Go Onto Perfection: Sanctification

This is the third of a trilogy of posts on going on unto perfection. If you have not already, first read Leave First Principles and Go On Unto Perfection. At the end of each post is a link to the next.

“May God grant, in his great fulness, that men might be brought unto repentance and good works (the fruits of their repentance), that they might be restored unto grace for grace, according to their works (which follow repentance according to their faith in Christ)” (Helaman 12: 24).

This post, which could also be named Sons and Daughters* Who May Also Become as Christ Is, adds more to the process by which we become perfect in Christ, how becoming perfect in Christ is the same as being sanctified by the blood of Christ, and how His truth or His words are not only part of the process but are also the result of being perfected in Him. 

If we continue from grace to grace on our journeys through mortality; and if, as Jesus was called the Son of God, so we are called Jesus’ sons and daughters; and if we go on and attain a “fulness” of grace as he attained it, what is the process?

The Lord said to Adam:

"Therefore I give unto 

you a commandment, 

to teach these things 

freely unto your children, 

saying:

This commandment is also a commandment to us to teach our children. He even tells us what to say.

"That by reason 

of transgression 

cometh the fall, 

which fall 

bringeth death, and

inasmuch as ye 

were born into 

the world by water, 

and blood, 

and the spirit, 

which I have made, 

and so became of 

dust a living soul,

We all are born of water, blood and spirit and become living mortal souls, and so begins the process of becoming more than we were in the pre-existence. And part of that process is that we all die as a result of the fall.

"Even so ye must be 

born again into 

the kingdom of heaven, 

of water, 

and of the Spirit, 

and be cleansed 

by blood, even the 

blood of mine 

Only Begotten; 

that ye might be 

sanctified from all sin, 

We can also experience several rebirths, first of the water by baptism unto repentance, then of the Spirit and then cleansed by His blood, that we may sanctified from all sin. We must go through each of these early rebirths in order to eventually become sons and daughters of God, born into the kingdom of heaven. It is the process of receiving grace for grace. In the meantime we can:

"...enjoy the 

words of eternal life 

in this world,

His words of eternal life, His truth, are an integral part of receiving grace for grace, being made perfect and being sanctified, as will be made clear throughout this post.

"And eternal life in 

the world to come, 

even immortal glory;

Eternal 'lives' may be more accurate as we experience and become new creatures and ascend to higher glories and receive more grace, and if we desire, to become even as He is. 

"For by the water 

ye keep the commandment; 

by the Spirit ye are justified, 

and by the blood ye are sanctified..." (Moses 6:58-60 emphasis added).

The Lord's commandment to be baptized is set forth over and over again in the scriptures. As you teach your children as commanded here, you will teach them to understand not only the doctrine of baptism but also to understand the doctrine of repentance (D&C 68:25). Justification comes through the Spirit of God and is the process where we are no longer under the law, but under grace, set now to receive grace for grace which comes as a result of the blood of Christ shed for us.

To see how we are also sanctified by truth lets look to John. He said that Jesus asked His Father to

“Sanctify them through your truth— your word is truth. As you have sent me into the world, even so have I also sent them into the world. And for their sake I sanctify myself that they also might be sanctified through the truth. . . . And the glory you gave me I have given them that they may be one even as we are one— I in them and you in me that they may be made perfect in one, and that the world may know you have sent me and have loved them as you have loved me” (John 17: 18– 19, 22– 23 emphasis added).

Receiving a fulness of grace thus goes hand in hand with receiving a fulness of truth: “The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth, yea, even of all truth; And no man receiveth a fulness unless he keepeth his commandments. He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things” (Doctrine & Covenants 93: 26– 28). 

Paul alludes to this process as “the gospel of God’s grace” (Acts 20: 24), which gospel, he asserts, pertains to “the dispensation of God’s grace” (Ephesians 3: 2). The interrelationship of grace and truth tells us that we cannot benefit from the one without the other. Indeed, it seems self- evident that truth precedes grace, as God could hardly bless a person with His grace who pursues a course that isn’t grounded in the truth. On the other hand, our coming to the knowledge of God’s truth may itself depend on an endowment of God’s grace— on what we might call an initial infusion of grace to see what we will do with it. Either way, the truth that we seek, which leads to our continuing from “grace to grace,” pertains to the “gospel of grace”— the gospel of Jesus Christ.

More specifically, the covenant King Benjamin’s people made, involved their taking upon themselves the name of Jesus and doing all things in his name (Mosiah 5: 5– 15)— just as Jesus took upon himself the name of his Father and did all things in his name.

Just as Jesus saw himself able to “do nothing of himself” (John 5: 19, 30), so our viewing our own nothingness— while at the same time perceiving “the goodness of God, and his matchless power, and his wisdom, and his patience, and his long- suffering towards the children of men; and also, the atonement which has been prepared from the foundation of the world” (Mosiah 4: 6)— thus forms a prerequisite for our becoming sons and daughters of Christ. Taking upon ourselves the name of Christ, moreover, who is “the way, the truth, and the life” (John 14: 6), makes us witnesses of what He represents.

“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” (Moroni 10: 33 emphasis added). In either case, “all ungodliness” is absent. Also note the link between grace and being sanctified. 

He whom the Father has sanctified and sent into the world” (John 10: 36), who was “made perfect” (Hebrews 5: 9) by doing the things He saw His Father do (John 5: 19). This embodies the very means of our being sanctified and made perfect, He being “the way, the truth, and the life” (John 14: 6 emphasis added).

The way, because He paves the path to our becoming “sons (and daughters) of the Most High” (Psalms 82: 6); the truth, because He personifies the truth and teaches the truth (Ephesians 4: 21); the life, because He has “life in himself” given Him of the Father (John 5: 26) and is the source of “everlasting life” (John 4: 14 emphasis added).

In that light, the “power of God unto salvation” (Romans 1: 16) parallels the power of God unto exaltation. We move from grace to grace by the power of God. Becoming Sons and Daughters of God thus is an exalted state that occurs in mortality.

Christ said that, “Strait is the gate, and narrow the way that leadeth unto the exaltation and continuation of the lives, and few there be that find it, because ye receive me not in the world neither do ye know me. But if ye receive me in the world, then shall ye know me, and shall receive your exaltation; that where I am ye shall be also. This is eternal lives— to know the only wise and true God, and Jesus Christ, whom he hath sent. I am he. Receive ye, therefore, my law” (Doctrine & Covenants 132: 22– 24 emphasis added).

Unlike people on lower spiritual levels, who are “not valiant in the testimony of Jesus” (Doctrine & Covenants 76: 79) or in the testimony of the truth, Sons and Daughters of God “bear testimony of the truth in all places” (Doctrine & Covenants 58: 47)— that is, “of the word of God and of the testimony of Jesus Christ” (Revelation 1: 2 emphasis added)— and they are willing to “suffer shame for his name” (Acts 5: 41). And in this they are being valiant and doing the work of God in the world, acting as saviors of men, through faith in Him. They become "the branch of my planting, the work of my hands, that I may be glorified" (Isaiah 60:21).

“He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things” (Doctrine & Covenants 93: 28; emphasis added). As we more fully “come unto Christ”— who embodies light and truth (Alma 38: 9)— we thus more fully grow in light and truth.

Being “glorified in truth” reflects a point of spiritual advancement far beyond the early learner stage. As Jesus was glorified by the works He performed (cf. John 11: 4), so may we be glorified by the works we perform. As we read earlier: “If you keep my commandments you shall receive of his fulness, and be glorified in me as I am in the Father; therefore, I say unto you, you shall receive grace for grace” (Doctrine & Covenants 93: 20 emphasis added)— the purpose being “that the name of our Lord Jesus Christ may be glorified in you and you in him, according to the grace of our God and the Lord Jesus Christ” (2 Thessalonians 1: 12 emphasis added).

He therefore counsels us to “sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will” (Doctrine & Covenants 88: 68 emphasis added). Through that process men will “see my face and know that I am” (Doctrine & Covenants 93: 1).

As the Brother of Jared said. "Yea, Lord, I know that thou speakest the truth, for thou art a God of truth, and canst not lie. And when he had said these words, behold, the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you" (Ether 3:12-13 emphasis added).

The idea of our “knowing” all things (Doctrine & Covenants 93: 28) implies Jesus’ “showing” us all things.

“In that day that they shall exercise faith in me, saith the Lord, even as the brother of Jared did, that they may become sanctified in me, then will I manifest unto them the things which the brother of Jared saw, even to the unfolding unto them all my revelations, saith Jesus Christ, the Son of God” (Ether 4: 7 emphasis added).

Sanctification, faith, truth, grace and the power of God, here appear inextricably linked.

Abraham, whom God commanded to “walk before me and be perfect” (Genesis 17:1), wasn’t perfect to begin with. Born into an idolatrous civilization that suffered the curse of a famine (Genesis 26:1; Abraham 1:5, 30), Abraham not only took leave of his father and ownership of his generational iniquities—reversing the curse for himself and succeeding generations—he additionally “sought for the blessings of the fathers, and the right whereunto I should be ordained to administer the same” (Abraham 1:2). He desired greater light and truth, likely inspired by Melchizedek, his ancestor. 

Says, Abraham, “Having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a father of many nations, a prince of peace, and desiring to receive instructions, and to keep the commandments of God, I became a rightful heir, a High Priest, holding the right belonging to the fathers” (Abraham 1:2). In the process, God tried him with the potential loss of his life (Abraham 1:12, 15–19), his wife (Genesis 12:14–15), and his only begotten son by Sarah (Genesis 22:1–12). ​

To attain godhood as Abraham attained it, therefore (Doctrine & Covenants 132:37), we must “do the works of Abraham” (John 8:39) and “offer [our] whole souls as an offering” to God (Omni 1:26), “willing to submit to all things which the Lord seeth fit to inflict upon [us], even as a child doth submit to his father” (Mosiah 3:19 emphasis added). Those things also did Jesus: “I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning” (3 Nephi 11:11). ​

Says Peter, “The God of all grace, who has called us to his eternal glory by Christ Jesus, after you have suffered a while, make you perfect” (1 Peter 5:10 emphasis added). And again, “Because Christ also suffered for us, leaving us an example that you should follow his footsteps” (1 Peter 2:21). As with Jesus, our suffering in His name forms an essential part of our attaining perfection: “If any [man] will come after me, let him deny himself and take up his cross daily and follow me. For whoever will save his life shall lose it, but whoever will lose his life for my sake, the same shall save it” (Luke 9:23–24).

Indeed, “All who live godly in Christ Jesus will suffer persecution” (2 Timothy 3:12) so that it is a measure of our righteousness and a cause for our glory or exaltation: “If we suffer, we will also reign with [him]. But if we deny [him], he will also deny us” (2 Timothy 2:12); “All they who suffer persecution for my name, and endure in faith, though they are called to lay down their lives for my sake yet shall they partake of all this glory” (Doctrine & Covenants 101:35 emphasis added). 

This is the pattern Jesus established: “Ought not Christ to have suffered these things and to enter into his glory?” (Luke 24:26). ​For that reason—in order to attain the same glory—we enter into these things with our eyes open: “We see that Jesus, who in suffering death was made a little lower than the angels, was crowned with glory and honor because through the grace of God he would taste death for every man. For it became him—for whom all things are and by whom all things are—in bringing many sons (and daughters) to glory, to make the captain of their salvation perfect through sufferings. For both he who sanctifies and those who are sanctified are all of one, for which reason he isn’t ashamed to call them brethren” (Hebrew 2:9–11 emphasis added).

And this, from Alma: “The people of the church began to be lifted up in the pride of their eyes, and to set their hearts upon riches and upon the vain things of the world, that they began to be scornful, one towards another, and they began to persecute those that did not believe according to their own will and pleasure (Alma 4:8).

“They were lifted up in pride, even to the persecution of many of their brethren. Now this was a great evil, which did cause the more humble part of the people to suffer great persecutions, and to wade through much affliction. Nevertheless they did fast and pray oft, and did wax stronger and stronger in their humility, and firmer and firmer in the faith of Christ, unto the filling their souls with joy and consolation, yea, even to the purifying and the sanctification of their hearts, which sanctification cometh because of their yielding their hearts unto God” (Helaman 3:34–35 emphasis added). ​The suffering we incur for Jesus’ sake or for the truth’s sake thus purifies and sanctifies us if we bear it well.

“Blessed are you when men revile you and persecute you and speak all manner of evil against you falsely for my sake. Rejoice and be exceedingly glad for great is your reward in heaven, for so persecuted they the prophets who were before you” (Matthew 5:11–12). In other words, it is inevitable that when you follow Jesus in all things you will be persecuted to the degree that people will single you out and speak evil of you, ignore what you teach and treat you with distain, arrogantly thinking you have nothing to teach them; and that when you reach that point you are on the spiritual level of a prophet.

The highest form of suffering we may endure, on the other hand, is redemptive suffering, suffering because of those who refuse Christ. In this we emulate Christ, who suffered for others’ sake, not his own. Becoming even more so at some point, paying the price for other’s temporal salvation, we fulfil the role of spiritual kings and queens as Nephi did in his day, of whom Jacob said, “unto whom ye look as a king or a protector, and on whom ye depend for safety” (2 Nephi 6:2). That defines the role of saviors on Mount Zion: “Saviors will come up on Mount Zion to judge the Mount of Esau, and the kingdom will be the Lord’s” (Obadiah 1:21). Sons and daughters of Christ also act as saviors by bringing others to Christ.

It is clear that sanctification or becoming Sons and Daughters of God is a promise to those who keep His commandments. "Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day" (3 Nephi 27:20 emphasis added).

Our purification and sanctification will be assured: “The remission of sins bringeth meekness, and lowliness of heart; and because of meekness and lowliness of heart cometh the visitation of the Holy Ghost, which Comforter filleth with hope and perfect love, which love endureth by diligence unto prayer” (Moroni 8:26 emphasis added). God promises us that in the midst of our trials “I will not leave you comfortless—I will come to you” (John 14:18).

"Therefore it is given to abide in you; the record of heaven; the Comforter; the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, which maketh alive all things; that which knoweth all things, and hath all power according to wisdom, mercy, truth, justice, and judgment" (Moses 6:58-61 emphasis added).

As you ascend, if you so desire, from just believing in Christ (Jacob/Israel) to actually repenting (Zion/ Jerusalem), to becoming saviors of men (Sons, Daughters/Servants), and beyond, you will experience His grace, His power, His truth, being sanctified and recreated by Him--eternal lives. Your works will the be His works, the result of your great faith in Him, not withstanding being persecuted for taking upon you His name.

See two previous posts:

*Sons and Daughters of God

Leave First Principles and Go Unto Petfection

The Experiential Gospel: Introduction

This series The Experiential Gospel is based on some of my experiences with the Gospel of Jesus Christ.¹ It shares how I have and do experience some of the separate and distinct elements of Christ and His Gospel. To me they are the same, but also different. 

As we consider that the Gospel of Jesus Christ is the power of God unto salvation, and that we are saved by the power of Jesus Christ, it stands to reason that we should experience His power in our salvation. 

When I was younger I thought that to live the gospel was to keep a set of commandments (go to church, pay tithing, live the Word of Wisdom, attend meetings, be chaste, etc) and by keeping these 'commandments' we 'lived' the gospel. I had never thought of the Gospel as something that we experience, and that through His Gospel we experience beauty, joy, wonder, awe; but also evil, darkness, sadness and sorrow; and so much more. At the same time we experience ourselves, others, our Savior, the Holy Ghost, and our Father.

Think of the scripture: 

"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 tiding...

of great joy" (D&C 128! 

Do we hear the voice of the Lord in His Gospel? In other words what do we experience in the Gospel which we have received? To hear the voice of the Lord is the experience which leads to countless other experiences of the power of God. 

Over the years I have had numerous and distinct experiences, many more than I could have imagined. It is clear to me why Paul said that the Gospel of Jesus Christ "is the power of God unto salvation" (Romans 1:16), and through the Gospel we experience God, Jesus Christ and the Holy Ghost--all that we are capable of receiving and experiencing. This post is the introduction to what I call The Experiential Gospel.

Joseph Smith said, and as you read this, consider the multiple and different experiences enumerated:

"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; 

and that the nearer 

man approaches perfection, 

the clearer are his views, 

and the greater his enjoyments, 

till he has overcome 

the evils of his life 

and lost every desire for sin; 

and like the ancients, 

arrives at that point of faith 

where he is wrapped 

in the power and glory 

of his Maker and 

is caught up to dwell 

with Him" (Teachings of the Prophet Joseph Smith, p. 51).

