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:
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:
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:
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.
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.
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.
[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.
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