But We Have the Book! -- That Same Spirit

"Ye cannot say, when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world" (Alma 34:. 34).

This series is about whether or not we believe the words of God in the Book of Mormon, keeping in mind that there are ways to measure our belief in His words. We talk a lot about faith, but belief seems to carry a lot of weight in the Book of Mormon. But they are related in that belief is faith, and faith is believing His words. It is not about knowing His words, or even about teaching them, but about believing them. For if we believe His words we will believe in Him, we will repent and turn to Him.

It is, after all, a belief or non-belief of His words that will separate us. Alma describes a desire to believe as exercising faith. It follows that believing Him is the best way to begin to exercise our faith in Him. It is the reason ministering angels declare the word of God to those they minister to (Moroni 7:25). If we just talk of faith but don't believe Him, we are just--talking. 

What does Amulek mean by the term "same spirit?" He makes it clear by telling us that it is the spirit that possesses our bodies at the time we die, and the spirit that will possess our bodies in the eternal world. A question arises as to whether he is referring to the spirit world as the eternal world, or the world we enter after our bodies and spirits have become inseparable. 

Regardless, the state of this 'same spirit' is THE factor in whether or not we will repent in this life. And the state of this 'same spirit' is THE factor in whether or not we will believe Him (2 Nephi 33:10). Notice the link between believing and repenting.

As I was preparing to write this post several ideas came into my mind. Because of this I can now say that I am understanding what the Lord meant when He said that His words are one Eternal Round. It is because all His words bring us back to Him and how important it is to believe His words. By believing His words we will turn to Him because His words are Him. It doesn't matter where we start on the Eternal Round, we will end up at the same starting point. If we start on the Eternal Round at belief, we end up at belief. If we start on the Eternal Round at repentance, we end up at repentance. All His words are One Eternal Round.

So with that in mind, that 'same spirit' spoken of by Amulek has everything to do with His words and whether we believe them, or at least initially, desire to believe them. Light and truth increases our intelligence, and because His words are light and truth, even His spirit, as we receive them our spirit is nourished with more light and truth, and we grow in intelligence. Our spirit is nourished and enlarged.

Joseph ties the intellect, the spirit, and the mind together when he said: 

"The mind or the intelligence which man possesses," says Joseph Smith, "is co-equal with God himself." 

What greater crime than the minimizing of such capacity? The Prophet continues, 

"All the minds and spirits that God ever sent into the world are susceptible of enlargement. . . . God himself, finding he was in the midst of spirits and glory, because he was more intelligent, saw proper to institute laws whereby the rest could have a privilege to advance like himself. The relationship we have with God places us in a situation to advance in knowledge."

As I thought about what Amulek said, many ideas on how our spirits are enlarged, it came to my mind that if our spirits can be enlarged they can also be contracted. We have been taught that it is the flesh that is tempted and weak and that Satan has power over the flesh. Could it be that Satan has power over the spirit as well? Yes, and the Book of Mormon makes it clear that without the Atonement, our spirits are subject to Satan, while our bodies are subject to death (2 Nephi 9:9-12). 

It is another "either or" that we discover. Our spirits are either being enlarged or they are being contracted. Like with His words, we are either receiving more or losing what we have.

"But ye are not in the flesh, but in the Spirit, if it so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his" (Roman 8:9). It is either or. Connect His Spirit dwelling in you with His words being found in you.

I first thought of 3 Nephi 11:1-7 where people gathered after the destruction in the land, and struggled to hear the voice speaking to them because they were conversing among themselves, and not looking toward the source of the voice, and therefore did not open their ears to hear the voice. 

Hearing Him enlarges our spirit. Conversing among ourselves and not looking towards the source of the voice contracts our spirit. Even when we 'hear' according to Nephi, we will not be brought to the light if we do not ask to understand (2 Nephi 32:4).

It is our spirit that is nourished (Moroni 6:4). It is His words that keep us in the right way (2 Nephi 31:19-20).

"For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit" (Romans 8:5). When Paul says that our spirits are willing, but the flesh is weak, he teaches that a willing spirit is one that is ready to be nourished. And because the scriptures link our hearts and minds with our spirits, we can begin to understand that the 'same spirit' is the one we have either nourished or have not nourished with His light and truth.

Spirits have different intelligence and spirits grow in intelligence as they receive more light and truth. Those whose spirits have not received light and truth are subject to the flesh, and the more they are assimilated into the world, the more removed from light and truth they become. And because it is generational, it becomes more difficult to break the chain spoken of by the Lord in D&C 123, because the creeds of the fathers are riveted upon the hearts of the children, the later generations groan under the weight of its iniquity.

