Having received these prior assurances, Helaman and his warriors then exercised their faith in God and “did take courage with [their] small force . . . and . . . did go forth with all [their] might against the Lamanites” (
Alma 58:12-13).
An equally instructive example of faith concerns Abraham and the promise that, notwithstanding his age and the deadness of Sara’s womb, he would become the father of Isaac in whom the promised blessings would continue. In
Romans 4:17-22, we read:
(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb:
He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
And being fully persuaded that, what he had promised, he was able also to perform.
And therefore it was imputed to him for righteousness.
In these verses, we see the same elements of faith demonstrated in the story of Helaman and his little army. Importantly, Abraham did not stagger at the promise from God that he would become the father to Isaac (i.e., the certain eventuality) because he was fully persuaded that what God had promised (i.e., Abraham received a prior assurance), He was able also to perform (i.e., it would surely come to pass). Having received this prior assurance, Abraham placed his trust in the Lord and waited.
Applying the definition of faith given by Elder McConkie to the foregoing illustrations suggests that prior assurances, or faith, are nothing less than revelations given to Helaman and Abraham assuring them that God would bring to pass the things they hoped for. Having received a prior assurance from God concerning the outcome of their battles, Helaman’s army was to proceed into war with their trust in God. Likewise, having received a prior assurance from God that the promised blessings would find fulfillment in Isaac, Abraham was to place his trust in God, who cannot lie, and await the birth of his son. The exercise of their faith was to be in God alone. Only He could win their battles; only He could cause the dead womb of Sara to bring forth life.
Summarizing this concept, I suggest that “obtaining a prior assurance as to the occurrence of a certain eventuality” is obtaining a revelation from God setting forth His will concerning that eventuality. I pray this conclusion will become more evident as I proceed through this chapter.
Having come this far, it is appropriate to note that faith comes in various shades, colors, and dimensions, as does hope and charity. Not all faith is of the sort just described or of the kind that possesses saving virtue. For example, the prophet Joseph taught that faith, as a general principle, is the moving cause of all action. However, as Elder McConkie properly recognized, “there is no salvation in [this] 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.”
[10] As our lives are best served by focusing on those doctrines that point to salvation, I have chosen not to discuss this general principle of faith.
Further, faith can be narrowly defined as “trust.” Therefore, having faith in God can be thought of as trusting in God. Likewise, faith can be simply viewed as a “belief in God” (see
Ether 12:3). Belief and trust in God as principles of faith are, in their own right, gifts of the Spirit and are not to be discarded as unimportant. However, the type of faith that I intend to address in this chapter is that which comes to us as a prior assurance and that requires us to then place our whole trust in God to bring to pass a promised eventuality. This is the faith of the patriarchs; the type of faith that grows brighter and brighter unto the perfect day.
How is Faith Engendered?
How does one qualify to receive a prior assurance from God? To begin with, Elder Talmage taught that “although faith is called the first principle of the Gospel of Christ . . . 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.”
[11] Accordingly, Alma confirmed that a gift of faith, however little, was promised to those proselytes who “desired to believe,” and who let this desire work in them, even until this desire made room for the idea of a Savior to be planted in their heart (see
Alma 32:27). Thus, not only is faith a gift of God, but we are also taught by Alma that qualifying for as little as a particle of faith must begin by desiring to plant “a true seed” in our heart (see
Alma 32:28).
 |
| THE GOSPEL SEED IS PLANTED |
This orientation to planting a true seed is crucial as Alma affirmed that saving faith must be engendered by “a hope for things which are not seen, which are true” (
Alma 32:21). Notwithstanding our sincerity, experimenting upon a false premise can only bring a false conclusion; faith cannot result from that which is untrue. Stated Elder McConkie: “Faith is based on truth and is preceded by knowledge. Until a person gains a knowledge of the truth he can have no faith . . . . Faith and truth cannot be separated; if there is to be faith, saving faith, faith unto life and salvation, faith that leads to the celestial world, there must first be truth.”
[12]
Gospel truths that precede faith, taught the apostle Paul, come by hearing the word of God from His chosen vessels “that preach the gospel of peace, and bring glad tidings of good things” (see
Romans 10:13-17). Joseph Smith likewise taught that “every word that proceedeth from the mouth of Jehovah has such an influence over the human mind, the logical mind, that it is convincing without other testimony. Faith cometh by hearing.”
[13] In short, “[f]aith,” taught the Prophet, “comes by hearing the word of God through the testimony of the servants of God.”
[14]
In these days, the word of God can be heard either directly as we listen to our prophets or indirectly as we read their words from the printed record. Confirming this established order whereby faith is increased in the earth, the prophet Mormon wrote:
For [Christ] hath answered the ends of the law, and he claimeth all those who
have faith in him . . . wherefore he advocateth the cause of the children of men; and he dwelleth eternally in the heavens.
And because he hath done this . . . have miracles ceased? Behold I say unto you, Nay; neither have angels ceased to minister unto the children of men.
For behold, they are subject unto him, to minister according to the word of his command, showing themselves unto them of strong faith and a firm mind in every form of godliness.
And the office of their ministry is to call men unto repentance, and to fulfil and to do the work of the covenants of the Father . . . by declaring the word of Christ unto the chosen vessels of the Lord, that they may bear testimony of him.
And by so doing, the Lord God prepareth the way that the residue of men may have faith in Christ, that the Holy Ghost may have place in their hearts, according to the power thereof; and after this manner bringeth to pass the Father, the covenants which he hath made unto the children of men (Moroni 7:28-32).
Lectures I and II of the Faith Lectures are largely devoted to establishing this divine order by showing that the truth of God’s existence was passed down by testimony, or prophecy and revelation, from father to son beginning with the first patriarch, Adam. Thus, Lecture II introduces the question: “What testimony had the immediate descendents of Adam, in proof of the existence of God? The testimony of their father,” is the written response.
