why don’t you really pray about it?’

“Then I began to think, and I knew what she meant. So I decided that I was going to pray for a better feeling about this person until I had one. That night I got on my knees, and I prayed and opened up my heart to the Lord. But when I got up off my knees, I still didn’t like that person. The next morning I knelt and prayed and asked to have a feeling of goodness toward him; but when I finished my prayers, I still didn’t like him. The next night I still didn’t like him; a week later I didn’t like him; and a month later I didn’t like him—and I had been praying every night and every morning. But I kept it up, and I finally started pleading—not just praying, but pleading. After much prayer, the time came when without question or reservation I knew I could stand before the Lord, if I were asked to, and that he would know that at least in this instance my heart was pure. A change had come over me after a period of time. That stone of unforgiveness needs to be removed from all of us, if it happens to be there, and I suggest that persistent prayer might be a way to remove it” (H. Burke Peterson, “Prayer—Try Again,” Ensign, June 1981, 73).

■ “Petitioning in prayer has taught me, again and again, that the vault of heaven with all its blessings is to be opened only by a combination lock. One tumbler falls when there is faith, a second when there is personal righteousness; the third and final tumbler falls only when what is sought is, in God’s judgment—not ours—right for us. Sometimes we pound on the vault door for something we want very much and wonder why the door does not open. We would be very spoiled children if that vault door opened any more easily than it does. I can tell, looking back, that God truly loves me by inventorying the petitions He has refused to grant me. Our rejected petitions tell us much about ourselves but also much about our flawless Father” (Neal A. Maxwell, “Insights,” New Era, Apr. 1978, 6).

■ “But is prayer only one-way communication? No! . . . At the end of our prayers, we need to do some intense listening—even for several minutes. We have prayed for counsel and help. Now we must ‘be still, and know that [he is] God’ (Ps. 46:10.) . . .

“. . . Sometimes ideas flood our mind as we listen after our prayers. Sometimes feelings press upon us. A spirit of calmness assures us that all will be well. But always, if we have been honest and earnest, we will experience a good feeling—a feeling of warmth for our Father in Heaven and a sense of his love for us” (Spencer W. Kimball, “Pray Always,” Ensign, Oct. 1981, 5).

■ “The pattern of our lives determines our eligibility to receive the promptings of the Spirit and to hear the answers to our prayers. Again, let there be no misunderstanding. Heavenly Father does answer our prayers, but often we aren’t prepared to hear him. Some are answered immediately, but some do take longer, and that’s where we may become discouraged” (Peterson, “Prayer—Try Again,” 74).

E. Fasting should sometimes accompany prayer.

■ “Fasting, with prayer as its companion, is designed to increase spirituality; to foster a spirit of devotion and love of God; to increase faith in the hearts of men, thus assuring divine favor; to encourage humility and contrition of soul; to aid in the acquirement of righteousness; to teach man his nothingness and dependence upon God; and to hasten those who properly comply with the law of fasting along the path to salvation” (McConkie, Mormon Doctrine, 276).

■ “Failing to fast is a sin. In the 58th chapter of Isaiah, rich promises are made by the Lord to those who fast and assist the needy. Freedom from frustrations, freedom from thralldom, and the blessing of peace are promised. Inspiration and spiritual guidance will come with righteousness and closeness to our Heavenly Father. To omit to do this righteous act of fasting would deprive us of these blessings” (Spencer W. Kimball, The Miracle of Forgiveness, 98).

■ “A certain kind of devil goes not out except by fasting and prayer, the scripture tells us. (See Matt. 17:21.) Periodic fasting can help clear up the mind and strengthen the body and the spirit. The usual fast, the one we are asked to participate in for fast Sunday, is for 24 hours without food or drink. Some people, feeling the need, have gone on longer fasts of abstaining from food but have taken the needed liquids. Wisdom should be used, and the fast should be broken with light eating. To make a fast most fruitful, it should be coupled with prayer and meditation; physical work should be held to a minimum, and it’s a blessing if one can ponder on the scriptures and the reason for the fast” (Ezra Taft Benson, in Conference Report, Oct. 1974, 92; or Ensign, Nov. 1974, 66–67).

Chapter 13
Faith, a Power That Centers in Christ

Introduction

To succeed in this life and to prepare successfully for eternal life, we need firm faith in the Lord Jesus Christ. Faith is the first principle of the gospel and the foundation of all other principles.

Doctrinal Outline

A. Faith in Jesus Christ is the foundation of the gospel.

1. Faith in the Lord Jesus Christ is the first principle of the gospel (see Articles of Faith 1:4; D&C 68:25).

2. Faith is the assurance we have of that which we cannot see but which is true (see JST, Hebrews 11:1; Alma 32:21; Ether 12:6).

3. Faith is a gift of God through the Holy Ghost (see 1 Corinthians 12:8–9; Ephesians 2:8; Moroni 10:8–11).

4. By exercising faith in Christ, we can receive truth and knowledge through the power of the Holy Ghost (see Moroni 10:4–5; Ether 4:7).

5. Faith in Christ is required for salvation and eternal life (see 2 Nephi 31:19–21; 9:23; Moroni 7:33–34, 38; Mosiah 3:9, 17; D&C 33:12).

6. Faith is a principle of power (see Matthew 17:19–21; Ether 12:30; Alma 14:26–28).

7. It is impossible to please God without faith (see Hebrews 11:6; D&C 63:8–11).

B. Faith comes from a knowledge of God and His teachings.

1. Faith begins by our hearing the word of God (see Romans 10:17).

2. The holy scriptures confirm and strengthen our faith (see Helaman 15:7–8; 2 Nephi 32:3; Alma 30:43–44).

3. Our faith is increased by hearing and obeying the word of God (see Alma 32:26–43).

C. Faith in Jesus Christ always produces good fruits.

1. Faith is accompanied by good works (see James 2:14, 17–26; Luke 3:8).

2. Through faith we may draw upon the power of God (see Moroni 7:33; D&C 45:8).

3. Miracles are wrought by faith (see Mark 16:16–18; Moroni 7:37; 2 Nephi 26:13; D&C 35:8–11; Ether 12:12–22; D&C 46:19–21).

4. Faith in Jesus Christ is a shield that protects us from the things of the world and the temptations of the devil (see Alma 37:33; D&C 27:17; Ephesians 6:16; 1 John 5:4).

5. God can do all things for us if we exercise faith in the Savior (see 1 Nephi 7:12; Hebrews 11:4–40).

6. Asking God with faith brings answers to prayer (see James 1:5–6; Joseph Smith—History 1:11–19; Mosiah 27:14; Moroni 10:4–5).

7. Productive membership in the Church of Jesus Christ is dependent upon faith (see Moroni 7:39; D&C 12:6–8; 124:55).

Supporting Statements

A. Faith in Jesus Christ is the foundation of the gospel.

■ “The first principle of the gospel is faith in the Lord Jesus Christ; and of course we are not going to have faith in the Lord Jesus Christ without having faith in his Father. Then if we have faith in God the Father and the Son and are guided, as we ought to be, by the Holy Ghost, we will have faith in the servants of the Lord through whom he has spoken” (Joseph Fielding Smith, Doctrines of Salvation, 2:303).

■ “Faith unto life and salvation centers in Christ. There is no salvation in that general principle of faith alone, that moving cause of action, which causes the farmer to plant his seed with the unseen hope that it will bear grain. But there is faith unto salvation when Christ is the focal point in which the unseen hope centers. Accordingly the Prophet explained ‘that three things are necessary in order that any rational and intelligent being may exercise faith in God unto life and salvation.’ These he named as: 1. ‘The idea that he actually exists’; 2. ‘A correct idea of his character, perfections, and attributes’; and 3. ‘An actual knowledge that the course of life which he is pursuing is according to his will.’” (Bruce R. McConkie, Mormon Doctrine, 262).