Another thought that came to my mind is the scripture that says "...if ye could be healed by merely casting your eyes that ye might be healed, would ye not behold quickly, or would ye rather harden your hearts in unbelief... (Alma 33:21)? If you had the opportunity to look and live, would your spirit be responsive to this test of your belief?

Joseph said: "We consider that God has created man with a mind capable of instruction, and a faculty which may be enlarged in proportion to the heed and diligence given to the light communicated from heaven to the intellect; . . . but . . . no man ever arrived in a moment: he must have been instructed . . . by proper degrees. The things of God are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out. Thy mind, O man! if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens."

Contracted minds/spirits will not stretch any higher than what is most important to them, i.e., their god.

Another indicator of a contracted spirit is the lack of thirst for the word of God. There is no hunger. We settle for spiritual twinkies instead of light and truth. I am reminded of all the fruit that we bear, none of which is good. There is no desire to search, no desire to believe. Is that 'same spirit' one who believes that she is already good enough, that there will be some things to forgive, but because of the Lord's love, she will be ushered into the blessings of the great beyond?

"Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection. And 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 130:18-19).

Is there no Spirit of Inquiry? Avraham Gileadi wrote:

"Paul and Silas’ missionary experience with the Jews in the synagogue at Berea reveals a telling contrast between the early saints who searched the scriptures daily to determine what God was saying in his Word and those who remained content to listen to the brethren’s preaching: 

“These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women who were Greeks, and of men, not a few” (Acts 17:11–12). 

If searching the scriptures daily to see what they said—not only what Paul and Silas preached—defined saints as “more noble” before God, then wouldn’t it profit saints today to emulate their example, especially in a day when those scriptures are beginning to be fulfilled? 

Certainly, the early saints had fulltime professions like the saints do today that perhaps required the bulk of their daytime hours to sustain life. Yet, the scriptures they had and searched—most likely the words of Isaiah that predict the first and second comings of Jesus Christ—set their faith on fire. 

Religious Jewish traditions to this day focus on searching the Torah to elicit the truths of God that sustain them through life’s challenges. Jews have traditionally eschewed the practices of the Gentiles such as the games and circuses these loved to attend. Even though Jews were scattered around the world, and were judged and persecuted by non-Jews for being different, God was still the center of their lives. 

But isn’t being different also what characterizes church members today, and within the body of the church what characterizes persons who search the words of God? Isn’t the spirit in inquiry shared by saints and Jews ancient and modern what sets them apart from secular Jews and saints-in-name only? 

Wasn’t that what distinguished Nephi, who inquired of the Lord, from his brothers, who didn’t? Do we realize that the gap between searchers and listeners-only has so widened that in just one generation almost the entire church has moved into a non-searching mode? When prophecy fails—as Isaiah says—where will the saints turn who have never exercised these spiritual skills but relied instead on what non-searchers told them?" (emphasis added)

I have raised more questions than answers in this post, and because our spirits differ in the amount of intelligence obtained, we can see that there are no two spirits that are the same. Being called upon to repent, however, does require that our spirits be in such a condition as to be receptive to the light and truth communicated to our spirits. It is not the light that is missing, but a 'willing' spirit that has not been given an opportunity to respond to the light and truth. This is just another way to see how the Book of Mormon convicts us. It contains the light and truth and whether we search it out, receive it in our hearts and desire to receive more light and truth, it will remain a contracted spirit. We have the book!

Next: But We Have the Book! - And It Was Written For Us.

But We Have the Book! -- We Make the Word of God of None Effect

"Howbeit in vain do they worship me, teaching for doctrines the commandments of men. For laying aside the commandments of God, ye hold to the tradition of men.... Full well ye reject the commandments of God, that ye may keep your own tradition. Making the word of God of none effect through your tradition, which ye have delivered: and many such things do ye" (Mark 7:7-9; 13).

This is a talk, at least a version of it, given in my French ward in Metz, France on October 27, 2024, given in English, but posted here so it can be shared via a link.

I enjoy being part of your family. We are, after all, brothers and sisters and hope to be part of the Lord's eternal family. But I am getting older which is both a blessing and a curse. Just the other day, I went into an antiques store and they would not let me leave! But being older, I have had many years to feast upon the words of God and He has blessed me with the Spirit of Revelation and the Spirit of Prophecy. Following my own Road to Damascus experience many years ago, I turned to His words and have been feasting upon them ever since. 