In this quote are identified several individual experiences which are available to us through our mind, intellect, faculties, views, enjoyments and senses, and also through the means of light, spirit, truth and knowledge communicated from heaven. The resulting experiences of having the desire for sin taken away, of increased faith, of being wrapped in the power and glory of our Maker, and of being caught up to dwell with Him, praising God, are very personal experiences with our Father in Heaven.

My experience with the Holy Ghost has been and continues to be as Joseph described:

"The first Comforter 

or Holy Ghost has 

no other effect 

than pure intelligence. 

It is more powerful 

in expanding the mind, 

enlightening the understanding, 

and storing the intellect 

with present knowledge, 

of a man who is of 

the literal seed of Abraham, 

than one that is a Gentile, 

though it may not 

have half as much 

visible effect upon the body; 

for as the Holy Ghost 

falls upon one of 

the literal seed of Abraham, 

it is calm and serene; 

and his whole soul and body 

are only exercised 

by the pure spirit of intelligence.... 

The Spirit of Revelation 

is in connection 

with these blessings. 

A person may profit 

by noticing the 

first intimation of 

the spirit of revelation; 

for instance, when you feel 

pure intelligence 

flowing into you, 

it may give you 

sudden strokes of ideas,... 

thus by learning 

the Spirit of God and 

understanding it, 

you may grow into 

the the principle of revelation"(Teachings of the Prophet Joseph Smith, p. 149).

I have experienced my mind expanding. I have experienced an enlightening of my understanding. My intellect has been stored with present knowledge. I have experienced calm and serene feelings. I have discerned light. My whole soul and body have been exercised by the pure spirit of intelligence. I have heard His voice in His words. I have experienced pure intelligence flowing into me and the sudden strokes of ideas that follow. I can see more clearly the causes of and the events associated with endtime prophecies. I have experienced my own lost and fallen state. I have experienced my need for an atonement. 

As these experiences continue, I am beginning to learn the Spirit of God, and the more experiences I have with the Spirit of God, the more I learn the Spirit of God. Notice I did not say learn about the Spirit of God. For me the word of God has been the vehicle by which I experience the Spirit of God. The word of God is truth, light, spirit, even the spirit of God, and I have through His words, experienced each.

The experiences of the Gospel, by which I mean my experiences of the power of God in the Gospel, or the Spirit of God, are countless. They also change. The experiences can either be enriched or diminished depending on whether we are willing to experience more or less.

For example Alma said "It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not import only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him. And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he knows them in full" (Alma 12:9-10 emphasis added).

Often our experiences with what we call 'the gospel' are limited to actively congregating, "keeping the commandments," and religiously performing our ecclestastical duties. The writings of Isaiah, pertinent to our day, commence with his indictment of those who actively attend religious meetings, who multiply sacrifices at the the temple. 

This outward form of worship remained strong among the Jews, as Laman and Lemuel asserted, "We know that the people who were in the land of Jerusalem were a righteous people; for they kept the statues and judgments of the Lord, and all his commandments" (1 Nephi 17:22). When we limit our gospel experience in this way, we fail to experience the Gospel as the power of God, and instead we deny the power and gifts of God (Moroni 10).

A simple illustration may help. In a Sunday school class, the teacher asks what is unconditional love? The class members then proceed to answer the question while the teacher makes notes on the board. When completed we have defined unconditional love. But if the teacher were to ask, have you ever experienced unconditional love or have you ever loved unconditionally, the response of the class would be much more limited, but more real. 

It is the same approach and response of far too many lessons. We attempt to define the difference between the Holy Ghost and the Spirit of God, without sharing our experiences or lack of experiences with the Spirit. Unfortunately for many their experiences with the Spirit are limited to what they may have heard others say or teach about the Spirit, or are limited by their lack of understanding of how to experience the Spirit. This is almost always the result of not recognizing that the word of God is the spirit of God. In fact "...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" (D&C 84:45 emphasis added). Instead we settle for sentiment and devotional experiences. I was introduced to Hugh Nibley by a friend who one day showed to me the following quote:

"Jospeh Smith commends their intellectual efforts as a corrective to the Latter-day Saints, who lean too far in the other direction, giving their young people and old awards for zeal alone, zeal without knowledge--for sitting in endless meetings, for dedicated conformity and unlimited capacity for suffering boredom. We think it more commendable to get up at five A.M. to write a bad book than to get up at nine o'clock to write a good one--that is pure zeal that tends to breed a race of insufferable, self-righteous prigs and barren minds. One has only to consider the present outpouring of 'inspirational' books in the Church that bring little new in the way of knowledge: truisms and platitudes, kitsch, and cliches have become our everyday diet" (Zeal Without Knowledge, Approaching Zion, Hugh Nibley).

Why settle for such limited human experiences, when we can experience the power of God in the Gospel which we have received? 

I can point out many experiences identified in scripture. I have even experienced many of them, but I can only share. You must experience for yourself, but you must first be open to new and enlightening experiences (which in itself is a Gospel experience), or in other words, you must desire to receive more (another Gospel experience). This series will explore The Experiential Gospel in the knowledge that when you experience some, you will begin, not only to know that you are experiencing Him, but will actually experience Him.

¹See Christ's definition of His Gospel

Next: The Experiential Gospel: The Holy Ghost

Repentance: Like a Door Upon its Hinges

These posts on Repentance are best read in order beginning with Repentance: Introduction. At the bottom of each post is a link to the next post. This is another postscript on repentance.

"If we go on lusting after the groveling things of this life which perish with the handling we shall surely remain fixed with a very limited amount of knowledge, and like a door upon its hinges, move to and fro from one year to another without any visible advancement or improvement" (Brigham Young).

I am reminded of the story of four lifelong friends, one of whom was terminal. He was wealthy, however, and curious. He proposed to friends, a plan to see if he could take some of his money with him. He told his friends, one a doctor, another a businessman and the third a lawyer, that he would give each of them $250,000 cash to put in his coffin at his viewing, to see if he could take the money with him.

The man died about three months later, and at his viewing each of his friends tucked an envelope, unseen, in the coffin.

Several weeks later the three were at lunch and the doctor said. "I must confess something. In my envelope I put in only $200,000 and kept $50,000," he said sheepishly.

"I'm glad you confessed that," said the businessman, because I only put in $150,000 and kept $100,000."

They both looked at the lawyer, waiting for him to say something. "Don't look at me," he said. "I did exactly as he asked. I wrote out a check for the full $250,000!" 😂😂

But what of our life here? How much of our earthly lives really goes with us into the next life, the eternities? How much of our previous existence did we bring with us? Is our life here, as Brigham said, like a door upon its hinges, swinging to and fro, but going nowhere? 

What can we take with us? I know of only two revelations that address this subject directly, many others indirectly.

The first revelation says:

"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).

This raises a few questions:

1. What is meant by 'principle of intelligence'?

2. What kind of 'knowledge and intelligence'?

3. What will be the advantage?

There are two qualifiers:

1. One must gain this knowledge and intelligence in this life.

2) It must be obtained by our diligence and by our obedience, also in this life.

This assumes there is knowledge and intelligence, that if obtained, will rise with us in the resurrection. But is there an implication that perhaps other types of knowledge may not rise with us in the resurrection? 

The second revelation says:

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). I would say that that includes gifts of the Spirit that we have been given, including His grace that we have received prior to death.

Other revelations indicate that we also take with us the word of God that is found in us; whatever glory we have received in this life; wisdom, but not the wisdom of men; understanding; charity or the pure love of Christ; the desires of our hearts; and the fruits of our repentance. 

See That Same Spirit.

Before we explore these revelations further, let's look first at what we will not be able to take.

1. Things: like money, cars, phones, computers, clothes, jewelry, glasses, hearing aids, books, collections, family photos, artwork, favorite furniture, Facebook, scriptures, family histories, recipes, glasses, hearing aids, earthly rewards, musical instruments, and no vain things of the world. No AI, internet, no mobile phones, no technology. 

"Seek not after riches nor the vain things of this world; for behold, you cannot carry them with you" (Alma 39:14 emphasis added). 

Even amidst our worldly addictions we may assume the Lord will come through for us, insensible to the fact that His end-time “work” and “plan” are for us to fulfill. If we don’t repent of transgression and come out from the wicked, from the world, our reward is to be hewn down and cast into the fire and have our names blotted out (Alma 5:53–57). Book of Mormon instances of people’s loving the vain things of the world fall in the same category as living in a state of unbelief, setting one’s hearts upon riches, seeking for riches, praise, honor, glory, power, and authority, being lifted up in pride, wearing costly apparel, worshiping idols, being puffed up in greatness, hearts swallowed up in pride, crying to the Lord with the mouth while the heart is far from him, being slow to remember the Lord God, setting at naught his counsels, slow to walk in wisdom’s paths, having no desire that he who created them should rule over them or be their guide, giving Satan great power and letting him lead away the heart (Alma 1:16; 4:8; 5:37, 53; 7:6; 31:27–28; 39:14; 60:32; Helaman 7:21; 12:5–6; 3 Nephi 6:15–16). 

In other words we take with us when we die, the consequences of our choice of either Good or Evil.

2. Skills and expertise: there will be no need for any of the many skills we have spent the most part of our lives learning and developing. For example, there will be no doctors, even heart surgeons; no lawyers; no businessmen and women; no bakers, athletes or politicians; no conference talks or ecclesiastical skills; no scientists, professors or consultants; no bankers, investment or otherwise; no royalty, presidents or dictators; no professional clergy; no rewards for being hard workers, for amassing fortunes or for being famous; no athletic skills, comedians or actors; no real estate agents or brokers; no billionaires, power brokers, legislators, governors, journalists; no artificial intelligence data centers.

On the whole, none of the activities that man does that center around his physical needs, livelihood and devices will be available. We leave behind what has sustained us for this life on earth, all those things and activities that are for this life only. Those things and activities that have taken the bulk of our time here. We can see how these worldly pursuits contract and confine us. 

A friend visited us from Greece several years ago. Something he said really stuck with me. He said, "I have lived a good life, and have no regrets." Which probably found its way into his obituary.

The Pharisee did the same, looking at his clutch of good deeds as being enough to keep him in the game, but for the rest of his life only. They could only justify him during his life here. But that was his error. For the rest of his life here, maybe. But what about for the length and breadth of eternity? 

But "...everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God" (D&C 132:... emphasis added).

Not even praiseworthy human values will go with us because human values are created by humans to make their lives better or to justify their lives here.

I like this from Hugh Nibley: "No one supposes for one moment that in heaven the angels are speculating, that they are building railroads and factories, taking advantage one of another, gathering up the substance there is in heaven to aggrandize themselves, and that they live on the same principle that we are in the habit of doing. . . . No sectarian Christian in the world believes this; they believe that the inhabitants of heaven live as a family, that their faith, interests and pursuits have one end in view—the glory of God and their own salvation, that they may receive more and more. . . . We all believe this, and suppose we go to work and imitate them as far as we can." 

And that 'family' may or may not include members of our immediate family, since each has a right to make his or her own choices about what they will take with them, if anything, except their same spirits.

All the things that are passing away today are the very essence of "the economy," but they will be missing in the herafter. They are already obsolescent; every one of them is make-work of a temporary and artificial nature for which an artificial demand must be created, and upon which we have spent the bulk of our time pursuing while on this earth, and which bind us and capture us. We will not take with us any of the vain things of this world, but we will take with us the treasures of heaven that we have discovered during our journey here, which prepares us to receive more, even all, the Treasures of Heaven. 

These will include, I believe, all the mysteries of science, art, imagination, creativity,  color, dimension, space, intelligence, light, resurection, distance, darkness, words, language, beauty, design, family, immortality, eternal lives, thought, memory, communication, movement, perspective, thinking, glory, and curiosity. 

And there will be teachers* of the Gospel of Christ, and spirits to teach, those which are under the bondage of sin when they die. There will also be teachers for all the Treasures of Heaven, but not teachers of finance, business, medicine, law, or religion.

*Teachers to those "who died in their sins, without a knowledge of the truth, or in transgression, having rejected the prophets" (D&C 138:32).

That leaves us with just us, and what we know or don't know. It leaves us with our choices of Good or Evil and the consequences of those choices. Under the bondage of sin here, then under bondage of sin there. Under Grace here, then under Grace there. Same for rebellion, not believing Christ and His words, having hard hearts, etc.

Persons who most increase in intelligence attain the greatest oneness with God. The more they acquire his divine attributes, the more powerful they become with God and with humanity. Jesus’ words, “I seek not my own will but the will of the Father who has sent me” (John 5:30), express his oneness with God as a God—the same oneness with God all may grow into (cf. Isaiah 56:3–5; Matthew 12:50; John 17:19–23; 3 Nephi 11:11). 

The difference between God, angels, and men isn’t so much in appearance as it is in divine power and intelligence. 

You cannot teach what you do not know. You take your ignorance with you! 

I love that we can take with us our hope, and also the amount of His righteousness and love that we have obtained here.

"All these had departed the mortal life, firm in the hope of a glorious resurrection, through the grace of God the Father and his Only Begotten Son, Jesus Christ" (D&C 138:14).

"And so it is on the other hand. If he hath repented of his sins, and desired righteousness until the end of his days, even so he shall be rewarded unto righteousness" (Alma 41:6).

But not restored from sin to happiness.

"For that which ye do send out shall return unto you again" (Alma 41:15).

The Devil has the mastery of the earth: he has corrupted it, and has corrupted the children of men. He has led them in evil until they are almost entirely ruined, and are so far from God that they neither know Him nor His influence, and have almost lost sight of everything that pertains to eternity. This darkness is more prevalent, more dense, among the people of Christendom, including Latter-day Saints, than it is among the heathen. They have lost sight of all that is great and glorious—of all principles that pertain to life eternal. See more.

Are we here to seek knowledge or to seek the credits that will get us ahead in the world? Remember that Christ taught 'they shall have their reward.'

What of the glorious benefits and promises for the gospel given the Saints in these latter days? Can we say of ourselves that "inasmuch as they sought wisdom they might be instructed; . . . and inasmuch as they were humble they might be made strong, and blessed from on high, and receive knowledge from time to time" (D&C 1:26, 28)?

The same spirit...

For our lives maybe. Do we approach this life with the attitude that once it's over, we will worry about the next life, if there is one?

Although God gave humanity the freedom to choose Good or Evil in the Garden of Eden (Genesis 2:16-17), once a person chooses he isn’t free to decide the consequences. So it is with the consequences of what we prepare to take with us. Do we take more intelligence (light and truth--both definitions of His words), or do we take nothing because we have wasted the days of our probation seeking after those things which give no life?

For more on what we become in mortality goes with us into immortality, see Sons and Daughters of God.

Is it Enough That Your Children Know That You Are A Good Member of the Church?

This was originally published on March 11, 2022, under the title Is It Enough That Your Children Know You Are a Good Ministering Teacher? Take some time to click on the five links in this post. They may be of some benefit to you and others.

 

What is it that you want your children and grandchildren to know about you? I was in an Elder's Quorum meeting a few years ago, and the topic was on teaching our children, or what do we want our children to know. There was a reference to D&C 68:25, but there was no discussion or instruction concerning what D&C 68:25 commands us to teach, and no reference was made to Moses 6:57-60, or to D&C 93:40 on what the Lord has commanded that we are to teach our children. 

But the idea of being a good example was discussed, and immediately I thought about what Alma wanted his three sons to know about him. Of all the things he could have told them such as being the Chief Judge and/or being the High Priest over the church, he instead recounted to them how he had murdered many of God's children, or rather how he had led them away unto destruction (Alma 36:14), and how he and the Sons of Mosiah were "the very vilest of sinners" (Mosiah 28:4). He told them of the angel who visited him and then in detail what he experienced thereafter.

He described how he was racked with the pains of a damned soul and was racked with torment and harrowed up by the memory of his many sins. He describes this as hell, and gives us a glimpse of what hell must be like for those of us who do not repent. He wanted his sons to know that he had sinned, and that he had repented of his sins and was redeemed by the Lord. He described to his sons that he had cried within his heart and said: "O Jesus, thou Son of God, have mercy on me, who am in the gall of bitterness, and am encircled about by the everlasting chains of death."  

He then described the marvelous light that he beheld and told them that his soul was filled with joy. There was, he said, nothing so exquisite and so bitter as were his pains, but on the other hand there could be nothing so exquisite and sweet as was his joy. He said: "I stood upon my feet, and did manifest unto the people that I had been born of God." 

Alma told and retold his story to his sons so that they would know that their father had rejected his Redeemer, and most importantly he wanted them to know that after his soul had been racked with eternal torment, he was "snatched" and his "soul was pained no more." He was teaching them the Gospel of Jesus Christ through his own experiences, how he had been born of God and how everyone of us "must be born of God...changed from (our) carnal and fallen state, to a state of righteousness, being redeemed of God, becoming His sons and daughters. And thus become new creatures; and unless (we) do this (we) can in nowise inherit the kingdom of God" (Mosiah 27:25-26 emphasis added). 

Of all the things Alma could have taught His sons about himself, he chose to teach them that: "I have repented of my sins, and have been redeemed of the Lord; behold I am born of the Spirit." 

Alma also taught his son Shiblon what our relationship should be to God and to each other. He taught him to not be lifted up in pride or to boast of his own wisdom and strength, or to think of himself as better than his brethren; "but rather say: O Lord, forgive my unworthiness, and remember (our) brethren in mercy--yea, acknowledge your unworthiness before God at all times" (Alma 38:11-14 emphasis added).

Alma's emphasis in teaching his sons was on the goodness and mercy of our Savior, not his own 'good example, and how, notwithstanding his own sins and unworthiness, he was redeemed and born again. He wanted his Sons to know that it was not because of his goodness, but because of the goodness and righteousness of our Savior that he was redeemed. He did not just teach them that he was a good High Priest, had a testimony and fulfilled his civic and church duties. I use the metaphor of being a good member of the Church because it fits the pattern of focusing on ourselves and our religious duties rather than on our Savior.

If we examine our own lives and decide what to teach our children, we may dismiss Alma's account as a pattern because, we may say, his experience was different. But was it really? Or should it be? Do we need to have an angel tell us to repent and be aware of the justice of God, when we have been told over and over again by Book of Mormon prophet-writers, by some of our modern day prophets and apostles, and by the Lord himself? We may say that Alma's sin was more serious and does not apply to us, even though we have been told that one sin subjects us to all of God's justice. But we can't teach what we have not experienced, and that is the problem: if we have not been troubled enough by our sins to bring us down unto repentance, we cannot teach our children what Alma taught his. Instead we may focus on the fact that we may have been a good member of the Church.

Alma used his own experience with God's justice and mercy, to teach his sons about God's justice and mercy. His own experience caused him from that time forth to labor without ceasing, "that I might bring souls unto repentance; that I might bring them to taste of the exceeding joy of which I did taste; that they might also be born of God, and be filled with the Holy Ghost."

In telling my story in The Many Lives of W. Clark Burt, I wanted my children to see me as I really am (a chief sinner); and how, through His goodness and mercy, He has redeemed me from hell and saved me from my sins. I can say that I am repenting and desire to endure in repentance and faith to the end, and that I am no longer under the bondage of sin, but under His grace. I can say that I have been born of the Spirit. Even though my sins continue to trouble me, I continue to repent by turning to Christ and relying wholly upon His merits (not my own) to save me. I know that through repentance and enduring to the end I will have claim upon His mercy and be found guiltless at the judgment. It is not just about my sins but also about my being carnal by nature, and about all the flaws in my character such as selfishness and impatience. 

But I also have hope in Christ that the effects of my sins (the iniquities) will be repaired by Christ. Only He has the power to turn evil into good. He has promised that repentance fixes all that was ruined.

Tom Christofferson, brother to Apostle Todd Christofferson said of his being Gay, "For me, being gay is one of the greatest blessing of my life because I came to a point where I felt I really had to know that Christ lives, that his Atonement and resurrection are realities that have impact in my life. Other people come to that knowledge in their own ways, but this caused me to seek knowledge. I am incredibly grateful for this path." I can say the same about my path (divorce and new marriage) and for the same reasons. It was the catalyst for me to really seek Christ and His atonement. 

I call this a 'Road to Damacus' experience which results in us, at some point in our journey on this earth, stopping in our tracks and 'hearing' the voice of God, telling us: "This is my Son Hear ye him!" Have you had your 'road to Damascus' experience? Have you come to experience your own lost and fallen state, and experienced the need and desire to turn (repent) to Christ and rely wholly upon His merits? Have you experienced your repentance? Are you even now experiencing your own repentance?

The Lord has revealed to us that to repent means to turn to Christ. The Latin root for repentance is to turn. The Greek root means to change one's mind. The Hebrew root means to return to God. We must desire and be willing to change our mind and our heart and be willing to turn to God and turn away from what we are. When we partake of the Sacrament we do witness unto God that we are wiling to take upon us His name, that we are willing to always remember Him, and that we are willing to keep His commandments!

We can see the fruits of our repentance (or turning to Him) by virtue of the changes He is making in us. He is beginning to take away our disposition to do evil, and is curing our tendency to turn away from Him. Fruits of our repentance include growing in the knowledge of Him and desiring to teach our children and others of His goodness and mercy. He will cause that our hearts be filled with joy and we will rejoice in Him. 

We come to know that God created us with a mind capable of instruction, and a faculty which has been enlarged in proportion to the heed and diligence given to the light communicated to us through His words. Our views become clearer and our enjoyments greater. We begin losing our desire for sin, and He is changing our hearts. We offer Him our broken heart, and He gives us a new heart. 

Our hope becomes in Him. It is hope because we still realize our flesh is weak and that our heart continues to desire that which is evil sometimes, but we will believe what He has revealed: that we can attain to His righteousness through putting our faith in Him and be claimed by God's mercy.

Through His atonement, mercy was introduced as the way to reclaim us from the grasp of the justice of God. Through His fruits, we now know that we need God's mercy and would not want to be judged by our works, whether they be good or evil. Our hope is that we will be found guiltless, and that we will be claimed by His mercy.

Personally. I believe all the words which he has spoken to me. I know of their surety and truth because the Spirit of God has wrought a mighty change in me, or in my heart, that my disposition to do evil is diminishing and my desire to do good (the works of Christ) is increasing.

When Lehi was teaching his son Jacob he said to him "I know that thou art redeemed, because of the righteousness of thy Redeemer..." (2 Nephi 2:3 emphasis added). It was not Jacob's righteousness which redeemed him, but the righteousness of Christ.

I know I cannot rely on my own merits and goodness. I have hurt and disappointed many, and If that had been the end of the story, then I would agree that I deserved to die in my sins and be consigned to a state of misery. But because of the goodness of God and the greatness of His Plan of Redemption, it was not the end of the story, but only the beginning of another path that led me to my Savior, to understand through His words and my experience, the doctrine of repentance and faith. The walk that I have walked, and the one I want my children and others to know, is that of a sinner being redeemed, which is the walk that all of us must walk. But it is not really my story that I want them to hear. It is the story of my Savior, of His goodness and mercy! It is His words that I want them to hear, not mine! It is His words, and when they hear them they will begin to understand the doctrine of repentance, to be troubled by their own sins, and the need and the desire to avoid the justice of God and through His words be driven into the arms of His Mercy!

 

Fortunately Alma's sons, including Corianton, did listen to what he had to say about his own repentance and about his being born again, for they then became the teachers of the gospel of repentance to their children, and to others (why) so that the great plan of mercy might have claim upon those that they taught. 

While still troubled, I am no longer harrowed up in my sins, but have beheld the marvelous light, and my soul has been filled with joy. I now know like Paul that "Christ Jesus came into the world to save sinners; of whom I am chief" (1 Timothy 1:15).

If all you want your children to know is that you were a faithful church member; or that you faithfully fulfilled all your callings, went to or worked in the temple regularly, had a 'testimony,' did your family history, served a mission or multiple missions, and that you were by all accounts a good person (LDS obituary), you will undoubtedly miss the mark, and therefore probably cause your children to miss the mark as well. I say miss the mark in the sense that Jacob said it--the Jews were blinded by their own self righteousness, "which blindness came by looking beyond the mark" (Jacob 4:14), the mark being their Savior and His goodness and mercy, not their own. 

This scripture illustrates the difference. "And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, (Why?) that our children may know to what source they may look for a remission of their sins. We speak concerning the law (why?) that our children may know the deadness of the law, that they, by knowing the deadness of the law, may look forward unto life which is in Christ" (2 Nephi 25:26-27 emphasis added).

You may be part of the ninety and nine that need no repentance. But if you think that, be mindful of who Christ was speaking to and why He told them the parable of the lost sheep. It was to the Pharisees and scribes that Christ was speaking, and His reference to the ninety and nine was to those Pharisees and scribes, just persons, who thought they needed no repentance. His reference to joy in heaven over the one sinner that repenteth is contrasted with the sorrow over those who think they do not need to repent.

A brief look at D&C 68:25 and Moses 6:57-60 will help us understand not only what we are to teach our children but why it is so critical that they know we have experienced what we are

asked by the Lord to teach them. 

Parents with children in Zion must teach their children to understand the doctrine of repentance, to understand faith in Christ, to understand the need for baptism, and to understand the gift of the Holy Ghost. Note that it is not enough to teach them about, but to understand. 

This is not possible if we do not understand. It is not enough to just know about these doctrines, and we can only understand if we have experienced them! An example of this is Alma teaching his son Corianton. He could teach Corianton to understand the doctrine of repentance because he understood it, not just intellectually, but because he had experienced it!

Now look at Moses 6:57-60. Enoch has just explained that since we are all born in sin, including our children, that sin conceiveth in our hearts that we may know to taste the bitter (why?) so that we can choose the good. Because of this, and having become carnal, sensual and devilish by nature, we are agents unto ourselves with two choices--good or evil, and we cannot act for ourselves without being enticed by the one or the other. 

Because of this we are commanded to teach our children that all men everywhere must repent, and of course all men everywhere includes you. If you have taught your children to understand the doctrine of repentance (using the Lord's definition of repentance which is to turn to Him and rely wholly upon His merits), your children will want to know if you have and are repenting. If they understand that without repentance we cannot dwell in the presence of God, they will want to know where you will be. 

He gets more specific when he says: "Teach these things freely unto your children, saying: 

That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch

as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye (you) must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye (you) might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory." 

Teaching 'about' being born again is not the same as actually being born again, and what better example can you be to your children and grandchildren than the "example of a believer (in Christ), in word, in conversation, in charity, in spirit, in faith, in purity" (1 Timothy 4:12 emphasis added). If you be a good minister of Jesus Christ, you shall be "nourished up in the words of faith and of good doctrine, whereunto thou has attained" (2 Timothy 4:6). "Take heed unto thyself, and unto the doctrine, continue in them: for in doing this thou shalt both save thyself, and them that hear thee" (2 Timothy 4:16).