■ “Faith is a gift of God, and faith comes to all of us who serve God and supplicate Him for the guidance of His Spirit. There is no danger of any man or woman losing his or her faith in this Church if he or she is humble and prayerful and obedient to duty. I have never known of such an individual losing his faith. By doing our duty faith increases until it becomes perfect knowledge” (Heber J. Grant, Gospel Standards, 7–8).

■ “Inasmuch as salvation is attainable only through the mediation and atonement of Christ, and since this is made applicable to individual sin in the measure of obedience to the laws of righteousness, faith in Jesus Christ is indispensable to salvation. But no one can effectively believe in Jesus Christ and at the same time doubt the existence of either the Father or the Holy Ghost; therefore faith in the entire Godhead is essential to salvation. Paul declares that without faith it is impossible to please God, ‘for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.’ The scriptures abound in assurances of salvation to those who exercise faith in God, and obey the requirements which that faith makes plain. . . .

“Though within the reach of all who diligently strive to gain it, faith is nevertheless a divine gift. As is fitting for so priceless a pearl, it is given to those only who show by their sincerity that they are worthy of it, and who give promise of abiding by its dictates. Although faith is called the first principle of the Gospel of Christ, though it be in fact the foundation of religious life, yet even faith is preceded by sincerity of disposition and humility of soul, whereby the word of God may make an impression upon the heart. No compulsion is used in bringing men to a knowledge of God; yet, as fast as we open our hearts to the influences of righteousness, the faith that leads to life eternal will be given us of our Father” (James E. Talmage, The Articles of Faith, 106–7).

B. Faith comes from a knowledge of God and His teachings.

■ “If we want to have a living, abiding faith, we must be active in the performance of every duty as members of this Church” (Smith, Doctrines of Salvation, 2:311).

■ “Faith comes by hearing the word of God, through the testimony of the servants of God; that testimony is always attended by the Spirit of prophecy and revelation” (Joseph Smith, Teachings of the Prophet Joseph Smith, 148).

C. Faith in Jesus Christ always produces good fruits.

■ “Because faith is wanting, the fruits are. No man since the world was had faith without having something along with it. The ancients quenched the violence of fire, escaped the edge of the sword, women received their dead, etc. By faith the worlds were made. A man who has none of the gifts has no faith; and he deceives himself, if he supposes he has. Faith has been wanting, not only among the heathen, but in professed Christendom also, so that tongues, healings, prophecy, and prophets and apostles, and all the gifts and blessings have been wanting” (Smith, Teachings, 270).

■ “Faith implies such confidence and conviction as will impel to action. . . . Belief is in a sense passive, an agreement or acceptance only; faith is active and positive, embracing such reliance and confidence as will lead to works. Faith in Christ comprises belief in Him, combined with trust in Him. One cannot have faith without belief; yet he may believe and still lack faith. Faith is vivified, vitalized, living belief. . . .

“. . . This principle becomes therefore the impelling force by which men struggle for excellence, ofttimes enduring vicissitudes and suffering that they may achieve their purposes. Faith is the secret of ambition, the soul of heroism, the motive power of effort” (Talmage, Articles of Faith, 96–97, 103).

■ “Unless a man will adhere to the doctrine and walk in faith, accepting the truth and observing the commandments as they have been given, it will be impossible for him to receive eternal life, no matter how much he may confess with his lips that Jesus is the Christ, or believe that his Father sent him into the world for the redemption of man. So James is right when he says the devils ‘believe and tremble,’ but they do not repent. So it is necessary, not merely that we believe, but that we repent, and in faith perform good works until the end; and then shall we receive the reward of the faithful and a place in the celestial kingdom of God” (Smith, Doctrines of Salvation, 2:311).

■ “Miracles, signs, the gifts of the Spirit, the knowledge of God and godliness, and every conceivable good thing—all these are the effects of faith; all of these come because faith has become the ruling force in the lives of the saints. Conversely, where these things are not, faith is not” (McConkie, Mormon Doctrine, 264).

■ “It takes faith—unseeing faith—for young people to proceed immediately with their family responsibilities in the face of financial uncertainties. It takes faith for the young woman to bear her family instead of accepting employment, especially when schooling for the young husband is to be finished. It takes faith to observe the Sabbath when ‘time and a half’ can be had working, when sales can be made, when merchandise can be sold. It takes a great faith to pay tithes when funds are scarce and demands are great. It takes faith to fast and have family prayers and to observe the Word of Wisdom. It takes faith to do ward teaching, stake missionary work, and other service, when sacrifice is required. It takes faith to fill foreign missions. But know this—that all these are of the planting, while faithful devout families, spiritual security, peace, and eternal life are the harvests.

“Remember that Abraham, Moses, Elijah, and others could not see clearly the end from the beginning. They also walked by faith and without sight. Remember again that no gates were open; Laban was not drunk; and no earthly hope was justified at the moment Nephi exercised his faith and set out finally to get the plates. No asbestos clothes or other ordinary protective devices were in the fiery furnace to protect the three Hebrews from death; there were no leather nor metal muzzles for the mouths of the lions when Daniel was locked in the den.

“Remember that there were no clouds in the sky nor any hydrometer in his hand when Elijah promised an immediate break in the long extended drouth; though Joshua may have witnessed the miracle of the Red Sea, yet how could he by mortal means perceive that the flooding Jordan would back up for the exact time needed for the crossing, and then flow on its way to the Dead Sea.

“Remember that there were no clouds in the sky, no evidence of rain, and no precedent for the deluge when Noah builded the ark according to commandment. There was no ram in the thicket when Isaac and his father left for Moriah for the sacrifice. Remember there were no towns and cities, no farms and gardens, no homes and storehouses, no blossoming desert in Utah when the persecuted pioneers crossed the plains. And remember that there were no heavenly beings in Palmyra, on the Susquehanna or on Cumorah when the soul-hungry Joseph slipped quietly into the Grove, knelt in prayer on the river bank, and climbed the slopes of the sacred hill.

“But know this: that undaunted faith can stop the mouths of lions, make ineffective the fiery flames, make dry corridors through beds of rivers and seas. Unwavering faith can protect against deluge, terminate drouths, heal the sick, and bring heavenly manifestations. Indomitable faith can help us live the commandments and thereby bring blessings unnumbered with peace, perfection, and exaltation in the kingdom of God” (Spencer W. Kimball, in Conference Report, Oct. 1952, 50–51).

Chapter 14
Repentance

Introduction

The word gospel means good tidings, or good news—the ultimate hope for all the children of God. An important part of the gospel is repentance, which makes hope for eternal life viable for all who will exercise it. Unrepented sin, however, brings despair (see Moroni 10:22).

“When souls are reborn, when lives are changed—then comes the great miracle to beautify and warm and lift. When spiritual death has threatened and now instead there is resuscitation, when life pushes out death—when this happens it is the miracle of miracles” (Spencer W. Kimball, The Miracle of Forgiveness, 362).

Doctrinal Outline

A. Repentance is an eternal principle of progress.

1. Repentance is the process through which we are transformed from unworthiness to worthiness (see Ezekiel 18:19–32; 33:7–20; D&C 58:42–43).

2. The principle of repentance is an essential part of God’s plan of redemption and salvation (see 2 Nephi 9:20–24; 3 Nephi 9:21–22).