Think of me today as an older family member teaching you some of what the Lord has revealed to me through His words, one who knows the difference between the word of God and the teachings of men mingled with scripture. I want you to taste the exceeding joy of which I have tasted, and know as I know.

The word of God is the focus of the entire Book of Mormon. He has given us His words which He tells us are truth, light, spirit, even the spirit of Jesus Christ. There is a reason we are told to live by every word that proceedeth forth from the mouth of God.

But Christ has warned us that by our traditions we make His words of none effect.

When religious tradition replaces the Gospel of Jesus Christ; when we place the emphasis on us; when we attempt to justify ourselves because of our good works; when we merely parrot back or echo a conference talk, we make the word of God of none effect through our religious traditions.

The topic I was assigned comes from a Talk by Elder Soares. It is entitled "Followers of the Prince of Peace." Elder Soares encourages us to be more like our Savior. But the method to do so includes a word that waters down the word of God. And that word is 'strive' as in "strive to develop" the attributes of Christ.

Religious traditon puts the focus on us striving to develop these attributes, when the scriptures clearly teach that it is Christ that changes us. It is a fiction to think that by further, better and more aggressive living, or by striving harder, we can become like Christ. 

The word of God teaches us something that, if we believe His words, we will come to know that the Gospel of Jesus Christ is not about improvement, but about redemption. It is a Gospel of repentance, not a gospel of performance.

Transfiguring the word of God even a fraction perverts it, and

changes the truth of God into a lie. 

Let me give you just a few examples contrasting our religious traditions with the word of God, and how tradition makes the word of God of none effect. 

1. Religious tradition teaches us to love more and better by our own efforts. 

Christ teaches that "charity is the pure love of Christ...and whoso is possessed of it at the last day, it shall be well with him." And how do we possess it? "pray unto the Father will all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ (Moroni 7:48).

2. Religious tradition teaches us to follow the brethren. 

The word of God teaches us to never put our trust in the arm of flesh, in no person, but to "look to God and live" (Alma 37:47), and to live "by every word that proceedeth forth from the mouth of God" (D&C 84:44), not by every word that comes from the pulpit, unless it is the word of God. But only those who speak with the Tongue of Angels will know the difference (2 Nephi 31:14). 

3. Religious tradition teaches us to 'live the gospel."

The word of God teaches us that Christ is the Gospel, the Good News, sent by his Father to save us from our sins, first as Jehovah, then as the mortal Jesus and finally as the resurrected Jesus, to deliver His everlasting Gospel: mercy to all those who repent, and justice to all those who do not repent (3 Nephi 27:13-21). 

4. Religious tradition teaches that repentance is a change of behavior, feeling sorry, and paying some penance.

The word of God teaches us that repentance means to turn to Christ and put all our trust in Him, relying wholly upon His merits, and that only the penitent are saved. 

5. Religious tradition teaches us to be good, make good choices, and be good examples.

The word of God teaches us to choose good, not human goodness, but the goodness of God, and that we do not merit anything of ourselves. 

His words also teach us there are only two choices: Good or Evil, but only as His words define Good and Evil.

He teaches us that we should hold up His light, and not our tiny spark.

Ask yourself this question:

Is my faith so little that I cling to the deeds that I do, calling them good, because I am afraid to see the evil in me? And yet it is only through seeing the evil in me that I can exercise the faith to see the good in Him.

6. Religious tradition teaches us that the gospel is about our worthiness and our righteousness. 

The word of God teaches us to always retain in remembrance our unworthiness (Alma 38:14), and that only God is righteous. 

We cannot be righteous, but we can be, as Elder Soares reminds us, followers of His righteousness, and can be saved only because of His righteousness. 

7. Religious tradition teaches us to keep the commandments, and depending on who is teaching, the list is long and detailed like a modern day Law of Moses.

The word of God teaches us to obey the commandments of God, and then defines His commandments as repentance, baptism, enduring in faith in Christ until the end (3 Nephi 27:16), and

to "give diligent heed to the words of eternal life" (D&C 84:43) because His words will tell us all that we must do (2 Nephi 32:3). It is His righteousness that saves us, not our own.

8. Religious tradition counts as a good member of the church, one who pays tithing, attends meetings and the temple, reads the scriptures, fasts once a month, fulfills his or her duties, and who does not commit any of the serious sins.

The word of God says that only those who are repenting are of His Church (D&C 10:68-68). 

