"IT" will SHOW you all things that you must do!

In 2 Nephi 32, Nephi wrote:

Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do. 

Wherefore, now after I have spoken these words, if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark. 

For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do. (2 Nephi 32:3-5)

Using the foregoing verses, many within the Church suggest that the words of Christ will tell us all things what we should do and the Holy Ghost will show us all things what we should do. It is true that these verses teach us that the words of Christ will tell us all things what we should do, but they do not teach that the Holy Ghost will show us all things what we should do. Although the Holy Ghost may show us things from time to time, these verses cannot be used as the basis for teaching that he will show us all things what we should do. "To show" a thing denotes a visual image that is being provided to the one who is seeking to see. The duty of the Holy Ghost is to testify of truth; to testify of God, the Father, and his Son, Jesus Christ. This he most often accomplishes when Spirit speaks to spirit in a still, small voice. No visual image is given at such times.

Furthermore, the context of these verses, the absence of pronouns within, and the precise punctuation all suggest that the Holy Ghost is not that thing who shows us all things what we should do. Verse 5 uses the word "it" as a noun, rather than as a pronoun. The Spirit is a personage (see D&C 130:22) and, thus, often is referred to using a masculine, personal pronoun. Such is the case when the LORD reminded us that the "Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you" (John 14:26).

Other verses that confirm the personal nature of the Holy Ghost include:

And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. (Acts 5:32)

Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 

(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) (Acts 8:15-16)

"It" is neuter language and, although there seems to be exceptions, is most often used to refer to inanimate objects, things, or concepts. Importantly, "it" is also preceded by a comma and the phrase "and receive the Holy Ghost" that is likewise preceded by a comma. Commas are used for two purposes: to separate items in a series and to set off nonessential elements from the flow of the sentence. The two commas used in verse 5 are used to set off nonessential elements from the flow of the sentence. Thus, if the nonessential elements of the verse are eliminated, the verse would read as follows:

For behold, again I say unto you that if ye will enter in by the way, it will show unto you all things what ye should do. (2 Nephi 32:5)

In context with the immediately preceding chapter, "it" can only be interpreted as being a reference to "the way", or the "example of Jesus." In 2 Nephi 31, Nephi teaches that Jesus Christ is the way. Thus, it is the WORDS of Christ that will TELL us all things what we should do, and it is his EXAMPLE that will SHOW us all things what we should do. Christ is our example; not the Holy Ghost. Rather, the Holy Ghost bears witness of him. In support of this conclusion, Nephi wrote the following description from the dialogue that he had with the Father, Son, and Holy Ghost, which are one God. Note the emphasis that is placed on following the example of the Son:

And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son. 

And also, the voice of the Son came unto me, saying: He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do. 

Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism--yea, by following your Lord and your Savior down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout praises unto the Holy One of Israel. 

And now, my beloved brethren, I know by this that unless a man shall endure to the end, in following the example of the Son of the living God, he cannot be saved. 

Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost. 

And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save. 

Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life. 

And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God. And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen. (2 Nephi 31:11-21)

It is Jesus Christ who is our example; He is the way. He was given, not only as a sacrifice for sin and an emissary to bear our burdens, but also as the example to show us all things that we must do. And those things which he did--his example--are written for us to read. Thus, we never need ask the question, "What would Jesus do?" Rather, the question that should be on our mind when a decision is placed before us is, "What did Jesus do?" Study to show thyself approved and then go and do likewise!

Thus, the word of God tells us all things that we must do, and the WORD OF GOD shows us all things that we must do!

Discerning Good from Evil

When I read these verses this morning, they were more deeply impressed upon my mind:

But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them;

And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. (2 Timothy 3:14-15)

Life is not about what we accomplish; it is about who we become. There are those, both in and out of the Church, who love God and, for a lifetime exercise their senses within the sphere that God has placed them to discern good from evil, the stated purpose for casting Adam and Eve out of the Garden. Of such, the apostle Paul elsewhere taught that "strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil" (Hebrews 5:14).