[15]
In his vision of the dead, President Joseph F. Smith identified those chosen vessels, them of strong faith and a firm mind in every form of godliness, who the Lord has selected in these last days to be ministered unto by angels with the word of Christ so that they, in turn, may bear testimony of him and prepare the way that the residue of men may have faith in Christ. Speaking of “the Prophet Joseph Smith . . , Hyrum Smith, Brigham Young, John Taylor, Wilford Woodruff, and other choice spirits who were reserved to come forth in the fulness of times to take part in laying the foundations of the great latter-day work,” President Smith observed that these individuals “were also among the noble and great ones who were chosen in the beginning to be rulers in the Church of God. Even before they were born, they, with many others, received their first lessons in the world of spirits and were prepared to come forth in the due time of the Lord to labor in his vineyard for the salvation of the souls of men” (
D&C 138:53, 55-56).
[16]
In full accord with this revelation, the revelation known as the Preface of the Doctrine and Covenants contains the following. I have added my own parenthetical commentary to reflect how this revelation accords precisely with Mormon’s prescribed order of increasing faith in the earth and President Smith’s vision concerning those chosen to lead God’s church in these last days:
Wherefore, I the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my [chosen vessel] Joseph Smith, Jun. [who was of strong faith and firm mind], and [ministered to him by angels and] spake unto him from heaven, and gave him commandments [even the words of Christ];
And also gave commandments to others [Hyrum Smith, Brigham Young, John Taylor, Wilford Woodruff, and other choice spirits], that they should proclaim these things unto the world [to prepare the way among the children of men]; and all this that it might be fulfilled, which was written by the prophets [to bring to pass the covenants of the Father]—
. . . [that the Holy Ghost may have place in their hearts, according to the power thereof] that every man might speak in the name of God the Lord, even the Savior of the world;
That faith also might increase in the earth (D&C 1:17-18, 19-21).
Returning now to Alma and his Zoramite friends, we see how this prescribed order was followed in the experiment that Alma had invited them to undertake—that their faith also might increase. Alma, knowing full well that he was the Lord’s chosen vessel, summoned his listeners to experiment “upon my words” (see
Alma 32:27), which were the words of Christ unto life and salvation.
[17] Thus, as the Zoramites’ desire to believe in Christ worked within them, even if it was only demonstrated by such a meager effort as merely “casting about their eyes” that they might behold Him (see
Alma 33:20-21), Alma taught that God would grant unto them a “particle of faith.” This simple work of righteousness—yielding to the light of Christ and letting the desire to believe in Christ work within them—qualified Alma’s proselytes for a gift of faith.
Although faith is a gift of immeasurable worth, as with all gifts from God the difficulty with faith is securing it and using it.
[18] Securing faith requires qualification through works of righteousness; using it necessitates that it has been secured. In Mormon Doctrine, Elder McConkie confirmed that “[f]aith is a gift of God bestowed as a reward for personal righteousness. It is always given when righteousness is present, and the greater the measure of obedience to God's laws the greater will be the endowment of faith.”
[19] And thus, “if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come” (
D&C 130:19). Knowledge is the reward of personal diligence. Intelligence, or light and truth, is the result of personal obedience.
To illustrate this requirement, the scriptures note that the high priest Melchizedek was a man of faith, who wrought righteousness (see
JST Genesis 14:26). And having exercised mighty faith, did establish peace among his people notwithstanding his people had previously waxed strong in iniquity and abomination and were full of all manner of wickedness (see
Alma 13:17-18). And by exercising such faith, his people wrought righteousness and, like the City of Enoch, obtained heaven (see
JST Genesis 14:33-34). To secure faith, we must follow the pattern of this “king of heaven” (see
JST Genesis 14:36) and likewise qualify for the gift through works of righteousness. God is the rewarder only of them that diligently seek him (see
Hebrews 11:6).
Even though the Christian world has struggled, argued, and debated over the significance of James’ writings on faith and works, the Apostle made it plain that loving our neighbor as ourselves and fulfilling the royal law of loving God in like fashion (see James 2:8) are the works of righteousness that qualify us to receive a gift of faith. These are the two great commandments on which hang all the law and prophets. These two commandments are demonstrative and all-encompassing as set forth in an earlier chapter. These two commandments demand our love of God as demonstrated by our obedience to His commandments and our love for others as demonstrated in our service to them. Obedience, sacrifice, and service—the essence of gospel living—are the works of righteousness that qualify us for an endowment of faith. Thus, in addressing the gift of faith, Elder Talmage stated: “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.”[20]
A plain ingredient of Elder McConkie’s previous comments is that faith increases according to the measure of one’s works of righteousness. Greater righteousness engenders greater faith. Thus Joseph Smith taught that “the nearer man approaches perfection, the clearer are his views”[21] for he begins to view all things with an eye of faith. More than any other book of scripture, the Book of Mormon sets forth that increasing levels of faith are predicated upon increasing works of righteousness. Making an incomplete list of the levels of faith set forth in the Book of Mormon is sufficient to demonstrate that to which Elder McConkie was alluding. These levels include:
1) a particle of faith (Alma 32:27);
2) sufficient faith (3 Nephi 17:8);
3) much faith (Mosiah 27:14);
4) strong faith (Alma 7:17);
5) exceeding faith (Mosiah 4:3);
6) exceedingly great faith (Moroni 10:11);[22]
7) exceedingly strong faith (Ether 12:19); and
8) perfect faith (2 Nephi 9:23).[23]
Concerning these levels, Joseph Smith taught that the degree of one’s faith will be the determining factor as to whether he will be an heir of salvation or a ministering spirit unto one who is: “And what constitutes the real difference between a saved person and one not saved is,” he noted, “the difference in degree of the faith—one’s faith has become perfect enough to lay hold upon eternal life, and the other’s has not.”
[24] Thus, Nephi suggested that perfect faith in the Holy One of Israel is the faith required to be saved in the kingdom of God (see
2 Nephi 9:23). But exceedingly strong faith appears only slightly less rewarding. Possessors of such faith “could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of faith” (see
Ether 12:19).