The Parable of the Pharisee and the Publican is a parable about the futility of religion (Luke 18:9-14). None of the Pharisee's good works justified him.

The word of God teaches us that it is only His church if it is built upon His gospel, and not upon the works of men or of the devil (3 Nephi 27:10-11).

9. Religious tradition puts the cart before the horse, measures our repentance and our righteousness by our works and our human goodness.

The word of God teaches that our works follow our repentance and are the fruits of our repentance. 

Some of the fruits of our repentance are being born again, saved by the grace of God, and saying nothing but repentance unto this generation. 

Those who are repenting are those who have experienced their own lost and fallen state, are harrowed up in their sins, and want to experience the Atonement and His mercy in their own lives. And want others to experience the same. Why? So that others may receive the mercy of God and avoid being judged by their works. 

We are also taught by the word of God that only Christ is good, and that no one doeth good except by the gifts and power of God. For if there be one among (us) that doeth good, he shall work by the power and gifts of God (Moroni 10:25).

10. Religious tradition teaches that when we partake of the sacrament we are renewing covenants we made at baptism. 

The word of God does not teach that we renew baptismal covenants when we partake of the sacrament. At baptism, we enter into His everlasting covenant, and are accounted as the salt of the earth and the savor of men. 

But if we lose that savor we become as salt that has lost its savor and is good for nothing only to be cast out. He tells us that He covenanteth with none except they that do repent (D&C 101:39-40).

When we partake of the bread and water we partake of His flesh and blood and witness unto God that we are repenting, that we are 'willing to' or 'want to' take upon ourselves His name, keep His commandments (repent and endure to the end), and always remember Him. 

We do not witness that we will, but that we are willing to. When we repent and turn to Him, he cures our tendency to turn away from Him. Again just two choices: turn to Him or turn away from Him.

I often wonder when I observe someone refusing the sacrament if they understand that only those who are not turned to Him or who are not repenting, are unworthy to partake. 

The problem with religious tradition is that it makes the word of God of none effect because it transfigures His words, mingles them with the teaching of men, and is anti-Christ because it puts the focus on us, and denies the gifts and power of God. 

It can take on a life of its own and cause us to believe we are on the path that leads to eternal life because we are religious. 

But only the word of God, or the Rod of Iron, gets us in the right way and keeps us there, but only if we hold fast, and only if we feast upon the words of Christ.

The Gospel of Jesus Christ is the power of God unto salvation, not the power of us unto salvation.

And what a glorious Gospel it is! 

Christ chose to take upon Himself the demands of Justice and save us from our lost and fallen state, from our sins, so that if we repent mercy will claim us and when we stand before Him at the judgment, He will find us guiltless (3 Nephi 27:13-21)! 

The news cannot be any better news than that! So rather than 'live the gospel' we should proclaim the Gospel!

Now, what do we hear in the gospel which we have received?

A voice of gladness!

A voice of mercy from heaven; and

A voice of truth out of the earth;

    glad tidings for the dead;

    a voice of gladness for the living      and the dead;

    glad tidings of great joy.

(D&C 128:19)

Next: But We Have The Book! - That Same Spirit

But We Have The Book! - Introduction

"And ye have not his word in you: for whom he hath sent, him ye believe not. Search the scriptures; for in them ye have eternal life: and they (His words) are they which testify of me" (John 5:38-39).

Our friends and former neighbors in Arizona were visiting us in France, and while driving to one of our destinations, I got into a discussion with Joe about the Book of Mormon. I explained that it was an ancient record written on metal plates and translated by Joseph Smith. His first question was, "where are these plates?" I answered that I didn't know, but that was irrelevant because we have the book. "Yes, I understand that," he answered, "but why don't you have the plates?" I then asked him if he was currently reading a book. He answered that he was, and so I asked "where is the manuscript? Do you need the manuscript when you have the book? Isn't the book evidence that there was a manuscript?" I asked.

I can understand why people are curious about the origins of the Book of Mormon, but the proof is in the book, not in its origins. My granddaughter's testimony of the Book of Mormon was shaken after she listened to a series of podcasts on the origins of the Book of Mormon. I had listened to one of these podcasts before, and had checked all the titles, and it struck me as the same old arguments that have been made since the Book of Mormon was published, attacks of Joseph Smith, DNA, translation from Reformed Egyptian, an explanation of how scholars can show the Book of Mormon as a 19th century text, New Testament writings in 3 Nephi, etc. 