3. Repentance has been a commandment since the beginning (see 3 Nephi 11:32; D&C 133:16; Moses 5:8, 14–15).

B. To return to God’s presence, an individual must repent.

1. No unclean thing can enter God’s presence (see Moses 6:57; Alma 11:37; 3 Nephi 27:19).

2. Everyone sins and comes short of the glory of God (see 1 John 1:8–10; Ecclesiastes 7:20; Romans 3:10).

3. Repentance must not be procrastinated (see Alma 34:31–35; 13:27; Psalm 119:60).

4. If we do not repent, we will suffer (see D&C 19:15–20; Alma 42:22–24).

5. The Lord rejoices when we repent (see 2 Peter 3:9; Luke 15).

C. Repentance involves performing certain actions and working to develop Christlike qualities.

1. Repentance is the natural result of increasing faith in Jesus Christ (see Acts 2:37–38; Enos 1:1–8; Mosiah 4:1–3; Alma 34:15).

2. Everyone who would repent must feel remorse or godly sorrow for his misdeeds (see 2 Corinthians 7:10).

3. We must confess our sins (see D&C 58:43; 64:7; Proverbs 28:13; 1 John 1:9; Mosiah 26:29–30).

4. We must forsake our sins (see D&C 58:43).

5. Each individual must make restitution for his wrongs to whatever degree possible (see Ezekiel 33:15; Leviticus 6:4–5; Numbers 5:7).

6. All who sin must be willing to forgive others who transgress (see Matthew 6:14–15; Mosiah 26:31; D&C 64:8–10).

7. Repentant people become transformed people—in feeling, in thought, in action (see Enos 1:1–11; Mosiah 27:24–26; 28:1–4).

8. Retaining a remission of sins depends on continuous love and service to God and man (see Mosiah 4:26; Moroni 8:25–26).

Supporting Statements

A. Repentance is an eternal principle of progress.

■ “Every principle and ordinance of the gospel of Jesus Christ is significant and important in contributing to the progress, happiness, and eternal life of man; but there is none more essential to the salvation of the human family than the divine and eternally operative principle, repentance. Without it, no one can be saved. Without it, no one can even progress” (David O. McKay, Man May Know for Himself: Teachings of President David O. McKay, 43).

■ “Repentance is part of the process of progress, of learning, of maturing, of recognizing law, of recognizing results; it is a process of facing facts. Every correcting of a mistake is a kind of repentance; every sincere apology is a kind of repentance; every improvement is a kind of repentance; every conquering of an unhealthful habit” (Richard L. Evans, “Repentance—a Foremost Principle,” Improvement Era, Jan. 1965, 43).

■ “God had decreed that all who will not obey His voice shall not escape the damnation of hell. What is the damnation of hell? To go with that society who have not obeyed His commands” (Joseph Smith, Teachings of the Prophet Joseph Smith, 198).

■ “What progress can there be for a man unconscious of his faults? Such a man has lost the fundamental element of growth, which is the realization that there is something bigger, better, and more desirable than the condition in which he now finds himself. In the soil of self-satisfaction, true growth has poor nourishment. Its roots find greater succor in discontent. . . .

“The first step to knowledge is a realization of the lack of it; and the first step towards spiritual growth is the belief in a higher and better life, or conversely, a realization of the meanness of one’s present state. Repentance is the turning away from that which is low and the striving for that which is higher. As a principle of salvation, it involves not only a desire for that which is better, but also a sorrow—not merely remorse—but true sorrow for having become contaminated in any degree with things sinful, vile, or contemptible.

“It is not uncommon for people to have remorse for mistakes made, for follies and sins committed, but to have no turning away from such frailties and evils. They may even feel penitent; but ‘penitence,’ we are told, ‘is transient, and may involve no change of character or conduct.’ Repentance, on the other hand, ‘is sorrow for sin with self-condemnation, and complete turning away from the sin.’ It is, therefore, more than mere remorse; ‘it comprehends a change of nature befitting heaven.’” (David O. McKay, Gospel Ideals, 12–13).

■ “Repentance is indispensable to the growing life, since in all growth there is constant adjustment, taking on and sloughing off. We cannot replace a bad life with a good one by any single word or act; there must be a continuing process of replacing error and wrong-doing with truth and right-doing; of going from bad to good and from good to better. . . .

“. . . Sincere repentance will lead to the waters of baptism and forgiveness; but the need for repentance will continue while life lasts. Through baptism we may obtain forgiveness for past sins but it does not guarantee against future folly. Repentance is a vital requisite to the growing life. . . .

“When we speak of the continual need of repentance, let it not be understood that we refer to a cycle of sinning and repenting and sinning again. That is not complete repentance. We must see the right and follow it, recognize the wrong and forsake it with a ‘Godly sorrow’ if we would obtain the blessing of complete repentance. A growing conception of the good life must be accompanied by constant adjustment thereto if one would achieve harmony with the will of God” (Hugh B. Brown, Eternal Quest, 99, 102).

B. To return to God’s presence, an individual must repent.

■ “It is my judgment that any man or woman can do more to conform to the laws of God in one year in this life than they could in ten years when they are dead. The spirit only can repent and change, and then the battle has to go forward with the flesh afterwards. It is much easier to overcome and serve the Lord when both flesh and spirit are combined as one. This is the time when men are more pliable and susceptible. When clay is pliable, it is much easier to change than when it gets hard and sets” (Melvin J. Ballard, in Bryant S. Hinckley, Sermons and Missionary Services of Melvin Joseph Ballard, 241).

■ “The road of life is plainly marked according to the divine purpose, the map of the gospel of Jesus Christ is made available to the travelers, the destination of eternal life is clearly established. At that destination our Father waits hopefully, anxious to greet his returning children. Unfortunately, many will not arrive.

“The reason is forthrightly stated by Nephi— ‘. . . There cannot any unclean thing enter into the kingdom of God . . .’ (1 Ne. 15:34.) And again, ‘. . . no unclean thing can dwell with God . . .’ (1 Ne. 10:21.) To the prophets the term unclean in this context means what it means to God. To man the word may be relative in meaning—one minute speck of dirt does not make a white shirt or dress unclean, for example. But to God who is perfection, cleanliness means moral and personal cleanliness. Less than that is, in one degree or another, uncleanliness and hence cannot dwell with God” (Kimball, Miracle of Forgiveness, 19).

■ “Repentance is a thing that cannot be trifled with every day. Daily transgression and daily repentance is not that which is pleasing in the sight of God” (Smith, Teachings, 148).

■ “We should take warning and not wait for the death-bed to repent, as we see the infant taken away by death, so may the youth and middle-aged, as well as the infant be suddenly called into eternity. Let this, then, prove as a warning to all not to procrastinate repentance, or wait till a death-bed, for it is the will of God that man should repent and serve Him in health, and in the strength and power of his mind, in order to secure his blessing, and not wait until he is called to die” (Smith, Teachings, 197).

■ “It is true that the great principle of repentance is always available, but for the wicked and rebellious there are serious reservations to this statement. For instance, sin is intensely habit-forming and sometimes moves men to the tragic point of no return. Without repentance there can be no forgiveness, and without forgiveness all the blessings of eternity hang in jeopardy. As the transgressor moves deeper and deeper in his sin, and the error is entrenched more deeply and the will to change is weakened, it becomes increasingly near-hopeless, and he skids down and down until either he does not want to climb back or he has lost the power to do so” (Kimball, Miracle of Forgiveness, 117).

■ “Repentance becomes more difficult as sin is more wilful; it is by humility and contrition of the heart that sinners may increase their faith in God, and so obtain from Him the gift of repentance. As the time of repentance is procrastinated, the ability to repent grows weaker; neglect of opportunity in holy things develops inability” (James E. Talmage, The Articles of Faith, 114).

■ “God is good. He is eager to forgive. He wants us to perfect ourselves and maintain control of ourselves. He does not want Satan and others to control our lives” (Spencer W. Kimball, “The Gospel of Repentance,” Ensign, Oct. 1982, 2).

■ “I do not believe that any man lives up to his ideals, but if we are striving, if we are working, if we are trying, to the best of our ability, to improve day by day, then we are in the line of our duty. If we are seeking to remedy our own defects, if we are so living that we can ask God for light, for knowledge, for intelligence, and above all, for His Spirit, that we may overcome our weaknesses, then, I can tell you, we are in the straight and narrow path that leads to life eternal. Then we need have no fear” (Heber J. Grant, Gospel Standards, 184–85).