Individuals of exceedingly strong faith include the ancient patriarchs who “died in faith, not having received the promises, but having seen them afar off [i.e., with an eye of faith] . . . were persuaded of them” (see
Hebrews 11:13, 1-13). Notably, one such individual was the brother of Jared—
for so great was his faith in God, that when God put forth his finger he could not hide it from the sight of the brother of Jared, because of his [God’s] word which he had spoken unto him, which word he had obtained by faith [i.e., a prior assurance or revelation].
And after the brother of Jared had beheld the finger of the Lord, because of the promise which the brother of Jared had obtained by faith, the Lord could not withhold anything from his sight; wherefore he showed him all things, for he could no longer be kept without the veil (Ether 12:20-21).[25]
The Lord had given the brother of Jared a prior assurance that “if he would believe in him that he could show unto him all things” (
Ether 3:26). Wherefore, because the brother of Jared believed, the Lord, who is “a God of truth and canst not lie” (
Ether 3:12), could not withhold anything from him (see
Ether 3:19-20).
[26] The Lord is bound when we do what He says (see
D&C 82:10) and we should be certain that any prior assurance He gives us will be fulfilled provided we do our part. Thus, it was by faith that the brother of Jared obtained a witness of God (see
Ether 3:9).
Joseph Smith, who was no stranger to God, no doubt experienced such things as the brother of Jared (see
D&C 76:114-118) because of his faith. Individuals like the Prophet and the brother of Jared viewed the future with an eye of faith as if it were present and secured the eternal promises while in mortality. They saw with spiritual eyes those things that cannot be seen in the temporal sphere and heard with spiritual ears those things that cannot be heard by the unbelieving. They looked beyond mortality, gazed into the eternities, viewed this mortal body raised to immortality, and envisioned themselves before the throne of Grace hearing the words: “Come unto me ye blessed, for behold, your works have been the works of righteousness upon the face of the earth” (see
Alma 5:15-16).
In connection herewith, Elder Boyd K. Packer insightfully notes that “if all you know is what you see with your natural eyes and hear with your natural ears, then you will not know very much.”
[27] Thus, although working by faith may seem like stepping into the dark, it is really stepping into God’s light. It is entering that realm where spiritual eyes and discerning ears recognize and catch hold of those divine assurances that prompt one to move forward with a full, unwavering trust in God to bring about His assurances.
For the spiritual adolescent, stepping into God’s light may seem like passing into darkness “for the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him” (
1 Corinthians 2:14). The natural man is accustomed to seeing things through natural eyes and being limited by the laws of a fallen world. For him, stepping into God’s realm inevitably instills fear and doubt. But for those acquainted with God’s higher laws and marvelous ways, stepping into His light through the exercise of greater faith permits one to supplant temporal laws and harness that power which governs the celestial worlds and perform what fallen beings can only explain as miraculous.
Knowing that such levels of faith are possible for those who perform exceedingly strong works of righteousness, ought not we to pray as the apostles of old: “Lord, Increase our faith” (
Luke 17:5)?
How is Faith Exercised?
It is a fundamental law of physiology that muscles that are not exercised waste away. Conversely, muscles that are regularly and strenuously exercised increase in capacity and ability. Faith, like a muscle, must be exercised if it is to be perfected (see
James 2:22). In fact, one could conclude that the level of one’s faith can only be measured by the degree to which he exercises it (see
Alma 38:5) for what virtue is a gift if it remains unclaimed? Unclaimed gifts only serve to condemn the one who showed little interest in the gift (see
D&C 88:32-35).
[28]
Securing faith is one thing, but exercising it is quite another. We must perform works of righteousness to secure faith. To exercise it, on the other hand, faith must be extant in our personal life—we cannot exercise that which we do not already possess. Exercising faith, therefore, is acting upon the prior assurance we received. God reveals his will as to a certain eventuality that surely shall come to pass and then provides us with specific commandments whereby we can act to exercise that faith in Him. Part of faith, then, is our determination to obey its directions. Thus, the works of righteousness that qualify us for the gift of faith are distinct from the commandments we must keep, or works we must perform, to exercise that faith.
Following the “trial” of trusting in God and responding affirmatively towards the commandments we have received, we will then be given a witness or testimony of the certain eventuality that God had previously revealed to us. Accordingly, Moroni taught that we “receive no witness until after the trial of [our] faith” (
Ether 12:6).
Let’s now apply these concepts to Alma’s experiment to see how they fit. Although only a particle, the gift of faith given to the Zoramite proselytes—the prior assurance that the seed would sprout within them—would then need to be exercised by them to take them further into the experiment with Christ. Thus, in response to their inquiry as to “how they should plant the seed . . . or in what manner they should begin to exercise their [particle of] faith” (see
Alma 33:1), Alma counseled his inquisitive proselytes: “ye ought to search the scriptures”—and, almost as if in an afterthought, he said: “do ye remember to have read what Zenos . . . has said concerning prayer or worship” (
Alma 33:2-3)?
Scripture study, prayer, and worship were the manner in which these proselytes were to exercise the particle of faith they had been granted. And if they exercised their faith in this recommended fashion, and if they did not cast out the idea of a Savior by their unbelief, Alma promised his proselytes that the idea of Christ “will begin to swell within your breasts; and when ye feel these swelling motions, ye will begin to say within yourselves—It must needs be that this is a good seed . . . for it beginneth to enlarge my soul; yea, it beginneth to enlighten my understanding, yea, it beginneth to be delicious to me” (
Alma 32:28).
The swelling motions, enlargement of soul, and enlightenment of mind were the witness or testimony of the prior assurance that the true seed would, in fact, become a tree springing up unto everlasting life. Interestingly, following such a dramatic outcome, Alma asked: “Now behold, would not this increase your faith” (
Alma 32:29)? In other words, the effect the Spirit of Christ had upon these proselytes was itself an assurance that greater things yet unseen were in store.