Being of "full age" may denote something of being more elderly. Thus, within the Church, those called to serve as stake patriarchs are of "full age" (generally older than 55) and have, by use of the scriptures, exercised their senses to discern good and evil. But I prefer to think of being of "full age" in a spiritual context. Thus, although a mere boy, Joseph Smith was one who the apostle Paul would consider to be of "full age". Note that the apostle uses the conjunction "even" to define what it means to be of "full age"--even those who by reason of use have their senses exercised to discern both good and evil. There are those who, at a very young age, learn to use the gospel to exercise their senses to discern good and evil. Mormon was a sober child and, although 10 years of age, had already used the scriptures (the learning of his fathers) to exercise his senses in like manner (Mormon 1:2).

Thus, the stated-purpose for our being cast out of the Garden, or learning by our own experience to discern good from evil, substantially finds fulfillment in using the truth, as discovered in the scriptures, to discern good from evil. The gospel of Jesus Christ is truth, or good, and comes of God. Therefore, it provides the means to discern that which is evil; for that which is not of God comes of the devil and is evil (Moroni 7:11-22). In the scriptures is a fulness of the everlasting truth. Thus, whatsoever is not found in them must be tested (see 2 Nephi 28:31) to determine whether it cometh of God or cometh of the devil, who is the father of all lies (2 Nephi 2:18).

In sum, learning the scriptures is fundamental to providing us with the ability to discern good from evil and becoming as God is. In fact, there can be no discernment of either good or evil without them, for they are the foil on which good and evil are imprinted.

However, the knowledge obtained from them will not cause one to become as God is. Rather, such knowledge must be used so as to exercise our senses to their right and lawful purposes. In short, a knowledge of the scriptures must be combined with priesthood ordinances and the making and keeping of covenants if the seed of the gospel is to bring forth unto its own likeness (see Alma 32:31).

Although not generally understood, the promise and responsibility of becoming like God is discovered in the Oath and Covenant that belongs to the Holy Priesthood. In D&C 84, this promise and responsibility is summarized:

For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies.

They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God.

Those who receive TWO PRIESTHOODS by ordinance and magnify their CALLING (i.e., their singular calling as noted in Alma 13:3-9) by service are sanctified unto the resurrection, or renewing of the body. In this process, they become:

1) the sons of Moses and of Aaron,

2) the seed of Abraham,

3) the church,

4) the kingdom (i.e., the kingdom of our God and of His Christ, or Zion, see JST Revelation 12:2-3, 7 and D&C 105:32), and

5) the elect of God.

Few things are more important for us to understand than these things. It is my prayer that each of us will use the scriptures so as to exercise our senses to discern good from evil. In our search of the truths found in them, may we be diligent to discover the five things that we are to become, how each relates to us, and how, by progressively becoming each, we may become a man in the likeness and stature of the fulness of Christ:

For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ.

And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit.

And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father.

And the Father teacheth him of the covenant which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world. (D&C 84:45-48)

We have a Heavenly Father who desires to teach His children individually and personally (see 1 John 2:20, 27)! The opportunity for this to happen, however, must be according to His way. It cannot happen without the scriptures and by using them to exercise our senses in discerning good and evil, without the ordinances of the temple, and without making and keeping sacred covenants to the end that we become the elect of God.

Taking the Holy Spirit as Our Guide

This purpose of this article is to review what constitutes "scripture" within the framework of The Church of Jesus Christ of Latter-day Saints and to encourage taking the Holy Ghost as our guide.

In Section 17.1.1 of Handbook 2: Administering the Church, the Church's official publication concerning policies and procedures, the following statement is provided:

The standard works of the Church are the Holy Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. In many languages, the Church has approved one edition of the Bible to be used in Church meetings and classes. Likewise, the latest authorized edition of the other three books of Latter-day Saint scriptures should be used. No other works are to be promoted or used in the Church as scripture (emphasis added).

Throughout recent centuries, many of the Brethren have confirmed this policy and have emphasized the foremost placement of the scriptures in our learning and adherence. One such apostle who became known for his love and knowledge of the scriptures was Elder Bruce R. McConkie. Placing the scriptures as the measuring stick against which "the truth of all things is measured", Elder McConkie noted:

That which harmonizes with them should be accepted; that which is contrary to their teachings, however plausible it may seem for the moment, will not endure and should be rejected.