But we have the book! How then do they explain the book? They can't, so they attack its origins and try to make an ancient record, a 19th century fabrication, using the same old and tired criticisms. But the book exists. No critic has ever given a credible explanation of where the book came from! Who wrote it? Who put it all together? Have you ever considered why critics want to shift the burden of proof to us? Because they can't explain away the book. The burden is on the critic.

My purpose here is not to answer the critics by presenting all the evidence. Hugh Nibley has already done that in An Approach to the Book of Mormon. 

No, I want to ask a question:

Whom do you believe? 

Christ or the critics?

The Lesser Portion

Two-hundred and twenty-one years ago, in the early hours of September 22, 1823, an angel appeared at the bedside of the prophet Joseph Smith. Moroni was there to announce the coming forth of an ancient record whose contents contained “the fulness of the everlasting gospel… as delivered by the Savior to the ancient inhabitants [of the American continent]” (Joseph Smith—History 1:34). 

The book had been previously “sealed by the hand of Moroni, and hid up unto the Lord,” effectively making it Moroni's message to declare (“Title Page of the Book of Mormon”).

We either believe or we do not believe that:

1) an angel appeared to Joseph Smith, 

2) that the Book of Mormon is an ancient record,

3) it contains the fulness of the everlasting gospel, and

4) that the fulness of the everlasting gospel was delivered by Jesus Christ to America's ancient inhabitants.

And you either believe them all, or you believe none of these.

Moroni’s record was divided into a lesser portion—which has since been translated as The Book of Mormon—and a greater portion, which has remained untranslated. 

In the record the Savior declared, “And when they shall have received this [the lesser part of the record], which is expedient that they should have first, to try their faith, and if it shall so be that they shall believe these things then shall the greater things be made manifest unto them. 

And if it so be that they will not believe these things, then shall the greater things be withheld from them, unto their condemnation” (3 Nephi 26:9-10 emphasis added).

In other words, the Book of Mormon was intended to come forth as a test to the latter-day Gentiles. If they embraced its message, they would receive greater light and knowledge. If their unbelief and false traditions led them to harden their hearts against its words, they would come under condemnation.

This clearly puts the burden on each of us to either embrace its message or harden our hearts against its words. The test is not whether we believe in the origin of the book, but whether we believe its words.

A short nine years following Moroni’s initial visit, September 22, 1832, the Lord declared that the Gentiles to whom these things had come (us) had indeed fallen into condmention for “treating lightly the things which you have received—which vanity and unbelief have brought the whole church under condemnation… 

And they shall remain under this condemnation until they repent and remember the new covenant, even the Book of Mormon and the former commandments which I have given them, not only to say, but to do according to that which I have written—

That they may bring forth fruit meet for their Father’s kingdom; otherwise there remaineth a scourge and judgment to be poured out upon the children of Zion” (D&C 84:54-58 emphasis added). 

This is a fulfillment of the prophecy by the Savior that those who do not believe the words in the book, will be under condemnation.

Faithfulness leads to receiving more light, unbelief leads to losing it: “And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction” (Alma 12:11; cf. 2 Nephi 28:30 emphasis added). 

“So to them the word of Jehovah remained: Line upon line, line upon line, precept upon precept, precept upon precept; a trifle here, a trifle there, that, persisting, they might lapse into stumbling and break themselves, become ensnared and be taken captive” (Isaiah 28:13 emphasis added). 

Therefore, it should be understood that the Lord’s warning of “a scourge and judgment to be poured out upon the children of Zion” would mark the full measure of Gentile condemnation (D&C 84:58; cf. D&C 45:28-32; 3 Nephi 20:28).

There is no compromise, no middle ground, no hedging. We either believe the words and receive them and then receive more light, or we do not believe the words and we lose what we may have had, and suffer the condemnation. This gives meaning to the Lord telling us His words are like a two-edged sword. "I am God; give heed unto my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my words" (D&C 11:2).

Inasmuch as the Lord’s covenant relationship to the Gentiles is mediated upon the terms set forth in the Book of Mormon—the new covenant of Christ’s gospel—the realization of such judgment would surely mark the Gentiles being “cut off from among [the Lord’s] people who are of the covenant” (3 Nephi 21:11): 

“Therefore Jehovah will cut off from Israel head and tail, palm top and reed, in a single day; the elders or notables are the head, the prophets who teach falsehoods, the tail” (Isaiah 9:14-15). This language comes in striking symbolic parallel to Laban’s own unfaithful stewardship over a scriptural record, whose head was consequently “cut off” by the very sword he once used to defend it (see also 1 Nephi 22:13, 19).