For those who desire to know the truthfulness of the restored gospel, like Alma’s proselytes they are invited to exercise their particle of faith by carrying out the commandment to read the Book of Mormon and ask God “if these things are not true” (see
Moroni 10:4). And if they ask with a sincere heart, they will be given a witness that Jesus is the Christ. If such seekers of truth do not exercise their faith by adhering to these commandments, the witness or testimony that only follows the trial of their faith will not come.
For many, securing God’s revelations or assurances may be difficult or, as the Lord confirmed, “all have not faith.” Accordingly, we are all counseled to “seek . . . diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning, even by study and also by faith” (
D&C 88:118).
[29] But, there is an immense difference between inquiring after religion with “all the powers of both reason and sophistry” (see
JS-H 1:9) and humbly relying upon the all-sufficient grace of God for light and truth. Study, even out of the best books, must be accompanied by faith to bear spiritual fruit. Intellectualism has destroyed more good men than shear stupidity or mere ignorance. Intellectualism inevitably leads to priestcrafts, and priestcrafts often leads to murder.
Failing to ponder Alma’s instructions concerning how his proselytes were to exercise their faith could cause us to oversimplify his counsel and ignore crucial doctrine. Therefore, let me simply state that scripture study, prayer, and worship are most fundamental in coming to the knowledge of God and becoming like Him.
Through scripture study and revelation, we come to know that God exists. Thereby, we are also instructed of His laws and divine attributes that rest within us. Through prayer and the gift of the Holy Spirit, we ask for and are endowed with those gifts needed to develop these latent attributes. Being endowed with such gifts and power, we then begin to imitate God by using His gifts to develop those attributes through obedience to His laws and serving others. In other words, by emulation, we come to know God personally.
What does emulation have to do with worship as a means of exercising our faith as suggested by Alma? “Perfect worship is emulation,” Elder McConkie affirmed. In other words, faith must be accompanied by emulation of Christ if it is true faith. Faith must be the prompting motive and cause of our worship. Elder McConkie further observed:
We honor those whom we imitate. The most perfect way of worship is to be holy as Jehovah is holy. It is to be pure as Christ is pure. It is to do the things that enable us to become like the Father. The course is one of obedience, of living by every word that proceedeth forth from the mouth of God, of keeping the commandments. How do we worship the Lord? We do it by going from grace to grace, until we receive the fulness of the Father and are glorified in light and truth as is the case with our Pattern and Prototype, the Promised Messiah.[30]
This pattern of emulation or worship was demonstrated by Abraham in offering up his son Isaac in similitude of the perfect sacrifice. Jacob wrote: “Behold, they believed in Christ and worshipped the Father in his name, and also we worship the Father in his name. And for this intent we keep the law of Moses, it pointing our souls to him; and for this cause it is sanctified unto us for righteousness, even as it was accounted unto Abraham in the wilderness to be obedient unto the commands of God in offering up his son Isaac, which is a similitude of God and his Only Begotten Son” (
Jacob 4:5).
Perfect worship is best illustrated in
D&C 93:12-17 wherein Christ’s growth from one grace to another is clearly set forth and wherein we are also taught how to worship and what to worship “that [we] may come unto the Father in [Christ’s] name, and in due time receive of [the Father’s] fulness . . . and be glorified in [Christ] as [He is] in the Father” (
D&C 93:19-20). Illuminating us on the meaning of these verses, President Harold B. Lee noted:
These words make it increasingly clear why it is ‘life eternal to know God and Jesus Christ’ (see John 17:3). One must understand the divine nature and the attributes of the God whom he would worship. By understanding how the Son gained the fulness of the glory of the Father by continuing from grace to grace, we as mortals are given the true pattern as to how by an emulation of Him whom we worship we, too, might come unto the Father and receive of his fulness and be glorified in the Son even as the Son is glorified in the Father.[31]
In short, we worship God by emulating or imitating Him. When Alma invites us to plant the idea of Christ in our heart, it is because the end result of doing so will be that this Being, if emulated, will eventually bring “forth unto its own likeness” (see
Alma 32:31) and become “a tree springing up unto everlasting life” (see
Alma 32:41-42). Perfect worship or emulation of God, our Father, is what brings forth unto His own likeness and produces a life suitable to dwell in His presence. And since Christ represents the Father and is our Example in all things, we must emulate Him if we are to duly worship the Father and grow “unto a perfect man, unto the measure of the stature of the fulness of Christ” (
Ephesians 4:13). When it comes to emulation, therefore, it is insufficient to wonder what Jesus would do in any particular situation—there is no room for speculation or personal opinion as to who Christ is and what He did. Rather, we must study the Savior’s life fully, come to know precisely who He is and what He did, develop an understanding of His attributes, and then emulate Him perfectly. And thus we see that it is through the perfect exercise of our faith—by scripture study, prayer, and perfect worship—that we become perfect. Perfection is in Christ and it is the exercise of our faith in Him that brings perfection to us.
Alma’s discourse on how we become like God lacks nothing. Sacred things are often hidden from the insincere and I wonder if his proselytes really understood his message. But since the Book of Mormon was written for our day, maybe we are the ones who really need to understand his message.
Interestingly, Joseph Smith taught remarkably similar doctrine by noting that three things are “necessary in order that any rational and intelligent being may exercise faith in God unto life and salvation. First, the idea that he actually exists. Secondly, a correct idea of his character, perfections, and attributes. Thirdly, an actual knowledge that the course of life which he is pursuing is according to his will.”
[32] Briefly looking at each of these is useful.
First, to exercise faith in God, we must possess the idea that he actually exists. Why is possessing such knowledge important—and how do we come to the idea that God exists?
The answer to the first part of this question should seem obvious. Korihor taught that without the idea of God’s existence, we must then believe that “every man fared in this life according to the creature; therefore every man prospered according to his genius . . . and conquered according to his strength” (
Alma 30:17). Without knowledge of the existence of God, it is as if there is no Supreme Being in whom we can place our trust and we are then left to rely on our own strength and wits to prosper.