The books, writings, explanations, expositions, views, and theories of even the wisest and greatest men, either in or out of the Church, do not rank with the Standard Works. Even the writings, teachings, and opinions of the prophets of God are acceptable only to the extent they are in harmony with what God has revealed and what is recorded in the Standard Works. When the living oracles speak in the name of the Lord or as moved upon by the Holy Ghost, however, their utterances are then binding upon all who hear, and whatever is said will without any exception be found to be in harmony with the Standard Works. The Lord's house is a house of order, and one truth never contradicts another. (Bruce R. McConkie, Mormon Doctrine, 764.)

Elder McConkie's father-in-law, Joseph Fielding Smith, likewise taught:

It makes no difference what is written or what anyone has said, if what has been said is in conflict with what the Lord has revealed, we can set it aside. My words, and the teaching of any other member of the Church, high or low, if they do not square with the revelations, we need not accept them. Let us have this matter clear. We have accepted the four standard works as the measuring yardsticks, or balances, by which we measure every man's doctrine. You cannot accept the books written by the authorities of the Church as standards in doctrine, only in so far as they accord with the revealed word in the standard works. Every man who writes is responsible, not the Church, for what he writes. If Joseph Fielding Smith writes something which is out of harmony with the revelations, then every member of the Church is duty bound to reject it. If he writes that which is in perfect harmony with the revealed word of the Lord, then it should be accepted. (Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., Salt Lake City: Bookcraft, 1954–56), 3:203

In Deuteronomy 18:21-22, this principle was taught to the children of Israel. It really differs little from what President Joseph Fielding Smith taught:

And if thou say in thine heart, How shall we know the word which the Lord hath not spoken?

When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

And finally, President Harold B. Lee declared:

It is not to be thought that every word spoken by the General Authorities is inspired, or that they are moved upon by the Holy Ghost in everything they write. I don't care what his position is, if he writes something or speaks something that goes beyond anything that you can find in the standard church works, unless that one be the prophet, seer, and revelator—please note that one exception—you may immediately say, "Well, that is his own idea." And if he says something that contradicts what is found in the standard church works, you may know by that same token that it is false, regardless of the position of the man who says it. We can know or have the assurance that they are speaking under inspiration if we so live that we can have a witness that what they are speaking is the word of the Lord. There is only one safety, and that is that we shall live to have the witness to know. President Brigham Young said something to the effect that "the greatest fear I have is that the people of this Church will accept what we say as the will of the Lord without first praying about it and getting the witness within their own hearts that what we say is the word of the Lord. (Harold B. Lee, Stand Ye in Holy Places, 162 - 163.)

Even the footnotes, cross-references, dictionaries, maps, and topical guides contained within the Standard Works do not, of themselves, constitute scripture, or comprise doctrine. When appropriately used, these tools prove to be very helpful, but if they become the focus of our study, they may actually serve as a distraction from what the Lord would have us know in the verses they serve. In a talk that is now used as part of the pre-service readings for Seminary Teachers, Elder McConkie set forth several keys of advice and one word of warning that enable one's understanding of the scriptures and, more particularly, the Bible. The tenth key of advice he offered pertained to the foregoing list of scriptural aids, of which he was a substantial contributor. Concerning such, and our need to use them wisely and appropriately, he commented:

I received a letter from a seminary teacher in which he criticized our new scriptural publications because they had footnotes, cross-references, and teaching aids. He argued that these were crutches which kept people from that intensive study in which they would make their own cross-references.

Well, I for one need these crutches and recommend them to you. They include the Joseph Smith Translation items, the chapter headings, the topical guide, the Bible dictionary, the footnotes, the gazetteer, and the maps.

None of these are perfect; they do not of themselves determine doctrine; there have been and undoubtedly now are mistakes in them. Cross-references, for instance, do not establish and never were intended to prove that parallel passages so much as pertain to the same subject. They are aids and helps only. Certainly [on a scale of 1 to 10, with 1 being "most important"] they rate a four or five in importance. Use them consistently.(Teaching Seminary Preservice Readings Religion 370, 471, and 475, (2004), 123–32).

Based on the foregoing definitions of what constitutes scripture, the 1979, 1981, and 2013 edition of the Latter-day Saints' Standard Works neither added to nor diminished the scriptures. But for a few changes in spelling and punctuation, the text of the doctrine of Christ remained untouched. Indeed, with very few exceptions, the scriptures have not changed since the prophet Joseph Smith received his final recorded revelation given to the entire body of the Church of Jesus Christ on January 19, 1841.