Should it come as a surprise that the Lord’s endtime judgments will begin on his own house, when this is the very thing He foretold? “Behold, vengeance cometh speedily upon the inhabitants of the earth, a day of wrath, a day of burning, a day of desolation, of weeping, of mourning, and of lamentation… And upon my house shall it begin, and from my house shall it go forth, saith the Lord; First among those among you, saith the Lord, who have professed to know my name and have not known me, and have blasphemed against me in the midst of my house” (D&C 112:24-26 emphasis added).

The Lord, who foresaw our day, exhorted: “Come unto me, O ye Gentiles, and I will show unto you the greater things, the knowledge which is hid up because of unbelief” (Ether 4:13). Will it not be the revelation of such “greater things” that the Lord will use to divide His people, both wheat and tare? When greater light breaks forth among the Gentiles, will we be among those who “perceive not the light,” and turn their hearts from God because of the precepts of men (D&C 45:28-32)? 

And when that generation sees the foretold overflowing scourge, will we be among those who curse God, or who stand firm in holy places, having believed Christ? 

Then why is it that in a day when searching and understanding the scriptures and prophecies of our day becomes a life-or-death issue—when the times become such that it is all men can do to separate the truth from an ever mounting onslaught of falsehoods—why are people still ensconced in worldly pastimes and trust in human institutions as sources of truth, and don’t believe Christ? Or don't believe Christ's words in the Book of Mormon?

Yet, like Laman and Lemuel, we continue to voice today’s equivalent of “We know that the people who were in the land of Jerusalem were a righteous people; for they kept the statutes and judgments of the Lord, and all his commandments, according to the law of Moses; wherefore, we know that they are a righteous people; and our father hath judged them” (1 Nephi 17:22).

In the very hour of God’s judgments coming upon his people for their wickedness, causing him to warn Lehi to leave Jerusalem, we find today’s equivalent of these two sons’ protesting that we have judged them, when, in truth, it is the Book of Mormon, that which was spoken by prophets and by Christ, that does so. 

And such will sadly remain their mantra until the times overtake them

There comes a point in people’s spiritual progression or regression, in other words, that they are either of one mind or another. Either God’s truth is in them sufficiently so that they gladly receive further light and knowledge, or they object to the truth if it is told them. But they will not be able to continue to fight against the light, Christ's words.

There is a difference between believing Christ and believing in Christ. Believing in something or someone is irrelevant. Our belief does not make something true or not true. But believing Christ is relevant. And to make it simpler, we either believe Him or we don't. 

It is either one or the other and there is no in between. But belief in Christ is multifaceted. We can believe in Him, or not believe in Him, or we can say we don’t know, or we can believe that He was just a great teacher, but not the Son of God, and on and on. 

But when it comes to believing Him, it is either yes or no. We can never plead ignorance! We can never say we did not know! The reason is that Christ said He only teaches what His Father commanded Him to teach, the words of His Father. And because His words are truth (the only truth), to believe Christ is to believe His Father's words, or to believe the truth, no matter who speaks it. The Parable of the Sower is everyone's story.

This is where the Book of Mormon surpasses all other scripture. It is filled with the words of God! 

And what is our response to this marvel of all marvels? To treat it lightly and put it aside in favor of putting out trust in men, our religious works, our goodness. "We know that active members of the Church of Jesus Christ are a righteous people for they attend the temple, pay their tithing, attend their meetings, fulfill their duties, believe they are on the covenant path, believe their leaders, and talk about Christ."

"Now behold, my brethren, I would ask if ye have read the scriptures? If ye have, how can ye disbelieve on the Son of God" (Alma 33:14 emphasis added)?

It is no wonder that "Thou art angry, O Lord, with this people, because they will not understand thy mercies which thou hast bestowed upon them because of thy Son" (Alma 33:16 emphasis added). 

We cannot believe what we do not know.

Next: But We Have the Book! -- We Make the Word of God of None Effect

Repentance: Come Unto Jesus

These posts on Repentance are intended to be read in order beginning with Repentance: Introduction. At the bottom of each post is a link to the next post. This is the concluding post.

My concern is not and has not been to make new converts, but rather "to save from perishing a soul that has already known Christ," seeing to it that as many as possible pass "the fiery test ahead," keep the faith that many are losing, and so reach the goal of glory beyond. And by keeping the faith, I don't mean being a faithful member of the church. I mean as Alma said to his son Shiblon, "I trust that I shall have great joy in you, because of your steadiness and your faithfulness unto God..." (Alma 38:2 emphasis added). 