C. Repentance involves performing certain actions and working to develop Christlike qualities.

■ “Repentance is a result of contrition of soul, which springs from a deep sense of humility, and this in turn is dependent upon the exercise of an abiding faith in God. Repentance therefore properly ranks as the second principle of the Gospel, closely associated with and immediately following faith. As soon as one has come to recognize the existence and authority of God, he feels a respect for divine laws, and a conviction of his own unworthiness. His wish to please the Father, whom he has so long ignored, will impel him to forsake sin; and this impulse will acquire added strength from the sinner’s natural and commendable desire to make reparation, if possible, and so avert the dire results of his own waywardness. With the zeal inspired by fresh conviction, he will crave an opportunity of showing by good works the sincerity of his newly developed faith; and he will regard the remission of his sins as the most desirable of blessings” (Talmage, Articles of Faith, 109).

■ “We are to confess all our sins to the Lord. For transgressions which are wholly personal, affecting none but ourselves and the Lord, confession to ourselves and him would seem to be sufficient. . . .

“For misconduct which affects another, confession should also be made to the offended one and his forgiveness sought.

“Finally, where one’s transgressions are of such a nature as would, unrepented of, put in jeopardy his right to membership or fellowship in the Church of Christ, full and effective confession requires confession by the repentant sinner to his bishop or other proper presiding Church officer—not that the Church officer could forgive him the sin (for this power rests in the Lord himself and those only to whom he specifically delegates the power), but rather that the Church, acting through its duly appointed officers (the power is not in the officer but in the Church), might with full knowledge of the facts take such action with respect to Church discipline as the circumstances require and merit.

“One having forsaken his sins and, by proper confession, cleared his conduct with the Lord, with the people he has offended, and with the Church of Jesus Christ, where necessary, may with full confidence seek the Lord’s forgiveness and go forth in newness of life, relying upon the merits of Christ” (Marion G. Romney, in Conference Report, Oct. 1980, 71; or Ensign, Nov. 1980, 48).

■ “There is one crucial test of repentance. This is abandonment of the sin. Providing that a person discontinues his sin with the right motives—because of a growing consciousness of the gravity of the sin and a willingness to comply with the laws of the Lord—he is genuinely repenting” (Kimball, Miracle of Forgiveness, 163).

■ “True repentance is not only sorrow for sins, and humble penitence and contrition before God, but it involves the necessity of turning away from them, a discontinuance of all evil practices and deeds, a thorough reformation of life, a vital change from evil to good, from vice to virtue, from darkness to light. Not only so, but to make restitution, so far as it is possible, for all the wrongs we have done, to pay our debts, and restore to God and man their rights—that which is due to them from us” (Joseph F. Smith, Gospel Doctrine, 100).

■ “It is extremely hurtful for any man holding the Priesthood, and enjoying the gift of the Holy Ghost, to harbor a spirit of envy, or malice, or retaliation, or intolerance toward or against his fellowmen. We ought to say in our hearts, let God judge between me and thee, but as for me, I will forgive. I want to say to you that Latter-day Saints who harbor a feeling of unforgiveness in their souls are more guilty and more censurable than the one who has sinned against them. Go home and dismiss envy and hatred from your hearts; dismiss the feeling of unforgiveness; and cultivate in your souls that spirit of Christ which cried out upon the cross, ‘Father, forgive them; for they know not what they do.’ This is the spirit that Latter-day Saints ought to possess all the day long. The man who has that spirit in his heart and keeps it there will never have any trouble with his neighbor; he will never have any difficulties to bring before the bishop, nor high council; but he will always be at peace with himself, at peace with his neighbors, and at peace with God. It is a good thing to be at peace with God” (Smith, Gospel Doctrine, 255–56).

■ “If the time comes when you have done all that you can to repent of your sins, whoever you are, wherever you are, and have made amends and restitution to the best of your ability; if it be something that will affect your standing in the Church and you have gone to the proper authorities, then you will want that confirming answer as to whether or not the Lord has accepted of you. In your soul-searching, if you seek for and you find that peace of conscience, by that token you may know that the Lord has accepted of your repentance” (Harold B. Lee, in Conference Report, Apr. 1973, 177; or Ensign, July 1973, 122).

■ “Will we ever forget our sins? How can life ever be right if we continue to remember and suffer for our transgressions?

“Alma knew about sorrowful memories—and he said a supremely significant thing to his son Corianton:

“‘And now, my son, I desire that ye should let these things trouble you no more, and only let your sins trouble you, with that trouble which shall bring you down unto repentance.’ (Alma 42:29.)

“Corianton had committed a serious evil and had been sorely rebuked by his father. Alma’s loving account of the atonement of Christ—his payment made in advance for our sins—humbled Corianton, and his father’s good counsel set him on the path to restoration. But he still had his bad memories, and the problem of living with them.

“Alma didn’t promise that Corianton would forget. He taught him how to live with his memories, productively, humbly, continually appreciative for the mercy and long-suffering and forgiveness of God.

“‘You’ll remember your sins,” we can almost hear Alma saying. ‘You probably won’t ever forget. But remember in the right way for the right reasons.’

“Don’t let the sorrows that inevitably result from sin disqualify you from your blessings or your contribution. Don’t shrivel inside when you hear the pointed sermon or lesson; don’t turn from the brotherhood of the Saints or the path of the Lord because you’ve made mistakes. Don’t give up and die, spiritually. Christ ‘suffered these things’ that we might not eternally suffer, on condition of our repentance.

“Let your memories ‘bring you down unto repentance’; let them ‘trouble you’ only with that trouble which will keep you repentant. Remember—in order to keep fully alive the gratitude of your heart for the love of God and for what Christ has done for you” (Marion D. Hanks, “Will I Ever Forget?” Improvement Era, Mar. 1966, 246).

■ “It appears to me the most extreme folly to believe, much less to teach, that the atonement of Jesus Christ merely paved the way for the remission and forgiveness of the sins of those who truly repent; and after one has truly repented and been baptized, he still must pay the price to some extent for his transgressions. This means that the man has not been truly forgiven, but is placed on probation with a penalty attached. This idea, which has so often been taught by saying that the holes remain after the nails are withdrawn, is a false doctrine when applied to the atonement for the truly repentant sinner” (Joseph Fielding Smith, Doctrines of Salvation, 2:332).

■ “Repentance must involve an all-out, total surrender to the program of the Lord. That transgressor is not fully repentant who neglects his tithing, misses his meetings, breaks the Sabbath, fails in his family prayers, does not sustain the authorities of the Church, breaks the Word of Wisdom, does not love the Lord nor his fellowmen. A reforming adulterer who drinks or curses is not repentant. The repenting burglar who has sex play is not ready for forgiveness. God cannot forgive unless the transgressor shows a true repentance which spreads to all areas of his life” (Kimball, Miracle of Forgiveness, 203).

Chapter 15
The Covenant of Baptism

Introduction

Baptism symbolizes our birth into the kingdom of God. It is a pivotal event in our eternal progress. Just as we cannot have mortal life without physical birth, so we cannot enter the kingdom of God except by being born of the water and of the Spirit (see John 3:5). Thus it is very important to thoroughly understand the covenant of baptism.

Doctrinal Outline

A. Through baptism we enter into a covenant with the Lord.

1. When we are baptized, we covenant to take upon ourselves the name of Jesus Christ, to stand as a witness for God, and to keep His commandments (see Mosiah 18:8–10; 2 Nephi 31:13; D&C 18:22–25; 20:37).

2. God covenants to give the gift of the Holy Ghost by the laying on of hands to those who accept baptism (see 2 Nephi 31:12–13; D&C 49:12–14).