As we approach General Conference, I believe what we can expect to hear over the pulpit can generally be summarized into a few (not comprehensive) guiding principles:

• have faith in the Lord, Jesus Christ,
• be obedient to God's commandments,
• repent of past mistakes,
• receive the ordinances of the gospel,
• study the scriptures daily,
• attend the temple often,
• be kind, love, and serve others,
• share the gospel with others,
• be patient and diligent in affliction, and
• pray to the Lord for guidance.

Some attend General Conference every year with their ears attuned only to the spectacular and unusual. As conference concludes and they return home having received the same plain and precious truths taught for so many years, when eagerly asked by another, "what did you hear at General Conference?", they foolishly reply, "Nothing". To them, the question may be posed, "For what purpose did you receive the gift of the Holy Ghost?" At the other extreme will be those who wait to proceed with their lives until the prophets speak. They conclude General Conference believing that all that was said is to be their only guide until the prophets speak again in the General Conference that follows. To them, the question may be posed, "For what purpose did you receive the gift of the Holy Ghost?" In the balance will be those who prayerfully study what was spoken by the living prophets, focusing on the scriptures and Spirit to support and provide relevant counsel for them and those over whom they have responsibility. In the balance will be those who stay within the mainstream of the Church.

Importantly, nearly all that we hear today from prophets, seers, and revelators is counsel as to how we are to conduct our lives within the context of our present environment. This counsel must be followed if we are to remain safe in our environment and obedient to God. Certainly, if all members of the Church were applying the counsel given, The Church of Jesus Christ of Latter-day Saints would be now and always the greatest power for good upon the face of the earth. But, if the foregoing principles were applied, then the counsel that was to given each General Conference would be generally and widely known, even before it was given.

Based on the foregoing, the scriptures comprise what is known as the doctrine of Christ, whereas, the words of the living prophets define how that doctrine may be applied to bless and protect us within our unique circumstances. On this basis, the words of the living prophets and the words of those past, as contained in the Standard Works, are of equal value; both must be held to and adhered to that temporal and spiritual salvation might be found.

Joseph Smith taught that there are duties that naturally devolve upon the individual saint. Of great import, one of these duties is obtaining for ourselves revelation needed to guide our lives in righteous, holy ways. If this duty is neglected with the hope that a living prophet will somehow make up for our personal neglect once every six months, "our minds will be darkened" and salvation lost (see Joseph Smith, Teachings of the Prophet Joseph Smith, 237). President Brigham Young likewise succinctly taught this principle:

What a pity it would be if we were led by one man to utter destruction! Are you afraid of this? I am more afraid that this people have so much confidence in their leaders that they will not inquire for themselves of God whether they are led by Him. I am fearful they settle down in a state of blind self-security, trusting their eternal destiny in the hands of their leaders with a reckless confidence that in itself would thwart the purposes of God in their salvation, and weaken that influence they could give to their leaders, did they know for themselves, by the revelations of Jesus, that they are led in the right way. Let every man and woman know, by the whispering of the Spirit of God to themselves, whether their leaders are walking in the path the Lord dictates, or not. This has been my exhortation continually. (Brigham Young, Journal of Discourses, 9: 150.

President Young has been quoted numerous times by subsequent prophets and apostles including Harold B. Lee, Marion G. Romney, Ezra Taft Benson, Neal A. Maxwell, and James E. Faust.

The foregoing quotes and comments are not made, in the least, to weaken the words of living prophets and apostles. Rather, they are given in hopes that their words will be strengthened and applied daily, rather than sporadically in 6-month intervals.

In conclusion, I quote President Harold B. Lee who gives us timeless counsel concerning how we are to use and view the scriptures:

It is only as we forsake the traditions of men and recover faith in the Bible, the truth of which has been fully established by recent discovery and fulfillment of prophecy, that we shall once again receive that inspiration which is needed by rulers and people alike.

...I say that we need to teach our people to find their answers in the scriptures. If only each of us would be wise enough to say that we aren’t able to answer any question unless we can find a doctrinal answer in the scriptures! And if we hear someone teaching something that is contrary to what is in the scriptures, each of us may know whether the things spoken are false--it is as simple as that. But the unfortunate thing is that so many of us are not reading the scriptures. We do not know what is in them, and therefore we speculate about the things that we ought to have found in the scriptures themselves. I think that therein is one of our biggest dangers of today.