I've attempted, in this series on repentance, to use God's words which define repentance, and teaches why and when we must repent. Through His words He invites us, commands us, teaches us, sends messengers, and gives us additional written records and revelations. But He also warns us, using His justice or anger and wrath, to accept His mercy. I have, through this series on Repentance, attempted to use all these methods in the hope that perhaps even one, who is not presently repenting, will turn to Christ, repent and accept His mercy.

In this summary, I would like to make a comment about being "baptized unto repentance" as it sheds light on both baptism and repentance. In Mormon's epistle to his son Moroni, found in Moroni 8, we find a clear analysis of why we are baptized unto repentance, and not just baptized. The distinction is important. Baptism is not an end, but the beginning.  Baptism is not only the first fruits of our repentance, but we are baptized unto repentance, even those who are baptized after the age of accountability. It is the ordinance that both follows and precedes repentance in one instance, and precedes repentance in another. Note that in this epistle Mormon is teaching us the words of Christ. 

He says: "Listen to the words of Christ, your Redeemer, your Lord and your God. Behold, I came into the world not to call the righteous but sinners to repentance; the whole need no physician, but they that are sick; wherefore, little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it had no power over them..." (Moroni 8:8 emphasis added).

Little children need no repentance because they are not capable of committing sin, and the curse of Adam, the fall, has no power over them.

Moroni then says, "behold I say unto you that this thing shall ye teach--repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their little children" (Moroni 8:10 emphasis added). 

So anyone who is accountable and capable of committing sin is sick, and needs repentance. All but little children who are not yet accountable, are under the curse of the fall of Adam unless they repent.

"And their little children need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins" (Moroni 8:11 emphasis added).

This phrase "baptism is unto repentance" changes the way we should teach baptism. It is not about becoming a member of the church, but about being able to take advantage of the gift of repentance. One cannot continually repent unless one is baptized, and, except for little children, one cannot be baptized unless one repents. And the Lord says to teach parents that they must repent and be baptized. I want to emphasize that both children and adults are baptized unto repentance, for with adults, baptism is the first fruits of repentance, continually repenting is also a fruit of repentance. And saying nothing but repentance unto this generation follows as a fruit of our repentance. Why? Having received the mercy of Christ, we want all to receive His mercy.

"But little children are alive in Christ, even from the foundation of the world..." (Moroni 9:12).

As are those who are baptized and are repenting.

I want to end this series with an invitation to come unto Christ with these scriptures.

Jacob 1:6-7 "And we also had many revelations, and the spirit of much prophecy; wherefore, we knew of Christ, and his kingdom, which should come. Wherefore we labored diligently among our people that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means he should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness" (emphasis added).

In other words, before it is too late. Before God withdraws His spirit and the window for repentance closes.

Omni 1:26 Amaleki wrote: "And now my beloved brethren, I would that ye should come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption. Yea, come unto him, and offer your whole souls as an offering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved" (emphasis added).

I love that Amaleki says to partake of His salvation, and the power of His redemption.

3 Nephi 30:1-2 "Hearken, O ye Gentiles and hear the words of Jesus Christ, the son of the living God...saying: Turn, all ye Gentiles, from your wicked ways; and repent of your evil doings, of your lyings and deceivings, and of your whoredoms, and of your secret abominations, and your idolatries, and of your murders, and your priestcrafts, and your enveyings, and your strifes, and from all your wickedness and abomination, and come unto me, and be baptized in my name, that ye may receive a remission of your sins, and be filled with the Holy Ghost, that ye may be numbered with my people who are of the House of Israel" (emphasis added).

Within this list there are any number of things we need to turn from. It is not cumulative. I might say a word about "your murders." Alma wrote that he murdered many of his people because he led them astray. We do the same when we do not teach using the word of God, so it is not easily dismissed that being a murderer may apply to us.

Alma 37:8-12 (Alma is instructing his son Helaman on the importance of the records that have been kept and preserved, for by these small and simple words kept on these records, shall great things come to pass.) He then writes "And now, it has hitherto been wisdom in God that these things (these words) should be preserved; for behold they have enlarged the memory of this people, yea, and convinced many of the error of their ways, and brought them to a knowledge of their God unto the salvation of their souls. ...these records and their words brought them unto repentance; that is, they brought them to the knowledge of the Lord their God, and to rejoice in Jesus Christ their Redeemer. ...I only say they are preserved for a wise purpose, which purpose is known unto God; for God doth counsel in wisdom over all his works and his paths are straight, and is course is one eternal round" (emphasis added).