3. To receive covenant blessings, we must obey the commandments (see D&C 82:10; 130:20–21).

B. Baptism is an eternal ordinance that has been practiced in all gospel dispensations.

1. Adam was baptized in water by the Spirit of the Lord (see Moses 6:64–66).

2. Enoch was commanded to baptize (see Moses 7:11).

3. Noah preached repentance and baptism (see Moses 8:23–24).

4. Baptism was practiced among the ancient Israelites (see D&C 84:25–27; 1 Nephi 20:1).

5. Baptism was taught and practiced among the righteous Nephites and Lamanites (see Mosiah 18:12–16; Alma 6:2; 7:14; 19:35–36; 3 Nephi 11:21–28).

6. Jesus set an example for us all by being baptized (see Matthew 3:13–17; 2 Nephi 31:5–12).

7. Baptism was taught and practiced by the Savior and His Apostles (see Mark 16:15–16; John 3:3–5; JST, John 4:1–4; Acts 2:37–38; 8:37–39).

8. The Aaronic Priesthood, which can administer the ordinance of baptism, was restored to Joseph Smith and Oliver Cowdery under the hands of John the Baptist (see Joseph Smith—History 1:68–74; D&C 13).

C. Baptism is an essential ordinance.

1. Baptism is required of us if we are to enter the kingdom of God (see John 3:5; 2 Nephi 9:23–24; D&C 84:74).

2. Baptism is necessary for us to become members of the Church of Jesus Christ upon the earth (see D&C 20:37, 71–74; Moroni 6:4).

3. Baptism is an essential step in receiving a remission of sins (see Acts 2:38; Alma 7:14; 3 Nephi 12:2; 30:2; D&C 33:11).

4. Baptism is a prerequisite for receiving the gift of the Holy Ghost (see Acts 2:37–38; Moses 6:52; D&C 35:6).

5. Baptism is a necessary part of the process of personal sanctification (see 3 Nephi 27:20; D&C 76:51–53).

D. The ordinance of baptism is acceptable to the Lord only when it is performed as He has prescribed.

1. Baptism is required of those who arrive at the age of accountability (see D&C 18:41–42; 68:25–27; Moroni 8:8–11, 19).

2. Baptism must be preceded by repentance (see D&C 20:37, 71; Moroni 6:1–3).

3. Baptism must be performed by one having authority (see D&C 22:1–4; 20:72–73; Mosiah 21:33; 3 Nephi 11:21–25).

4. The Lord has revealed the prayer to be used in the ordinance of baptism (see D&C 20:72–73).

5. Those desiring to be baptized must be baptized by immersion (see D&C 20:72–74; 3 Nephi 11:22–26; Articles of Faith 1:4).

E. Baptism symbolizes eternal realities.

1. Baptism symbolizes the death, burial, and Resurrection of Jesus Christ (see Romans 6:3–5; D&C 128:12–13).

2. Baptism symbolizes a rebirth to a newness of life (see Moses 6:59; John 3:3–5).

3. Baptism symbolizes washing and cleansing (see D&C 39:10; Moses 6:59).

Supporting Statements

A. Through baptism we enter into a covenant with the Lord.

■ “Every person baptized into this Church has made a covenant with the Lord to keep his commandments. We are to serve the Lord with all the heart, and all the mind, and all the strength that we have, and that too in the name of Jesus Christ. Everything that we do should be done in the name of Jesus Christ.

“In the waters of baptism, we covenanted that we would keep these commandments; that we would serve the Lord; that we would keep this first and greatest of all commandments, and love the Lord our God; that we would keep the next great commandment, we would love our neighbor as ourselves; and with all the might that we have, with all the strength, with all our hearts, we would prove to him that we would ‘live by every word that proceedeth forth from the mouth of God’; that we would be obedient and humble, diligent in his service, willing to obey, to hearken to the counsels of those who preside over us and do all things with an eye single to the glory of God” (Joseph Fielding Smith, Doctrines of Salvation, 2:328).

B. Baptism is an eternal ordinance that has been practiced in all gospel dispensations.

■ “In the former ages of the world, before the Saviour came in the flesh, ‘the saints’ were baptized in the name of Jesus Christ to come, because there never was any other name whereby men could be saved; and after he came in the flesh and was crucified, then the saints were baptized in the name of Jesus Christ, crucified, risen from the dead and ascended into heaven, that they might be buried in baptism like him, and be raised in glory like him, that as there was but one Lord, one faith, one baptism, and one God and father of us all, even so there was but one door to the mansions of bliss” (Joseph Smith, Teachings of the Prophet Joseph Smith, 266).

C. Baptism is an essential ordinance.

■ “Baptism is a sign to God, to angels, and to heaven that we do the will of God, and there is no other way beneath the heavens whereby God hath ordained for man to come to Him to be saved, and enter into the Kingdom of God, except faith in Jesus Christ, repentance, and baptism for the remission of sins, and any other course is in vain; then you have the promise of the gift of the Holy Ghost” (Smith, Teachings, 198).

■ “The special purpose of baptism is to afford admission to the Church of Christ with remission of sins. What need of more words to prove the worth of this divinely appointed ordinance? What gift could be offered the human race greater than a sure means of obtaining forgiveness for transgression? Justice forbids the granting of universal and unconditional pardon for sins committed except through obedience to ordained law; but means simple and effective are provided whereby the penitent sinner may enter into a covenant with God, sealing that covenant with the sign that commands recognition in heaven, that he will submit himself to the laws of God; thus he places himself within the reach of Mercy, under whose protecting influence he may win eternal life” (James E. Talmage, The Articles of Faith, 122).

D. The ordinance of baptism is acceptable to the Lord only when it is performed as He has prescribed.

■ “Baptism means immersion in water, and is to be administered by one having authority, in the name of the Father, and of the Son, and of the Holy Ghost. Baptism without divine authority is not valid. It is a symbol of the burial and resurrection of Jesus Christ, and must be done in the likeness thereof, by one commissioned of God, in the manner prescribed, otherwise it is illegal and will not be accepted by him, nor will it effect a remission of sins, the object for which it is designed, but whosoever hath faith, truly repents and is ‘buried with Christ in baptism,’ by one having divine authority, shall receive a remission of sins, and is entitled to the gift of the Holy Ghost by the laying on of hands” (Joseph F. Smith, Gospel Doctrine, 101).

■ “The word baptize is derived from the Greek verb ‘baptiso,’ and means to immerse or overwhelm” (Smith, Teachings, 262).

E. Baptism symbolizes eternal realities.

■ “Baptism cannot be by any other means than immersion of the entire body in water, for the following reasons:

“1. It is in the similitude of the death, burial, and resurrection of Jesus Christ, and of all others who have received the resurrection.

“2. Baptism is also a birth and is performed in the similitude of the birth of a child into this world.

“3. Baptism is not only a figure of the resurrection, but also is literally a transplanting or resurrection from one life to another—from the life of sin to . . . spiritual life” (Smith, Doctrines of Salvation, 2:323–24).

Chapter 16
The Gift of the Holy Ghost

Introduction

All members of the Church are enjoined at their confirmation to “receive the Holy Ghost.” Those who receive Him become Saints; those who do not are halted in their progression toward the kingdom of God. “We have a great many members of this Church who have never received a manifestation through the Holy Ghost. Why? Because they have not made their lives conform to the truth” (Joseph Fielding Smith, We Are Here to Be Tried, Tested, Proved, Brigham Young University Speeches of the Year [25 Oct. 1961], 4; see also Church News, 4 Nov. 1961, 14).

Doctrinal Outline

A. Before individuals receive the gift of the Holy Ghost, they first receive the Spirit or Light of Christ, which is given to every person who is born into the world.