...The Lord has given us in the standard works the means by which we should measure truth and untruth. May we all heed his word: “Thou shalt take the things which thou hast received, which have been given unto thee in my scriptures for a law, to be my law to govern my church." (D&C 42:59)"(Harold B. Lee, "Find the Answers in the Scriptures", Dec 1972 Ensign)

Prayer, offered morning and evening in conjunction with scripture study, is a temple pattern depicted as far back as the Tabernacle Moses built (see Exodus 30:6-8). As we prepare for General Conference and hearing the words of prophets, I challenge each to properly prepare by applying the temple pattern of daily prayer and scripture study that our faith may increase and that personal revelation will become the guidance by which we live.

Perfect Paradox - Preface

Joseph Smith (1976) taught that “the things of God are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out” (p. 137). But not all things, even those worthy of God’s attention, carry the same weight or deserve equal time. In his book, Grace Works, Robert L. Millet (2003) expresses that—

Some things simply matter more than others. Some topics of discussion, even intellectually stimulating ones, must take a back seat to the more fundamental verities. That is the case with what the scriptures call the doctrine of Christ, those foundational truths associated with the person and powers of Jesus the Messiah. Who he is and what he has done are paramount and central issues. All else, however important, is secondary (p. 8).

Hence, if properly focused, our attention will be upon the fundamental principles of our religion, including “the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; all other things which pertain to our religion,” taught the prophet Joseph Smith, “are only appendages to it” (p. 121). Elder Boyd K. Packer (1977) likewise observed that Christ and His atonement “. . . is the very root of Christian doctrine. You may know much about the gospel as it branches out from there,” he said, “but if you only know the branches and those branches do not touch that root, if they have been cut free from that truth, there will be no life nor substance nor redemption in them” (p. 80).

Given this emphasis placed on the Savior, His life, and example, it is no surprise that all that we teach in the Church should be couched in the testimony of Jesus. Elder Dallin H. Oaks (2002) declared:

The reality of our total dependence upon Jesus Christ for the attainment of our goals of immortality and eternal life should dominate every teaching and every testimony and every action of every soul touched by the light of the restored gospel. If we teach every other subject and principle with perfection and fall short on this one, we have failed in our most important mission (pp. 117-118).

Indeed, the WORD of God—that great whole into which all truth can be circumscribed—is more important than all else.[1] And although a study of the WORD should not be a hobby to the exclusion of all other pursuits, His word must be more than an appetizer and His countenance more than portraits on our wall.[2]

It is with these thoughts in mind that I have approached this publication. While I have drawn upon the words and writings of latter-day prophets and apostles coupled with other inspired authors in compiling this work, it is intentionally written with a scriptural focus to invite the reader into these sacred textbooks. For this I do not apologize, for the scriptures are the standard against which all truth is to be measured. “The books, writings, explanations, expositions, views, and theories of even the wisest and greatest men, either in or out of the Church, do not rank with the standard works,” taught Elder McConkie (1966). “Even the writings, teachings, and opinions of the prophets of God,” he continued, “are acceptable only to the extent they are in harmony with what God has revealed and what is recorded in the standard works” (p. 765).[3]

From modern revelation, I have discovered, with the assistance of my sweet wife, that the “best books” from which we are to learn by study and faith are the scriptures. There are other books that are good, and certainly some that are better than others. However, such books, whatever they may be, do not qualify as “the best.” In the dedicatory prayer of the Kirtland temple, the prophet Joseph Smith taught that we are to seek “diligently and teach one another words of wisdom . . . out of the best books even by study and also by faith.”[4] Afterwards, identifying the scriptures as the “best books”, the prophet prayed “And do thou grant, Holy Father, that all those who shall worship in this house may be taught words of wisdom out of the best books, and that they may seek learning even by study, and also by faith, as thou hast said.”[5] The only books permitted through temple doors are the scriptures. They are the principle books from which one is to obtain learning by study and faith. In the Church’s Handbook of Instruction that outlines the sacred obligation given to local leaders to maintain the uniformity and purity of Church doctrine, the following instruction is given:

The standard works of the Church are the Holy Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. In many languages, the Church has approved one edition of the Bible to be used in Church meetings and classes. Likewise, the latest authorized edition of the other three books of Latter-day Saint scriptures should be used. No other works are to be promoted or used in the Church as scripture.[6]

Continuing, the Handbook further notes that “the doctrines of the Church are found in the scriptures and the teachings of latter-day prophets and apostles. The Lord instructed, ‘The elders, priests and teachers of this church shall teach the principles of my gospel, which are in the Bible and the Book of Mormon, in the which is the fulness of the gospel’ (D&C 42:12; see also D&C 52:9, 36).”[7]

Concerning the manner in which we use these Standard Works to teach, Elder Richard G. Scott (2003) declared: “You’ve observed, and I’ve found time and again in my life, that a paraphrased scripture doesn’t carry the power of when the actual words are used. And for those students who may have difficulty memorizing, they could read the scripture rather than paraphrasing it. The actual words give much more strength in truth being communicated” (p. 16).

In view of this focus, the greatest value to be derived from reading this publication will come from studying the scriptures referenced herein.[8] Albeit, it is possible to receive the word of truth by some way other than the Spirit of truth (see D&C 50:19-20). Therefore, appropriate caution should be exercised when reading the writings of another. It might be well to be reminded that “reading the experience of others, or the revelation given to them, can never give us a comprehensive view of our condition and true relation to God. Knowledge of [such] things,” taught the Prophet (1997), “can only be obtained by experience through the ordinances of God set forth for that purpose” (p. 375). “Spring water,” he continued, “[always] tastes best right from the fountain” (p. 574), meaning that “the best way to obtain truth and wisdom is not to ask it from books, but to go to God in prayer, and obtain divine teaching” (p. 495).

Whenever we seek learning, even from the best books, we are instructed to do so “by study (reason) and also by faith (revelation)” (D&C 88:118).[9] Addressing the importance of inviting the Spirit into our personal study of the Savior’s life, Elder McConkie (1981) reminded:

In the final analysis, there is no way . . . to understand any Messianic prophecy, or any other scripture, except to have the same spirit of prophecy that rested upon the one who uttered the truth in its original form. Scripture comes from God by the power of the Holy Ghost. It does not originate with man. It means only what the Holy Ghost thinks it means. To interpret it, we must be enlightened by the power of the Holy Spirit . . . . Truly, it takes a prophet to understand a prophet, and every faithful member of the Church should have ‘the testimony of Jesus’ which ‘is the spirit of prophecy’ (p. 44).

Personal revelation is the recipe to discovering all truth. As cited by Rulon T. Burton (1994), Elder John A. Widtsoe explained that “desire, prayer, study, and practice” are essential steps in this discovery. “They form the eternal price which must be paid for truth,” he stated. “This way,” he continued, “must be found by each person for himself. Another cannot desire, pray, study, or practice in our stead. Truth must be won individually” (p. 1072).

Importantly, this process by which we discover eternal truths must be overshadowed by the Spirit of prophecy and revelation if faith is to be engendered. Without the Spirit to grant it life, truth possesses no saving virtue in and of itself—an intellectual realization that God is our Creator and that Christ is our Redeemer is insufficient for salvation (see Hebrews 4:2). Devils believe and tremble (see James 2:19), but in their conviction there is only this denunciation—that “to him that knoweth to do good and doeth it not, to him it is sin” (James 4:17). In God’s realm, it is practice that makes perfect, not mere knowledge. Thus, Elder Widtsoe (Burton, 1994) concluded that “those who live most, live by truth” (p. 1072). For this reason, truth is often associated in scripture with another operative expression, such as “truth and righteousness” or “light and truth.” “A mere assent of the mind,” expressed Elder Talmage (1919), “to any proposition, without application and action, remains a mental concept and nothing more” (p. 51). Truth must be lived to have saving virtue.