In response to the second part of this question, as previously shown the idea of God’s existence comes only by hearing the word of God through the testimony of the servants of God as heard or discovered in the scriptures. To those of this dispensation, it is the testimony of Joseph Smith that reveals the idea of God. However, something else beyond the simple task of hearing or reading his testimony must happen if we are to accept the idea of God’s existence sufficient to place our full trust in Him. We must make that testimony personal. The idea that God exists can be intellectually communicated from prophet to proselyte, but the idea of His existence sufficient to place trust in Him comes only by personal revelation through prayer and scripture study. “There is no other way,” taught Elder McConkie. “He is not found in a test tube or by research in the laboratory. God stands revealed, or he remains forever unknown.”[33]
Alma taught that coming to know of yourself the truth of God’s word by a manifestation of the Holy Spirit “is the spirit of revelation.” He further taught that having revealed to you by the Holy Spirit that the words of the prophets are true is the “spirit of prophecy” (see
Alma 5:46-47). Accordingly, the prophet Joseph Smith declared that the testimony of the servants of God “is always attended by the Spirit of prophecy and revelation.”
[34] Such is always the order of heaven so “that he that receiveth the word by the Spirit of truth receiveth it as it is preached by the Spirit of truth . . . . Wherefore, he that preacheth and he that receiveth, understand one another, and both are edified and rejoice together” (
D&C 50:21-22).
[35] It is the Spirit of prophecy and revelation that carries the words of prophets unto the hearts of people (see
2 Nephi 33:1) and converts what might otherwise be unproductive into truths that bear fruit.
Second, in order to exercise faith unto salvation, one must possess a correct idea of God’s character, perfections, and attributes. Joseph Smith taught: “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.”[36] Why is such knowledge important—and how do we discover such knowledge? In brief response to the first part of this question, scriptures communicate that God is perfect, changes not, is merciful, is a God of truth, is no respecter of persons, is just, and is love. Elder Orson Pratt declared: “The fulness of these attributes is what constitutes God.” Each person, he continued, who becomes like God will be “called God not because of his substance, neither because of his shape and size of the substance, but because of the qualities which dwell in the substance.”[37] More precisely, President Brigham Young taught that God is an incorporated being possessing a glorified tabernacle of flesh and bone filled with the divine attributes of knowledge, faith or power, justice, judgment, mercy, and truth in their fulness. Therefore, we can only come to know God and, thereby place our trust in Him, by possessing a correct knowledge of His attributes. We cannot emulate Him whose attributes we do not know.
In response to the second part of the foregoing question, the following is posed in Lectures on Faith: “What testimony [or witness] had the immediate descendents of Adam, in proof of the existence of God? The testimony of their father,” is the given response. And as previously noted, the Spirit of prophecy and revelation attended Adam’s testimony. Therefore, “after [Adam’s posterity] were made acquainted with [God’s] existence, by the testimony of their father, they were dependent upon the exercise of their own faith for a knowledge of his character, perfections, and attributes.”[38]
In part, God is revealed in the written word wherein, through diligent study, we catch glimpses of Him and what He is like. But reason alone will not reveal God to us. God is known only by revelation. Thus, prayer and worship must be added to the ingredients needed to bring us to the knowledge of God. “God stands revealed or he remains forever unknown,” stated Elder McConkie. “There is no way,” he continued, “to know God but by revelation . . . . Man may discover his laws and the manifestations he has left of himself. But God himself, our Eternal Father . . . is known only by revelation and only to those to whom he reveals himself.”[39] Since, the fulness of God is found in the excellencies of His character, it must then be concluded that God’s attributes and character stand revealed or remain forever unknown.
Thirdly, in order to exercise faith unto salvation, one must possess actual knowledge that the course of life that he is pursuing is according to God’s will. In fact, “the whole purpose involved in the mind of God in revealing what kind of a being he is, is to enable us, his children, to chart a course and pursue it with fidelity and devotion that will lead us to the same state of power and dominion and eminence that he possesses.”[40]
Why is it important to possess such knowledge—and how do we obtain such knowledge? In response to the first part of this question, Elder McConkie also taught: “Not only is a true knowledge of God a condition precedent to the acquirement of . . . faith, but faith can be exercised only by those who conform to the principles of truth which come from the true God who actually exists . . . . On this same principle no one can exercise faith, saving faith, faith unto life and salvation . . . that does not conform to revealed truth, for no faith can be exercised ‘contrary to the plan of heaven.’”
[41] As we cannot exercise faith contrary to the order of heaven, we must come to know the will of heaven if the exercise of our faith is to produce fruit. If we do not know that what we are about to do through the exercise of our faith accords with God’s will, we can never exercise faith in Him that he will cause the desired result to come to pass. If our knowledge of God’s existence and His attributes, or our knowledge that our lives are in accordance with God’s will, are insufficient for us to place our full trust and faith in Him, then is the time that we must humbly approach the Lord in prayer and say: “Lord, I believe; help thou mine unbelief” (see
Mark 9:24).
And finally, in response to the second part of the foregoing question, Elder Talmage’s comment recorded earlier wherein he states that faith 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”[42] clearly indicates that if we are to abide the dictates of faith (i.e., conform to God’s will), then God’s will must be revealed to us before we can abide it. There is no such thing as blind revelation; “blind faith” is a contradiction of terms.
The apostle Paul provided clear examples of how, through the exercise of faith, one can come to know that the course of life he is pursuing is according to God’s will. Speaking of Abel, the Apostle wrote: “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous” (
Hebrews 11:4). It is in these words that we see the connection between perfect worship and gaining a witness that we are approved of God. Abel, following the command given to his father Adam to worship the Lord God,” (see
Moses 5:5) offered up a sacrifice in the similitude of the Only Begotten Son (see
D&C 138:12-13) and, thus, emulated Christ. In other words, Abel perfectly worshipped or emulated God and, in this way, perfectly exercised his faith.
Likewise, Paul said of Enoch: “By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God” (
Hebrews 11:5). Enoch perfectly emulated Christ who was not found in the tomb because He was resurrected gaining victory over death and who, before His ascension to God, had a testimony that He pleased His Father.