See John 1:9; Moroni 7:16; Doctrine and Covenants 84:45–46; 93:2.

B. The gift of the Holy Ghost is bestowed on all who have covenanted with Jesus Christ in baptism.

1. The gift of the Holy Ghost is given by the laying on of hands by those who have the proper authority (see Acts 8:12–25; Moroni 2:1–3; Articles of Faith 1:4).

2. The Holy Ghost can lead us to all truth (see John 14:15–17; Moroni 10:5).

3. The gift of the Holy Ghost is the right to His companionship when the individual is worthy (see D&C 121:45–46).

4. The Holy Ghost cleanses us from sin and is likened unto fire (see Matthew 3:11; 2 Nephi 31:17; D&C 19:31).

C. Those who have the gift of the Holy Ghost may enjoy the gifts of the Spirit.

1. Every member of the Church is entitled to at least one gift of the Spirit (see D&C 46:11–12; 1 Corinthians 12:7, 11).

2. The gifts of God come from Christ through the power of the Holy Ghost (see Moroni 10:8, 17–18).

3. Many gifts can come from the Holy Ghost to Church members (see D&C 46:13–26; Moroni 10:9–16; 1 Corinthians 12:8–10).

4. There are those who are entitled to the discernment of all of the gifts because of their priesthood calling (see D&C 46:27–29; 107:91–92).

Supporting Statements

A. Before individuals receive the gift of the Holy Ghost, they first receive the Spirit or Light of Christ, which is given to every person who is born into the world.

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

“1. That it is the light which proceeds forth from the presence and person of Deity to fill immensity, and that it is therefore everywhere present;

“2. That it is the agency of God’s power, the law by which all things are governed;

“3. That it is the divine power which gives life to all things, and that if it were completely withdrawn life would cease;

“4. That it enlightens the mind and quickens the understanding of every person born into the world (all have a conscience!);

“5. That it strives with all men (the Holy Ghost testifies but does not strive) unless and until they rebel against light and truth, at which time the striving ceases, and in that sense the Spirit is withdrawn;

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

■ “In determining that which is right in the sight of God let us consider this question of your conscience that we talk so much about. The scriptures speak of an influence to be found throughout the universe that gives life and light to all things, which is called variously the Light of Truth, the Light of Christ, or the Spirit of God. ‘That (is) the true Light that lighteth every man that cometh into the world.’ (John 1:9.) It is that which ‘enlighteneth your eyes . . . and that quickeneth your understandings.’ (Doc. and Cov. 88:11.) Every one of you born into this world enjoys the blessing of this Light that shall never cease to strive with you until you are led to that further light from the gift of the Holy Ghost that may be received only upon condition of repentance and baptism into the Kingdom of God” (Harold B. Lee, Decisions for Successful Living, 144).

B. The gift of the Holy Ghost is bestowed on all who have covenanted with Jesus Christ in baptism.

■ “Cornelius received the Holy Ghost before he was baptized, which was the convincing power of God unto him of the truth of the Gospel, but he could not receive the gift of the Holy Ghost until after he was baptized. Had he not taken this sign or ordinance upon him, the Holy Ghost which convinced him of the truth of God, would have left him” (Joseph Smith, Teachings of the Prophet Joseph Smith, 199).

■ “An intelligent being, in the image of God, possesses every organ, attribute, sense, sympathy, affection, that is possessed by God himself.

“But these are possessed by man, in his rudimental state, in a subordinate sense of the word. Or, in other words, these attributes are in embryo, and are to be gradually developed. They resemble a bud, a germ, which gradually develops into bloom, and then, by progress, produces the mature fruit after its own kind.

“The gift of the Holy Ghost adapts itself to all these organs or attributes. It quickens all the intellectual faculties, increases, enlarges, expands, and purifies all the natural passions and affections, and adapts them, by the gift of wisdom, to their lawful use. It inspires, develops, cultivates, and matures all the fine-toned sympathies, joys, tastes, kindred feelings, and affections of our nature. It inspires virtue, kindness, goodness, tenderness, gentleness, and charity. . . .

“. . . Such is the gift of the Holy Ghost, and such are its operations when received through the lawful channel—the divine, eternal priesthood” (Parley P. Pratt, Key to the Science of Theology, 61–62).

■ “True it is that honest truth seekers come to know of the truth and divinity of the Lord’s work by the power of the Holy Ghost: they receive a flash of revelation telling them that Jesus is the Lord, that Joseph Smith is his prophet, that the Book of Mormon is the mind and will and voice of the Lord, that The Church of Jesus Christ of Latter-day Saints is the only true and living Church upon the face of the whole earth. They gain a testimony before baptism. But it is only after they pledge their all in the cause of Christ that they receive the gift of the Holy Ghost, which is the heavenly endowment of which Jesus spoke. Then they receive a fulfillment of the promise: ‘By the power of the Holy Ghost ye may know the truth of all things.’ (Moro. 10:5.) Then they receive ‘the spirit of revelation,’ and the Lord tells them in their heart and in their mind whatsoever he will. (D&C 8:1–3.)” (Bruce R. McConkie, The Mortal Messiah, 4:98–99).

■ “What is the gift of the Holy Ghost? Nothing more nor less than the right to the companionship of the Holy Ghost” (Joseph Fielding Smith, Doctrines of Salvation, 1:40).

■ “The Holy Ghost is a personage of spirit and comes into our lives to lead us in the paths of righteousness. Each person on whom authoritative hands have been placed will receive the Holy Ghost. He will lead us unto all truth. And so we are a blessed people with all these special blessings. If one does not receive the great gift of the Holy Ghost, then it is his fault, that he hasn’t been spiritual enough or close enough to Heavenly Father” (Spencer W. Kimball, The Teachings of Spencer W. Kimball, 22–23).

C. Those who have the gift of the Holy Ghost may enjoy the gifts of the Spirit.

■ “By the grace of God—following devotion, faith, and obedience on man’s part—certain special spiritual blessings called gifts of the Spirit are bestowed upon men. Their receipt is always predicated upon obedience to law, but because they are freely available to all the obedient, they are called gifts. . . .

“Their purpose is to enlighten, encourage, and edify the faithful so that they will inherit peace in this life and be guided toward eternal life in the world to come. Their presence is proof of the divinity of the Lord’s work” (Bruce R. McConkie, Mormon Doctrine, 314).

■ “Paul says, ‘To one is given the gift of tongues, to another the gift of prophecy, and to another the gift of healing;’ and again: ‘Do all prophesy? do all speak with tongues? do all interpret?’ evidently showing that all did not possess these several gifts; but that one received one gift, and another received another gift—all did not prophesy, all did not speak in tongues, all did not work miracles; but all did receive the gift of the Holy Ghost; sometimes they spake in tongues and prophesied in the Apostles’ days, and sometimes they did not. The same is the case with us also in our administrations, while more frequently there is no manifestation at all, that is visible to the surrounding multitude” (Smith, Teachings, 243–44).

■ “Among the gifts of the spirit manifest in the Apostolic Church, Paul lists wisdom, knowledge, faith, healing, working of miracles, prophecy, discerning of spirits, diverse kinds of tongues, and the interpretation of tongues. The New Testament records numerous examples of the manifestation of these gifts.

“Among the Jaredites and Nephites, the manifestations of these gifts were likewise prevalent. Mormon testified that they would not cease except for unbelief, ‘. . . so long as time shall last, or the earth shall stand, or there shall be one man upon the face thereof to be saved.’ (Moroni 7:36.)” (Marion G. Romney, in Conference Report, Apr. 1956, 69).