Moroni 10:32-33 "Yea, come unto Christ and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God Ye are perfect in Christ, ye can in nowise deny the power of God. And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins that ye become holy, without spot" (emphasis added).

These are the promises and blessings of our repentance. 

I introduced the subject of Repentance with the statement that repentance is the most misunderstood doctrine of the Gospel of Jesus Christ, because so many have bought into the traditional concept of repentance as a change of behavior and paying some penance.

Next we learned the Lord's definition of repentance means turning to Him and having faith in Him, and relying totally on His merits and righteousness. It is not a one and done proposition, but repenting is continual, and we endure to the end with faith in Christ to validate our repentance.

This was followed by why we need to repent. Simply, we repent to overcome our condition caused by the fall, to avoid the justice of God and receive His mercy.

Godly Sorrow was taught as the only sorrow that brings about repentance, and that Godly Sorrow is experiencing the goodness of God and our nothingness. Being sorry is not Godly Sorrow.

I wrote about why we need to repent, and why we are to say nothing but repentance unto this generation. Rather than live the gospel we are to proclaim the gospel. 

Next we read about grace and how we are saved by grace, not after all we can do, yet we are saved by grace after all we can do. This paradox manifests to us that grace is not something we earn by doing all we can do. But grace is something we attain to by repenting, which is all we can do.

The Lord has given us the means to identify when others are repenting. He tells us that "by their fruits ye shall know them." What are those fruits? One fruit we identified was that those who repent spend their lives saying nothing but repentance to others, so that they too can experience the mercy of God. 

You were introduced to fruits that are not fruits meet for repentance, and while we bring forth all manner of fruits, none of it is good.

The contrast between those who are members of the Church of Jesus Christ of Latter-day Saints and those who are of His church was discussed. The Lord revealed that only those who repent are of His church. We can be a member of record and still not be of His church if we are not repenting.

There are those who will not hear and will not know, notwithstanding they are invited to repent. To these the Lord has warned that if they do not repent they will suffer the justice of God.

Perhaps it was new to you that the Lord covenanteth with none save it be with them that repent. This truth sheds some light on the idea of the covenant path.

You were introduced to Michael from Duchesne, a modern type of Samuel the Lamanite, and we learned that the conditions that existed in Zarahemla also exist in Salt Lake City or other cities round about. We know that the Lord has and will continue to send prophets like Michael among the people urging them to repent.

Repentance was one of the second commandments given to Adam after he and Eve were cast out of the garden and brought the justice of God upon all who came after. Having failed to keep the first commandment (do not partake of the fruit), the Lord gave these second commandments.

Satan will and does everything in his power to deceive us, and God allows it, again showing us the doctrine of the two ways. We can even have joy in our works for a season, but by and by, the end cometh and we will be cast into the fire because of our works.

Parts 1 and 2 of All But The Very Elect Will be Deceived makes it clear that in order to not be deceived we must feast upon His words, be familiar with His prophecies, as events associated with the Lord's Great and Marvelous Work continue to happen. Part 2 shows us just how much detail is given concerning these events, especially in the Book of Mormon and Isaiah.

Repentance is the means to overcome our condition here. We know it is both a command and an invitation. We know that if we do not repent, we will be subject to God's justice. We know it is through the grace of God that we are made perfect. We know that we can recognize the fruits of repentance, one of which is to say nothing but repentance unto this generation. We see the contrast between the fruits of our repentance and the wild fruits that result when we take strength unto ourselves. We know that many will willfully refuse to repent and that as a result the Lord will eventually withdraw His spirit and leave us to our own strength. We learn that we are saved because of the righteousness of Christ, through His merits, and that we do not merit anything of ourselves. 

We "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. ...Ye must press forward with a steadfastness in Christ...feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life" (2 Nephi 31:19-20 emphasis added).

How great is our God! How great is the plan of His redemption! How great is it that we can rely on His merits and not our own! How great is it that we do not have to face the Justice of God! How great is it that he has so clearly described our condition on this earth and His expectations of us! 

Only two choices--Good and Evil--and we reveal to God every day, every minute, every second what we really want. So simple and yet brilliant! The one who is more "intelligent than they all" has devised a fool proof plan.

And one last thing that we have learned? Now is the time to repent. Do not procrastinate the day of your repentance.