Concerning Noah, the Apostle explained: “By faith Noah, being warned of God of things not yet seen as yet . . . prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith” (
Hebrews 11:7). Noah perfectly emulated Christ who, being warned of God of the end results of sin, offered an atonement for sin (i.e., the ark of redemption) through which His house is saved and through which He becomes heir to the righteous (who come by faith in His name) and judge of the world.
Paul also explained that by faith, Abraham offered up Isaac, His only Isaac, in whom the promises were made and in whom his seed was to be called (see
Hebrews 11:17-18). Wherefore, Abraham perfectly emulated the Father who offered up Christ, His Only Begotten Son, in whom the promises of immortality and eternal life were made and in whom the seed of God was to be called.
As a final illustration, Paul noted: “By faith, Moses, when he was come to years, refused to be called the son of Pharoah’s daughter” (see
Hebrews 11:24). In other words, Moses emulated the Christ child who, when He came of age, taught in the temple and when questioned as to His whereabouts, refused to be called the son of Joseph and reminded Mary that He was about His Father’s business.
Through the perfect exercise of their faith—scripture study, prayer, and worship—the patriarchs came to the knowledge that God actually exists; to a correct idea of His character, perfections, and attributes; and to an actual knowledge that the course of life which they were pursuing was according to God’s will. The more precisely we emulate the Savior’s life as did the patriarchs of old, the more perfect the exercise of our faith will be. In the end, Christ offered Himself as a sacrifice. Thus, the one who offers his life for the cause of Christ receives a martyr’s reward of eternal life because he perfectly exercised his faith by emulating the Lord’s offering.[43] Likewise, the one who offers a sacrifice of a broken heart and a contrite spirit receives mercy because he perfectly exercises his faith by emulating the Lord’s sacrifice of a broken heart and contrite spirit. We must exercise our faith by emulation if we are to know that we please God.
How is Faith Increased?
So far, I have suggested that faith is revelation, or a prior assurance, given to us as a gift from God. We qualify for this gift through works of righteousness. This prior assurance is given to reveal certain eventualities that will come to pass and that are in accord with God’s will. Once received, we are then on trial to exercise this faith by trusting in God to bring to pass that which He has revealed. This exercise will require effort on our part such as scripture study, prayer, worship, or abiding specific commandments, but God is the one who brings the certain eventualities to pass. In consequence of the exercise of our faith, we receive a witness or confirmation of the prior assurance. Because of this new testimony, we are obliged to perform increased works of righteousness and, thereby, qualify ourselves for increased faith. This increased faith serves two purposes. First, it contains increased revelations. Second, because increased faith is a gift, it also serves as a witness we are approved of Him (see
Hebrews 11:2) for the greater gifts of God are not bestowed without divine approbation.
We must then continue this cycle of faith if we are to then have our faith increased again and again and again until, having received all revelations and commandments—and having adhered to them—we come to “one faith” (see
Ephesians 4:5), even a perfect faith in Christ, and become a being, like God, possessing all knowledge and having “faith in [ourselves], independently.”
[44] Thus, when the Prophet declared that the man with the most knowledge has the greatest power,
[45] his conclusion was premised on the ideal that the man who possesses the most knowledge obtains such knowledge in no other way than through the cycle of faith described above. Accordingly, he concluded: “When men begin to live by faith, they begin to draw near to God; and when faith is perfected they are like him.”
[46] By paraphrasing and slightly changing a well-known verse, the cycle of faith can be accurately described as a helix that continually grows upward until it reaches perfection: “That which is of God is [faith]; and he that receiveth [faith], and continueth in God, receiveth more [faith]; and that [faith] groweth brighter and brighter until the perfect day” (see
D&C 50:24). Several scriptures and examples illustrating the foregoing concepts are in order:
Example #1:
And it came to pass that I, Nephi, said unto them that they should murmur no more against their father; neither should they withhold their labor from me, for God had commanded me that I should build a ship.
And I said unto them: If God had commanded me to do all things I could do them. If he should command me that I should say unto this water, be thou earth, it should be earth; and if I should say it, it would be done.
And now, if the Lord has such great power, and has wrought so many miracles among the children of men, how is it that he cannot instruct me, that I should build a ship (1 Nephi 17:49-51)?
Application:
Nephi built a ship only because he was commanded to do so by the Lord. He was doing nothing of his own accord. Nephi received a prior assurance that he should and could build a ship. How did he exercise his faith in God that this prior assurance would be realized? Only by placing his trust in God and doing as he was commanded, and in no other way.
In no less of a way, God has given us the prior assurance that those who live the law of tithing will have the windows of heaven opened up to pour out a blessing so great that we shall not have room enough to receive it (see
Malachi 3:10). God has further assured us that He will rebuke the devourer for our sake (
Malachi 3:11). How do we exercise our faith in God that He will bring these prior assurances to pass? By obedience to the commandment of tithing and in no other way. By doing so, we emulate Christ who humbled Himself before the Father and witnessed unto the Father that He would be obedient unto Him in keeping His commandments (see
2 Nephi 31:7). God has likewise given the prior assurance that obedience to the Word of Wisdom and other commandments will bring health, knowledge, and wisdom (see
D&C 89:18-21). How do we exercise our faith in God that He will bring these prior assurances to pass? By obedience to the Word of Wisdom and other commandments and in no other way. By doing so, we emulate Christ.
Example #2:
Now Melchizedek was a man of faith, who wrought righteousness [i.e., qualified himself for great faith]; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire.
And thus, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch,
For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course;
To put at defiance the armies of nations, to divide the earth, to break every band, to stand in the presence of God; to do all things according to his will, according to his command, subdue principalities and powers; and this by the will of the Son of God which was from before the foundation of the world (JST Genesis 14:26-27, 30-31).