■ “The Saints should be guided by the Spirit of God, and subject to those who preside in the meetings. If the Bishop, who is a common judge in Israel, tells a person to restrain this gift, or any other gift, it is the duty of that person to do it. The Bishop has a right to the gift of discernment, whereby he may tell whether these spirits are of God or not, and if they are not they should not have place in the congregations of the Saints. No man or woman has a right to find fault with the Bishop for restraining him or her in any of these matters. The Bishop is the responsible party, and it is his privilege to say what shall be done under his presidency” (Abraham O. Woodruff, in Conference Report, Apr. 1901, 12).

Chapter 17
Obedience, a Law of Heaven

Introduction

Cecil B. DeMille, director of the epic biblical film The Ten Commandments, told the student body at Brigham Young University:

“We are too inclined to think of law as something merely restrictive—something hemming us in. We sometimes think of law as the opposite of liberty. But that is a false conception. That is not the way that God’s inspired prophets and lawgivers looked upon the law. Law has a twofold purpose. It is meant to govern. It is also meant to educate. . . .

“. . . And so it is with all the Commandments.

“We must look beneath the literal, the surface meaning of the words. We must take the trouble to understand them; for how can we obey commands that we do not understand? But the Commandments too have an educative function—which you can see in the life of anyone who keeps them. They produce good character. The Ten Commandments are not rules to obey as a personal favor to God. They are the fundamental principles without which mankind cannot live together. They make of those who keep them faithfully, strong, wholesome, confident, dedicated men and women. This is so because the Commandments come from the same Divine Hand that fashioned our human nature.

“God does not contradict Himself. He did not create man and then, as an afterthought, impose upon him a set of arbitrary, irritating, restrictive rules. He made man free—and then gave him the Commandments to keep him free” (“Commencement Address,” in Commencement Exercises, Brigham Young University Speeches of the Year [31 May 1957], 4–5).

Doctrinal Outline

A. Obedience is the first law of heaven.

1. It was decreed in heaven that all blessings are predicated upon obedience (see D&C 130:20–21; Deuteronomy 11:8, 26–27).

2. We came to earth to prove our willingness to obey (see Abraham 3:24–25; D&C 98:14).

3. Obedience must be voluntary (see Abraham 3:25–26; Helaman 14:30–31).

4. Commandments are given to us because God loves us and wants us to become like Him (see Deuteronomy 6:24–25; D&C 25:15; 3 Nephi 12:48).

5. Our obedience to God’s commandments is an expression of our love for Him (see John 14:15, 21, 23; 1 John 5:3; D&C 42:29).

6. It is important to obey God even when we may not fully understand the commandment (see Moses 5:5–6; 1 Nephi 3:7).

7. The Lord chastens the Saints because He loves them (see Hebrews 12:6; D&C 95:1; Helaman 15:3; Revelation 3:19).

8. We should obey God rather than man (see Acts 5:29).

B. The Lord promises great blessings to those who obey His commandments.

1. The Lord promises both temporal and spiritual blessings to those who obey His commandments (see Mosiah 2:41; Leviticus 26:3–12; Deuteronomy 4:40; D&C 58:2; 64:34; 130:21).

2. Obedience in this life will give us an advantage in the world to come (see D&C 130:19).

3. The Lord will provide a way for us to obey all His commandments (see 1 Nephi 3:7; 17:3).

4. Obedience to divine law makes us free (see John 8:31–32).

C. Disobedience is a serious offense in the eyes of the Lord.

1. We offend God by disobeying His commandments (see D&C 59:21; Ephesians 5:6).

2. Disobedience to the commandments will bring serious temporal and spiritual consequences (see Leviticus 26:14–32; Jeremiah 11:3; D&C 1:14; 56:3; 2 Nephi 9:27).

D. Jesus Christ set the pattern for obedience.

See 2 Nephi 31:7–10; Luke 22:42; John 8:28–29; 3 Nephi 27:21.

E. Through the Atonement and by obedience to God’s commandments, we can receive eternal life.

1. We are expected to obey God to the end of our lives (see Mosiah 5:8; 2 Nephi 31:16; D&C 14:7).

2. Eternal life comes to us through the Atonement and by our obedience to the laws and ordinances of the gospel (see Articles of Faith 1:3; D&C 138:4; 1 Nephi 22:31; D&C 14:7; Matthew 7:21).

3. Those who obey the Lord faithfully will be privileged to see Him (see D&C 93:1; 88:68).

Supporting Statements

A. Obedience is the first law of heaven.

■ “Obedience is the first law of heaven, the cornerstone upon which all righteousness and progression rest. It consists in compliance with divine law, in conformity to the mind and will of Deity, in complete subjection to God and his commands” (Bruce R. McConkie, Mormon Doctrine, 539).

■ “Obedience must be voluntary; it must not be forced; there must be no coercion. Men must not be constrained against their will to obey the will of God; they must obey it because they know it to be right, because they desire to do it, and because it is their pleasure to do it. God delights in the willing heart” (Joseph F. Smith, Gospel Doctrine, 65).

■ “If we love [the Lord], we will keep his commandments.

“Should there be any who offend or fail to keep the commandments of the Lord, then it is evidence that they do not love him. We must obey them. We show by our works that we love the Lord our God with all our hearts, with all our might, mind, and strength; and in the name of Jesus Christ we serve him and love our neighbor as ourself. This is the word of the Lord as it has been revealed in these modern times for the guidance of Israel” (Joseph Fielding Smith, “Keep the Commandments,” Improvement Era, Aug. 1970, 2).

■ “In the political field where so much pressure is exerted on men to compromise ideals and principles for expediency, party workers early learned to admire Marion G. Romney’s intense loyalty to his own conscience as well as to the advice of his Church leaders whose pronouncements on vital issues affecting the welfare of the nation he accepted as divinely inspired even though it frequently brought him into sharp conflict with leaders of his own political party. On one such occasion when church leaders in a tersely-worded editorial had denounced the trends of the political administration then in power, he confided in me something which it might be well if all loyal Church members in public life could emulate: ‘When I read that editorial,’ he told me, ‘I knew what I should do—but that wasn’t enough. I knew that I must feel right about following the counsel of the Church leaders and know that they were right. That took a whole night on my knees to accomplish.’ I submit in that statement the difference between ‘intelligent’ and ‘blind’ obedience. Marion G. Romney, while never disloyal to authority over him, could never be rightfully accused of being ‘blindly obedient.’” (Harold B. Lee, “Marion G. Romney,” Improvement Era, Oct. 1962, 742).

B. The Lord promises great blessings to those who obey His commandments.

■ “Obedience to God can be the very highest expression of independence. Just think of giving to him the one thing, the one gift, that he would never take. Think of giving him that one thing that he would never wrest from you. . . .

“Obedience—that which God will never take by force—he will accept when freely given. And he will then return to you freedom that you can hardly dream of—the freedom to feel and to know, the freedom to do, and the freedom to be, at least a thousandfold more than we offer him. Strangely enough, the key to freedom is obedience. . . .

“. . . When I was president of the New England Mission, the Tabernacle Choir was to sing at the world’s fair in Montreal. The choir had one day unscheduled and suggested a concert in New England. One of the industrial leaders there asked for the privilege of sponsoring the concert.

“Brother Condie and Brother Stewart came to Boston to discuss this matter. We met at the Boston airport and then drove to Attleboro, Massachusetts. Along the way Mr. Yeager asked about the concert. He said, ‘I would like to have a reception for the choir members. I could have it either at my home or at my club.’ He wanted to invite his friends who were, of course, the prominent people of New England—indeed, of the nation. He talked of this, and then he asked about serving alcoholic beverages.

“In answering, Brother Stewart said, ‘Well, Mr. Yeager, since it is your home and you are the host, I suppose you could do just as you want to do.’ ‘That isn’t what I had in mind,’ this wonderful man said. ‘I don’t want to do what I want to do. I want to do what you want me to do.’