I suggest “patience” is an appropriate addition to Elder Widtsoe’s four-step pattern of discovering truth. Not only must we follow his blueprint to be tuned to the inspiration of the Holy Spirit, but we must also be willing to “wait upon the Lord” (see Psalms 37:9). Truth is not only dispensed according to divine design, but it is also bestowed in the Lord’s due time.[10] “Many elements of truth,” declared Elder Packer (1996), “come only after a lifetime of preparation” (p. 14). Indeed, “it will be a great work,” declared the prophet Joseph, “to learn our salvation and exaltation even beyond the grave” (p. 230). In connection with this journey towards the perfect day, it is worthwhile suggesting that we get a compass and forget about the clock. It is far more important to know we are going in the right direction than knowing how long it is going to take us to get there.

WORKS CITED
Burton, R. T. (1994). We Believe: Doctrines and Principles of The Church of Jesus Christ of Latter-day Saints. Salt Lake City: Tabernacle Books.
McConkie, B. R. (1966). Mormon Doctrine (2nd ed.). Salt Lake City, UT, United States: Bookcraft.
McConkie, B. R. (1981). The Promised Messiah: The first coming of Christ. Salt Lake City: Deseret Book Company.
Millet, R. L. (2003). After All We Can Do . . . Grace Works. Salt Lake City, UT, United States: Deseret Book Company.
Oaks, D. H. (2002). With Full Purpose of Heart. Salt Lake City, UT, United States: Deseret Book Company.
Packer, B. K. (1977, April 3). Conference Report.
Packer, B. K. (1996). The Things of the Soul. Salt Lake City: Bookcraft.
Scott, R. G. (2003, August). CES Satellite Training Broadcast. Salt Lake City, UT, United States: The Church of Jesus Christ of Latter-day Saints.
Smith, J. (1976). Teachings of the Prophet Joseph Smith. (J. F. Smith, Ed.) Salt Lake City: Deseret Book Company.
Smith, J. (1997). Encyclopedia of Joseph Smith's Teachings. (L. E. Dahl, & D. Q. Cannon, Eds.) Salt Lake City, United States: Bookcraft.
Talmage, J. E. (1919). The Vitality of Mormonism. Salt Lake City: Deseret Book Company.

 FOOTNOTES

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[1] See Alma 7:7; compare D&C 76:41-42 and D&C 20:17-31.

[2] D&C 41:12. These words are given to the salvation of [the Lord’s] own elect” (see D&C 35:20), they who treasure up His word (see JS—Matthew 1:37) hear his word, (see D&C 29:7) and hearken to His word (see D&C 33:6).

[3] Elder Joseph Fielding Smith (1954-1956, pp. 203-204) concurred: “It makes no difference what is written or what anyone has said if what has been said is in conflict with what the Lord has revealed, we can set it aside. My words, and the teachings of any other member of the Church, high or low, if they do not square with the revelations, we need not accept them. Let us have this matter clear. We have accepted the four standard works as the measuring yardsticks, or balances, by which we measure every man’s doctrine . . . . You cannot accept the books written by the authorities of the Church as standards in doctrine, only in so far as they accord with the revealed word in the standard works.” The obvious exception to this general rule is when the prophet speaks in the name of the Lord. At such times, we are bound to accept his words as the voice of God.

[4] D&C 109:7.

[5] D&C 109:14.

[6] Handbook 2: Administering the Church, Section 17.1.1., Intellectual Reserve, Inc., 2013.

[7] Ibid, Section 17.1.3.

[8] Such a focused study would include serious pondering. Unfortunately, in today’s environment of ipods, handhelds, remote computers, and cell phones, so much of the time that would otherwise be spent pondering things of greater import is consumed by activities of lesser value. We would be well to learn from Elder Packer the technique of pondering in a busy world: “You have to learn to be alone in a crowd. You have to have such control. This is so important. We spend so much time in airports and in other noisy places. But I do no go there. I might be standing their physically, but I am not there spiritually, because I am thinking things and doing things in my mind. If you will learn to do that, then the Spirit will teach you.”

[9] Noting the distinction between learning by study versus learning by faith and tying learning by faith to revelation, Elder Dallin H. Oaks (1991) appropriately notes: “Seeking learning by study, we use the method of reason. Seeking study by faith, we must rely on revelation. Obedient to heavenly decree, we should seek learning by reason and also by revelation . . . . Reason involves thinking and demonstrating. Revelation involves hearing or seeing or understanding or feeling. Reason is potentially public. Revelation is invariably personal. Reason is a process. Revelation is an experience” (p. 16).

[10] See D&C 67:14.