Application:
Mountains are moved, the earth is divided, and people stand in the presence of God because these things are done in accord with God’s will. We are incapable of moving mountains, raising the dead, or dividing the earth unless God wills it—only God’s power can accomplish such things. Chosen servants are given faith (i.e., it is revealed unto them) to do such things and it is up to them to then exercise that faith by placing their trust in God to bring such things to pass. Thus, such things are done by the power of God and not the power of men.[47] Note what Nephi stated to his murmuring brothers, Laman and Lemuel: “Yea, and how is it that ye have forgotten that the Lord is able to do all things according to his will, for the children of men, if it so be that they exercise faith in him” (1 Nephi 7:12)?
From this verse, it is clearly seen that it is God who brings to pass the certain eventuality when men exercise their faith in Him. As confirmed in
Moses 7:13, Enoch spoke the word of the Lord to move mountains and cause rivers to be turned out of their course—Enoch did not speak his own words. Therefore, the work involved in exercising faith to do such things is simply trusting in God and then, by word, commanding the mountain to move and it will move influenced solely by God’s power. Thus, Joseph Smith taught that “when a man works by faith he works by mental exertion instead of physical force. It is by words, instead of exerting his physical powers, with which every being works when he works by faith . . . . Faith, then, works by words.”
[48] Robert L. Marrott aptly illustrates this concept:
When one moves a mountain by faith, he does not have to use a dump truck and a backhoe to demonstrate he has faith by his works; he does not have to ‘do his part’ by works. The works providing evidence that a person has faith to have moved a mountain, according to James’ statements in James 2, would be prayer, scripture study, paying an honest tithing, living the word of wisdom, magnifying one’s callings, etc., not works directly related to moving the mountain itself.[49]
In conclusion, the story of Abraham is perhaps the best example of the doctrine of faith. Abraham lived by faith, increased in faith and, thereby, received the assurance that he would be the father of many nations (see
Genesis 17). And he received the added assurance “that in Isaac shall thy seed be called” (
Hebrews 11:18). These were the certain eventualities that surely would come to pass. Throughout his life, Abraham wrought exceedingly strong works of righteousness and was tried and tested until, having shown obedience in all things, he was given a commandment to try the prior assurances to the limits of human comprehension—he was to take his son Isaac, through whom the promised blessings were to come, and offer him up as a complete sacrifice—a burnt offering unto the Lord. The lot now fell upon Abraham to either exercise his faith in God by keeping the commandment. If he was obedient, he would perfectly emulate the Father who offered up His Only Begotten Son.Abraham placed his trust in God and raised the knife to take his son’s life because of the prior assurances which he had received. Abraham’s trust in the Lord was not based on the slim hope that God would, at the last moment, step in to avert the whole tragedy. Rather, Abraham knew that if he slew Isaac, there was nothing he could do that would bring about the certain eventuality of the promised blessings through his son—bringing that eventuality to pass would rest squarely in the Lord’s hands. Thus, Abraham offered up his son trusting that God, who cannot not lie, would yet bring about the promised blessings through Isaac “accounting that God was able to raise him up, even from the dead” (
Hebrews 11:19).
This was real faith. This was the faith of the patriarchs. This is the kind of faith for which we must strive and the exercise of faith we must demonstrate if we are to be called the children of Christ. Like Abraham, we must be willing to sacrifice all and receive “all things by revelation and commandment” (
D&C 132:29)—or, in other words, by faith and the exercise of faith.
Alma’s discourse clearly prescribes all the principles that bring us to possess this type of faith and that allow us to perfectly exercise our faith. Most importantly, the example of Abraham demonstrates that our faith must be rooted in Christ to bring to pass all things according to His will and good pleasure. Faith in any other principle, person, object, or idea cannot save us. Only by exercising faith in Him—only by emulating Him—will the idea of Christ that has been planted in our hearts grow into a tree springing up unto eternal life. God alone can cause this great miracle to happen.
FOOTNOTES
2) In a CES Conference on the Book of Mormon, Elder Henry B. Eyring declared: “The reason I take a moment to explain this to you is that I need to explain to you the way you exercise unwavering faith. Faith is not to hope. Faith is not simply to know God could do something. Faith is to know He will” (see Eyring, Henry B., CES Conference on the Book of Mormon, 14 August 2001, Brigham Young University).
3) Bednar, “BYU-Idaho, A Disciple Preparation Center (DPC),” BYU-Idaho Devotional Speeches, Rexburg, ID: Brigham Young University-Idaho, 31 August 2004.
4) See Talmage, Jesus the Christ, 322-323, note 9.
6) Talmage, A Study of the Articles of Faith, 97.
7) Smith, Joseph, Lectures on Faith, 1:9.
8) Faith is power only because it permits us to act within God’s realm and partake of His powers.
9) McConkie, Bruce R., Doctrinal New Testament Commentary, 3:258.
10) McConkie, Bruce R., Mormon Doctrine, 262.
11) Talmage, A Study of the Articles of Faith, 97.
12) McConkie, Bruce R., Mormon Doctrine, 262.
13) Smith, Joseph, The Words of Joseph Smith, 237.
14) Smith, Joseph, Teachings of the Prophet Joseph Smith, 148.
15) Smith, Joseph, Lectures on Faith, 2:26.
17) Again, saving faith must be rooted in truth—and Christ is truth. Our only confidence can be in Him and our only wisdom obtained from him (see Smith, Joseph, Teachings of the Prophet Joseph Smith, 253). The first principle of the gospel is faith in the Lord Jesus Christ, not simply faith.
18) See Widtsoe, Man and the Dragon, 142.
19) McConkie, Bruce R., Mormon Doctrine, 264.
20) Talmage, A Study of the Articles of Faith, 97.
21) Smith, Joseph, Teachings of the Prophet Joseph Smith, 51.
23) I am grateful to Robert Millet for pointing out these “levels” of faith (see Largey, Book of Mormon Reference Companion, 262).
24) Smith, Joseph, History of the Church, 5:499.
27) Bednar, “Quick to Observe,” BYU Speeches of the Year. Provo, UT: Brigham Young University, 10 May 2005, 6.
28) Note the awful effects described in Moroni 7:38 and Alma 11:41 for failing to lay claim on the gifts of faith and repentance—for the one denying such gifts, it is as if no atonement is made.
29) Concerning this instruction, Elder Dallin H. Oaks writes: “In modern revelation the Lord has told us to ‘seek learning even by study and also by faith.’ (D&C 109:7.) Seeking learning by study, we use the method of reason. Seeking learning by faith, we must rely on revelation. Obedient to heavenly decree, we should seek learning by reason and also by revelation” (see Oaks, The Lord's Way, 16). Elder Oaks’ record clearly supports the conclusion made in this chapter that faith is revelation. President Harold B. Lee likewise equated “learning by faith” with the process of obtaining spiritual guidance from heaven: “From heavenly instructions and added to which are the experiences of almost anyone who has sought diligently for heavenly guidance, one may readily understand that learning by faith requires the bending of the whole soul through worthy living to become attuned to the Holy Spirit of the Lord, the calling up from the depths of one’s own mental searching, and the linking of our own efforts to receive the true witness of the Spirit” (see Lee, “The Iron Rod,” Ensign, June 1971,7).
30) McConkie, Bruce R., The Promised Messiah, 568-569.
31) Lee, The Teachings of Harold B. Lee, 2.
32) Smith, Joseph, Lectures on Faith, 3:2-5.
33) McConkie, Bruce, R., “The Lord God of Joseph Smith,” BYU Speeches of the Year, Provo, UT: Brigham Young University, 4 January 1972, 2.
34) Smith, Joseph, Teachings of the Prophet Joseph Smith, 148.
36) Smith, Joseph, Teachings of the Prophet Joseph Smith, 345-346.
37) Pratt, Orson, The Seer, 24.
38) Smith, Joseph, Lectures on Faith, 2:26.
39) McConkie, Bruce R., Doctrinal New Testament Commentary, 2:496.
40) McConkie, Bruce R., “The Lord God of Joseph Smith,” BYU Speeches of the Year, Brigham Young University: Provo, UT, 4 January 1972, 5.
41) McConkie, Bruce R., Mormon Doctrine, 262-263.
42) Talmage, A Study of the Articles of Faith, 97.
43) Concerning our willingness to offer in sacrifice all that we possess for the truth’s sake, the prophet Joseph wrote: “Those, then, who make the sacrifice will have the testimony that their course is pleasing in the sight of God; and those who have this testimony will have faith to lay hold on eternal life . . . . But those who have not made this sacrifice to God do not know that the course which they pursue is well pleasing in his sight; for whatever may be their belief or their opinion, it is a matter of doubt in their mind; and where doubt and uncertainty are there faith is not, nor can it be” (see Smith, Joseph, Lectures on Faith, 6:10-12).
44) Smith, Joseph, Lectures on Faith, Q&A p 23.
45) Smith, Joseph, History of the Church, 5:392.
46) Smith, Joseph, Lectures on Faith, 7:8.
47) I emphasize what I stated earlier: The works of righteousness that qualify us for the gift of faith are distinct from the commandments we keep or works we perform to exercise that faith.
48) Smith, Joseph, Lectures on Faith, 7:3.
49) Marrott, BYU-Idaho Website, Items on Faith.
51) McConkie, Bruce R., “Our Relationship with the Lord,” BYU Fireside and Devotional Speeches, 2 March 1982, 102.
52) Romney, Improvement Era, April 1966, 274.
53) Grant, Gospel Standards, 78.
During this presidential campaign, we watched misfit candidates--unworthy, and uncivilized--vie for this nation's highest office. Although each candidate had, in parasitic detail, outlined the shameful behavior of the other, it was my observation that both Donald Trump and Hillary Clinton equally played the whore and “opened [their] feet to everyone that passed by" (Ezekiel 16:25). Regrettably, so long as there are those who "pass by", there will be prostitutes holding themselves out for hire.. . . the whole head is sick, and the whole heart faint.
And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
The curse of which Isaiah spake, and the fire that will burn and leave desolate our cities, is an unquenchable fire (see D&C 63:34) that cannot be doused with water. Hence, it must, of necessity, pertain to spiritual things that requires spiritual eyes to see. Thus, Isaiah prophesied that even though Israel would be set on fire round about and get burned, they would neither know it, nor lay it to heart (see Isaiah 43:23-25). In D&C 133:14, the "midst of wickedness" is called "spiritual Babylon." According to Isaiah, this spiritual "wickedness burneth as the fire" and "the people shall be fuel for the fire" (see Isaiah 9:18-19). It is by this firestorm of wickedness that the wicked will be destroyed (see D&C 63:33); and "even the saints shall hardly escape" (see D&C 63:34).
Though it may seem antithetical to His character, it is the LORD God who brings this unquenchable fire upon the people, just as it was He who brought "the Chaldeans, that bitter and hasty nation" upon His ancient people. Addressing a time when God would bring this similar judgment upon His people in the latter days, the prophet Isaiah rhetorically asked: "Who among you will give ear to this? who will hearken and hear for the time to come? Who gave Jacob for a spoil, and Israel to the robbers?" In reply to the question asked, Isaiah replied: "DID NOT THE LORD, he against whom we have sinned? (Isaiah 42:23-24).
He said: "While I was at Jordan’s in Iowa the other night, I dreamed that myself and my brother Hyrum went on board of a large steamboat, lying in a small bay, near the great ocean. Shortly after we went on board there was an “alarm of fire,” and I discovered that the boat had been anchored some distance from the shore, out in the bay, and that an escape from the fire, in the confusion, appeared hazardous; but, as delay was folly, I and Hyrum jumped overboard, and tried our faith at walking upon the water. At first we sank in the water nearly to our knees, but as we proceeded we increased in faith, and were soon able to walk upon the water. On looking towards the burning boat in the east, we saw that it was drifting towards the wharf and the town, with a great flame and clouds of smoke; and, as if by whirlwind, the town was taking fire, too, so that the scene of destruction and horror of the frightened inhabitants was terrible.