“Somewhere in that spirit is the key to freedom. We should put ourselves in a position before our Father in heaven and say, individually, ‘I do not want to do what I want to do. I want to do what thou wouldst have me do.’ Suddenly, like any father, the Lord could say, ‘Well, there is one more of my children almost free from the need of constant supervision.’” (Boyd K. Packer, Obedience, Brigham Young University Speeches of the Year [7 Dec. 1971], 3–4).

■ “Half obedience will be rejected as readily as full violation, and maybe quicker, for half rejection and half acceptance is but a sham, an admission of lack of character, a lack of love for Him. It is actually an effort to live on both sides of the line” (Mark E. Petersen, in Conference Report, Apr. 1982, 21; or Ensign, May 1982, 16).

■ “There is not a man of us but what is willing to acknowledge at once that God demands strict obedience to his requirements. But in rendering that strict obedience, are we made slaves? No, it is the only way on the face of the earth for you and me to become free, and we shall become slaves of our own passions, and of the wicked one, and servants to the Devil, if we take any other course” (Brigham Young, Discourses of Brigham Young, 225).

C. Disobedience is a serious offense in the eyes of the Lord.

■ “There is no power given to man, nor means lawful, to be used to compel men to obey the will of God, against their wish, except persuasion and good advice, but there is a penalty attached to disobedience, which all must suffer who will not obey the obvious truths or laws of heaven” (Joseph F. Smith, Gospel Doctrine, 105–6).

D. Jesus Christ set the pattern for obedience.

■ “Christ, himself, set the perfect example of obedience for all his brethren. As the great Exemplar he was baptized to witness ‘unto the Father that he would be obedient unto him in keeping his commandments.’ (2 Ne. 31:7.) In all things his obedience was perfect. As Paul wrote: ‘Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him.’ (Heb. 5:8–9.)” (McConkie, Mormon Doctrine, 540).

E. Through the Atonement and by obedience to God’s commandments, we can receive eternal life.

■ “To get salvation we must not only do some things, but everything which God has commanded. Men may preach and practice everything except those things which God commands us to do, and will be damned at last. We may tithe mint and rue, and all manner of herbs, and still not obey the commandments of God. The object with me is to obey and teach others to obey God in just what He tells us to do. It mattereth not whether the principle is popular or unpopular, I will always maintain a true principle, even if I stand alone in it” (Joseph Smith, Teachings of the Prophet Joseph Smith, 332).

■ “If we keep the commandments of the Lord, we shall enjoy the presence of both the Father and the Son, and we shall receive the Father’s kingdom and shall be heirs of God—joint heirs with our elder Brother. O how wonderful, how great the blessings of the Lord to the Latter-day Saints and to all who are willing to go through the waters of baptism and abide by the law and keep the commandments of the Lord!” (Smith, “Keep the Commandments,” 3).

Chapter 18
Spiritual Rebirth: True Conversion

Introduction

Sometimes we learn best by seeing the contrast between white and black, good and evil, sour and sweet. Alma the Younger appeared first in the Book of Mormon as a wicked and an idolatrous man going among the Church members attempting to destroy the work of his father. During Alma’s rebellion, an angel appeared to him and chastised him, bearing witness of God’s purposes. Alma was so impressed by the visitation that for a time he was unable to move or speak. Finally, he stood upon his feet and declared, “I have . . . been redeemed of the Lord; behold I am born of the Spirit” (Mosiah 27:24).

An experience such as the one that so transformed the life of Alma is essential to our own development within the gospel of Jesus Christ. Our experience may not, and probably will not, take the same form as Alma’s, but its results can be the same. We will be able to declare with Alma that we are “redeemed from the gall of bitterness and bonds of iniquity” and that our “soul is pained no more” (Mosiah 27:29).

Doctrinal Outline

A. All accountable persons must be born again of water and of the Spirit.

1. To receive salvation in the celestial kingdom, all members of the Church must be born again and receive the baptism of fire (see Mosiah 27:24–29; John 3:3–8; Alma 7:14).

2. To be born again is to be quickened by the Spirit and receive a change of heart (see Moses 6:65–66; Mosiah 5:2, 5–7).

3. Our rebirth begins at baptism and is completed when we receive the companionship of the Holy Ghost and are cleansed from sin (see 3 Nephi 12:1–2; Alma 36:24; Mormon 7:10).

4. Being born again is a continual process (see Alma 5:14–31; 1 Peter 2:2).

B. Justification is being forgiven by the Lord and set upon the path of righteousness.

1. Being born again justifies us before the Lord and puts us on the road to sanctification (see D&C 20:29–31; Moses 6:60; 1 Corinthians 6:11).

2. Justification comes through faith in Jesus Christ and through individual righteousness (see JST, Romans 4:16; Romans 5:1, 9; Isaiah 53:11).

3. All covenants pertaining to our exaltation must be entered into in righteousness and be justified and sealed by the Holy Spirit of Promise (see D&C 132:7; 76:53).

C. Sanctification is a state of saintliness and purity.

1. Members of the Church of Jesus Christ are commanded to become sanctified (see D&C 43:9, 11, 16; 88:68; 133:4; 39:18).

2. To be sanctified is to become holy and without sin (see Moroni 10:32–33).

3. Those who obtain eternal life in the presence of God must be sanctified (see 3 Nephi 27:19–20; D&C 76:20–21; 88:2, 116).

4. Sanctification is attainable because of the Atonement of Jesus Christ, but only if we obey His commandments (see D&C 76:40–42; 43:9; 88:21; 133:62).

5. Sanctification comes by the power of the Holy Ghost (see Alma 13:12; 3 Nephi 27:20; 1 Peter 1:2).

6. Those who are sanctified can fall (see D&C 20:34).

Supporting Statements

A. All accountable persons must be born again of water and of the Spirit.

■ “The Son of God came into the world to redeem it from the fall. But except a man be born again, he cannot see the kingdom of God. This eternal truth settles the question of all men’s religion. A man may be saved, after the judgment, in the terrestrial kingdom, or in the telestial kingdom, but he can never see the celestial kingdom of God, without being born of water and the Spirit” (Joseph Smith, Teachings of the Prophet Joseph Smith, 12).

■ “Alma was trying to arouse his hearers at Zarahemla to a realization that their being able to look up ‘to God at that day with a pure heart and clean hands’ would depend upon their experiencing the mighty change wrought in men’s hearts by the baptism of fire and the Holy Ghost.

“Reminding them that his father had accepted the words of Abinadi and that ‘according to his faith there was a mighty change wrought in his heart. . . .

“‘And [that he had] preached the word unto [their] fathers, and a mighty change was also wrought in their hearts,’ he continued,

“‘And now behold, I ask of you, my brethren of the church, have ye spiritually been born of God? . . .

“‘Have ye experienced this mighty change in your hearts?’ (Alma 5:12–14).

“It was against this background that he put the question: ‘Can ye look up to God at that day with a pure heart and clean hands?’ (Alma 5:19).

“This ‘mighty change’ wrought by the baptism of fire and the Holy Ghost should and does, if the proselyte is prepared to receive it, occur when he is baptized by immersion for the remission of sins and receives the laying on of hands for the gift of the Holy Ghost—the two required ordinances for being ‘born of water and of the spirit.’” (Marion G. Romney, Look to God and Live, 269–70).

■ “The first birth takes place when spirits pass from their pre-existent first estate into mortality; the second birth or birth ‘into the kingdom of heaven’ takes place when mortal men are born again and become alive to the things of the Spirit and of righteousness. The elements of water, blood, and Spirit are present in both births. (Moses 6:59–60.) The second birth begins when men are baptized in water by a legal administrator; it is completed when they actually receive the companionship of the Holy Ghost, becoming new creatures by the cleansing power of that member of the Godhead” (Bruce R. McConkie, Mormon Doctrine, 101).

B. Justification is being forgiven by the Lord and set upon the path of righteousness.

■ “What then is the law of justification? It is simply this: ‘All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations’