The Gospel of Christ

Joseph said that “a man could get nearer to God by abiding by [the Book of Mormon's] precepts, than by any other book.” (DHC 4:461.) The Book of Mormon and other restoration scriptures clearly lay out what the authors of the respective books label “the doctrine of Christ.” For example, Nephi writes:

Wherefore, the things which I have written sufficeth me, save it be a few words which I must speak concerning the doctrine of Christ; wherefore, I shall speak unto you plainly, according to the plainness of my prophesying. (2 Nephi 31:2.)

According to Nephi, the gospel of Christ begins with repentance, baptism by water, and baptism by fire:

...the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost. (2 Nephi 31:17.)

Nephi teaches that while baptism by water and fire are events, faith and repentance are processes—they must be practiced throughout life. Nephi teaches that we must continue to practice faith and repentance¹ until God says to us that we have obtained eternal life:

And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive. And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save. Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life. (2 Nephi 31:18-20.)

Nephi is clear that there is no other version of the doctrine of Christ, and no other pathway to salvation.

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

Faith

Although much could be said about faith², we focus on the overarching purpose of faith: obtaining eternal life. We learn from Joseph that “faith is the assurance which men have of the existence of things which they have not seen, and the principle of action in all intelligent beings.” (Lectures on Faith 1:9.) From Paul we learn that “faith cometh by hearing, and hearing by the word of God.” (Romans 10:17.) If we put these two statements together, we see that faith is believing in God's word enough to act on it. It requires, first, the receipt of God’s word, and second, action. As an example, a person exercises faith in baptism by hearing God's instruction about baptism, then repenting and being baptized, believing he will receive the gift of the Holy Ghost as promised.

Faith, then, is not mere belief, nor can it be exercised on commandments of men that are incorrectly assumed or purported to be God’s word. When men understand faith as mere belief, or when they attempt to exercise it on commandments of men, they engage in vain religion; their efforts will never bring them closer to God. At best, they distract them from those actions that would bring about salvation. At worst, they move away from God through beliefs and actions that are antithetical to the gospel of Christ.

Repentance

Repentance means simply to move closer to God. It is to rid oneself of error in belief, or sin in action, through the acquisition of and reconciliation to knowledge from God.³ Repentance is not a matter of beginning a checklist of actions while omitting another checklist of actions. One must align their whole soul to Christ, which requires not only a reconciliation to one’s current understanding of God’s will, but to anything he might reveal to the individual in the future:

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. (Matthew 7:21-23.)

Note that here Jesus did not say “he that doeth what he believes to be the will of my Father.” Instead, he said he who does the actual will of God. Getting to know God is very different than completing a checklist of actions. It requires persistent revelation to acquire knowledge of what God is like and what he actually wants. That’s why Moses, despite being fully committed to God, came away from a conversation with him in such shock, having learned things he never would have supposed.⁴ The frequency of our surprise at the difference between what we thought we knew of God and his commandments and what he is currently teaching us through personal revelation is a good indication of our degree of repentance.

Many mistakenly believe that repentance is about desire and willpower. They believe that men sin either because they don’t want to abstain from sin, or they don’t have enough will to abstain from sin. This is, in reality, a distraction from the real problem. There is a reason that one main purpose of our mortal probation is to learn to distinguish between truth and error: it is difficult!

Our failure to choose what is true is almost always due to ignorance, not a lack of willpower. Human beings are rational beings. As we acquire knowledge, we act according to it. Our misconception that sin comes from a lack of willpower is tied to our misunderstanding of faith (see the definition above). When we acquire knowledge from God, and we have faith in him, we act according to that knowledge. If we act contrary to it, it is most often because we don’t really believe it. Therefore, our understanding has not become real knowledge, but is still merely belief. Acting against something you honestly know is so rare that it is called the unpardonable sin. Those in sin do not lack will power, they either lack knowledge, faith, or both. Those who spend their efforts to repent in willpower-gaining exercises will not make the same progress of those who recognize repentance as knowledge acquisition. Even those with incredible will power have moments of weakness, because will power is not constant. Knowledge, however, does not wane except through disobedience. If will power could make a man perfect, knowledge would not be required for salvation. But knowledge is required for salvation, and it is the key to repentance.

In the days of Alma there were a significant number of members who were sinning exceedingly. They were so wicked that “there were many witnesses against them; yea, the people stood and testified of their iniquity in abundance.” (Mosiah 26:9.) In response to Alma’s query about what to do about these people, God said⁵ that he retains the role of judge to decide who it is that is forgiven, since he is the one who paid the price:

For it is I that taketh upon me the sins of the world; for it is I that hath created them; and it is I that granteth unto him that believeth unto the end a place at my right hand. (Mosiah 26:23.)

God then gives Alma the answer to his question of what to do with members in sin. It is as powerful as it is simple:

Therefore I say unto you, Go; and whosoever transgresseth against me, him shall ye judge according to the sins which he has committed; and if he confess his sins before thee and me, and repenteth in the sincerity of his heart, him shall ye forgive, and I will forgive him also. Yea, and as often as my people repent will I forgive them their trespasses against me. And ye shall also forgive one another your trespasses; for verily I say unto you, he that forgiveth not his neighbor’s trespasses when he says that he repents, the same hath brought himself under condemnation. Now I say unto you, Go; and whosoever will not repent of his sins the same shall not be numbered among my people; and this shall be observed from this time forward. (Mosiah 26:29-31.)

God teaches plainly that if a man confesses and says they repent, they are to be forgiven immediately. Perhaps anticipating the innovation of stigmatic statuses (disfellowshipped, etc.), he gives only a binary status: a member of his church, or not. Perhaps anticipating the innovation of a prescribed one year waiting period for those whose status has changed, he identifies the switching between the two as instantaneous. To put some weight behind it, he says that those who do not accept the person's statement of repentance “hath brought himself under condemnation.” It is important to note that Alma immediately implemented these instructions. When we see the application of statuses beyond “member” and “non-member” or waiting periods associated with repentance, we ought to realize that these are innovations never defined in God’s word.⁶

This understanding has implications for baptism. God never ordained a baptismal interview, and never prescribed most if not all of the baptismal requirements printed in “Preach My Gospel”. Jesus laid out the requirement for pre-baptismal repentance in crystal clarity, as well as providing a curse for any that modify that definition:

And again I say unto you, ye must repent, and become as a little child, and be baptized in my name, or ye can in nowise receive these things. And again I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God. Verily, verily, I say unto you, that this is my doctrine, and whoso buildeth upon this buildeth upon my rock, and the gates of hell shall not prevail against them. And whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation, and the gates of hell stand open to receive such when the floods come and the winds beat upon them. (3 Nephi 11:37-40.)

The use of the word “atonement” has come into vogue in modern Mormonism. We “apply” the atonement, and even “apply it generously,” as if it were soap.⁷ We “embrace the atonement” as if were a person.⁷ We “use” the atonement, as if were a tool.⁸ Yet, our subjects and verbs are erroneous. It is Jesus who forgives us, period. We do not apply his sacrifice, rather we apply to him, and he has power by virtue of his sacrifice to forgive us. We do not embrace the atonement. We embrace Jesus, through the veil, and receive greater light and knowledge that allows us to overcome sin and, in this life, re-enter his presence to embrace him face-to-face. We do not use his sacrifice. Rather, we emulate his example in sacrificing. Jesus saves us, not his atonement.⁹

Modern Mormonism not only personifies Jesus’ action as its own entity, but it also transfigures it into mainstream Christianity’s “saved by Grace” construct. In place of Christianity’s simplistic “confessing Jesus,” modern Mormons “must accept the atonement.”¹⁰ Like a laundry machine, the church takes the sinner, puts him into the atonement, adds a sprinkling of “saving ordinances,” rotates him through a few years in good standing in the church doing his best,¹¹ and out comes a Saint!

The limiting factor in repentance is not obtaining forgiveness! God has already paid the price. Forgiveness is given instantly whenever it is asked for. The limiting factor is acquiring and applying new knowledge so that the sinner forsakes sin permanently. It is incorrect to teach or believe that God will admit into salvation any that have not yet become like him.¹² Obtaining forgiveness of one’s sin is not sanctification—it is only justification. To obtain salvation, one must become like Christ in every way. When God commanded us to be perfect, he meant it. Doing your best is insufficient. The plan of salvation is not a classroom where select members of the class get an easier exam because they asked the teacher or participated in extracurricular activities. The plan of salvation is like a classroom where no one is capable of passing the exam on the first round, but students are permitted to retake the class as many times as it takes for them to be able to pass because of an arrangement made between the teacher and the principle.¹³ The atonement does not provide a bridge over the requirements of salvation. Rather, it provides infinite “resets” on the process, until we finally learn.

For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do. (2 Nephi 25:23.)

Doing our best does not reconcile us to God. There is yet more to be done “after all we can do.” Jesus provides us greater space to repent and grow beyond what one mortal probation—an insufficient time for any of us—could provide.

Despite what is taught from the pulpit¹⁴ and in best-selling books,¹⁵ God cannot and will not save us in our sins.¹⁶ You must deny yourself of all ungodliness and have a perfect love for God before his grace is sufficient.

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. (Moroni 10:32.)

Mercy can satisfy justice in providing forgiveness to the sinner, but it cannot rob justice by providing the blessings of the obedient to the disobedient.¹⁷ In other words, mercy can provide justification, but it cannot provide sanctification. Only justice can provide sanctification, and justice requires perfection. As Joseph wrote,

[Jesus] descended in suffering below that which man can suffer, or in other words, suffered greater sufferings, and was exposed to more powerful contradictions than any man can be. But notwithstanding all this, he kept the law of God and remained without sin; showing thereby that it is in the power of man to keep the law and remain also without sin. And also, that by him a righteous judgment might come upon all flesh, and that all who walk not in the law of God, may justly be condemned by the law, and have no excuse for their sins. (Lectures on Faith 5:2.)

There is no other way. One who does not keep the law God keeps cannot have the blessings God has.¹⁸ He instead provides the environment for us to acquire the knowledge to stop sinning, if we will seek him and believe what he teaches us.

Baptism by Water

Baptism by water by one who has authority from the church is currently understood in the church to be the gateway to membership in the church. As alluded to, there are requirements from church authorities for baptismal candidates. These requirements have changed much over time, with the most recent change coming in November 2015, when the church announced that children of practicing homosexuals would be barred from baptism until they reached the age of 18.¹⁹ However, before the church was legally founded in 1830, many were baptized unto repentance by the authority of the Aaronic Priesthood, which was restored in 1829. These candidates were baptized without a church and were not subject to any requirements except those given by Jesus in the Book of Mormon, namely to repent and believe in Christ.²⁰

Since the Aaronic Priesthood existed outside of the church prior to 1830, it holds that the Aaronic Priesthood can be held outside of the church. Since legal baptisms were performed by Aaronic Priesthood holders prior to 1830, it holds that anyone with Aaronic Priesthood can legally baptize outside of the church. While those thus baptized would not be members of the Church of Jesus Christ of Latter-day Saints, they would still be legal recipients of the covenant of baptism.²¹

The wording of the ordinance is provided by Jesus in the Book of Mormon:

And now behold, these are the words which ye shall say, calling them by name, saying: Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. And then shall ye immerse them in the water, and come forth again out of the water. And after this manner shall ye baptize in my name; for behold, verily I say unto you, that the Father, and the Son, and the Holy Ghost are one; and I am in the Father, and the Father in me, and the Father and I are one. (3 Nephi 11:24-27.)

This wording (“having authority”) is the same used by Alma,²² but is probably unfamiliar to modern Mormons, who use the words “having been commissioned by.”

The history of the wording of the baptismal ordinance is interesting. The first mention of instruction comes from the “Articles of the Church,” the original source for D&C 20, read and sustained by the church on 9 June 1830, and printed in the church’s newspaper: “And the manner of baptism & the manner of administering the sacrament are to be done as is written in the Book of Morman [sic]”²³ The instructions in the Book of Mormon are to use the phrase “having authority given me of Jesus Christ.” Thus, all original members of the church were baptized with this ordinance. The next mention is in the church’s newspaper in 1833, repeating the instruction in the Book of Mormon:

And baptism is to be administered in the following manner unto all those who repent: Whosoever being called of God & having authority given them of Jesus Christ, shall go down into the water with them and shall say, calling them by name: Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Then shall he immerse them in the water, and come forth again out of the water. (The Evening and Morning Star, 2:13, 1833.)

This account probably came from “Revelation Book 1,” a handwritten copy book of undated revelations received by Joseph Smith between 1828 and 1834. That source reads,

And the way of Baptism is to be ministered in the following manner unto all those who Repent whosoever being called of God & having authority given them of Jesus Christ shall go down into the water with them & shall say calling them by name having authority given me of Jesus Christ I baptize thee in the name of Jesus Christ the Father & of the Son & of the Holy Ghost amen then Shall he immerse them in the water & come forth again out of the water

The next reference was the 1833 Book of Commandments, which reads:

And baptism is to be administered in the following manner unto all those who repent: Whosoever being called of God and having authority given them of Jesus Christ, shall go down into the water with them, and shall say, calling them by name: Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Then shall he immerse them in the water, and come forth again out of the water.

The first change to the instructions—which were consistent with the Book of Mormon until this point and twice canonized by vote of the church (once in 1830 and once in 1833)—came in June 1836 when the reprint of the earlier “Evening and Morning Star” article was printed with the phrase change.

Baptism is to be administered in the following manner unto all those who repent: The person who is called of God and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented him or herself for baptism, and shall say, calling him or her by name: Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost, Amen. Then shall he immerse him or her in the water, and come forth again out of the water. (“Evening and Morning Star,” 2:1, June 1836.)

About this reprint, the JSPP editors state,

The first issue of the reprinted newspaper, which appeared under the slightly modified title Evening and Morning Star, was published in January 1835. Though touted as a reprint that would correct typographical and other errors, “Evening and Morning Star” actually contained significant changes to the revelation texts. In the first issue, editor Oliver Cowdery explained the revisions he was making in the reprinted versions of the revelations: ‘On the revelations we merely say, that we were not a little surprised to find the previous print so different from the original. We have given them a careful comparison, assisted by individuals whose known integrity and ability is uncensurable. Thus saying we cast no reflections upon those who were entrusted with the responsibility of publishing them in Missouri, as our own labors were included in that important service to the church, and it was our unceasing endeavor to have them correspond with the copy furnished us. We believe they are now correct. If not in every word, at least in principle.’ Despite the implications of Cowdery’s statement, very few of the changes in the reprint represent a restoration back to the earliest text, though Cowdery consulted early manuscript sources when reprinting some of the revelations. (http://josephsmithpapers.org/paperSummary/revelationsprinted-in-evening-and-morning-star-january-1835-june1836)

Whether intentional or not, Cowdery’s scribal error was not approved by Joseph Smith. Unfortunately, it was perpetuated in the 1835 D&C, which was prepared by Cowdery with no evidence that Joseph proofread the typesetting and changes before publication.

Apart from Cowdery, Phelps, and Whitmer, these individuals were printing hands who likely had little to do with the composition, structure, or intellectual work of the Doctrine and Covenants. In addition to serving on the publication committee for the volume, JS solicited financial help for printing, helped secure the copyright, and signed the preface. He is listed on the title page, but his role in the day-to-day work of preparing the revelations for publication is not fully known. Some corrections in his hand that are reflected in the Doctrine and Covenants are found on revelations in Revelation Books 1 and 2, and three notations in Revelation Book 2 indicate that he did at least some of the work of selecting items for publication. JS apparently relied on others to do the actual typesetting and printing and possibly the bulk of the editing, arranging, and other intellectual work needed to prepare the revelations for print. (http://josephsmithpapers.org/paperSummary/doctrineand-covenants-1835)

Joseph’s influence was limited to what he had received. The copy processes were largely out of his hands. In Revelation Books 1 and 2 (which the 1835 D&C editors did not have, at least initially)²⁴ and the original run of “The Evening and Morning Star” contained the correct wording, but this was modified by Oliver in his reprinting of the series.

Though all of this has been available for discovery for over 150 years, and now explicitly written about in the Joseph Smith Papers Project, modern Mormons continue to perpetuate a modified version of the baptismal ordinance, an act that earlier church leaders argued made others’ baptisms invalid.²⁵ Such would rightly argue that those baptized under an adulterated ordinance should be rebaptized with the ordinance in the form given by Christ.

Gift of Holy Ghost

Mormon.org provides a definition of receiving the gift of the Holy Ghost. It leaves out most of the gifts of the Spirit, stating that “the gift” is the constancy of the inspiration of the Holy Ghost, which is activated by the laying on of hands at confirmation, and wanes with disobedience to the commandments:

`The Holy Ghost can inspire you with thoughts and ideas, warn you, and comfort you in times of sorrow. Almost everyone has felt the Holy Ghost at some time. But there is a difference between experiencing the occasional influence of the Holy Ghost and receiving the gift of the Holy Ghost. Although the Holy Ghost may temporarily comfort someone or reveal truth to them, the gift of the Holy Ghost is reserved for those who have been baptized and confirmed into Christ’s Church. This gift is the privilege of enjoying the constant companionship of the Holy Ghost conditional upon keeping the commandments. The gift of the Holy Ghost is given when a person is confirmed a member of the Church after baptism by someone having priesthood authority from God. It is given by the person having authority laying their hands upon the head of the person who was baptized and giving them a blessing to receive the Holy Ghost (Acts 8:14-18). Whether or not we then receive this great gift depends on our keeping the commandments of God. (https://www.mormon.org/faq/holy-ghostblessings)

Another article is similar in content, adding that “receiving the gift of the Holy Ghost is often spoken of as a baptism by fire.” (https://www.lds.org/scriptures/gs/gift-of-the-holy-ghost)

The gift of the Holy Ghost is not the constant companionship of the Holy Ghost. Anyone who keeps God’s commandments will receive the Holy Ghost as often and to the degree that they keep the commandments. Instead, the gift is to receive the baptism by fire, which is an intense, overwhelming purging experience that changes a person by filling them with the love of God and their fellowman, purifying them to the extent that they can more fully feel the influence of God in their lives.

And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters; (Mosiah 27:25.)

The gift of the Holy Ghost is always accompanied not only by internal feelings (which can be counterfeited), but also by outward signs.²⁶

[The gift of the Holy Ghost's] internal fruits are faith, knowledge, wisdom, joy, peace, patience, temperance, long suffering, brotherly kindness and charity. Its external gifts are manifested in prophecies, visions, discernments, healings, miracles, power over evil spirits, speaking in various tongues, interpretation of tongues, etc. (First Presidency Counselor Charles W. Penrose, “Mormon Doctrine, Plain and Simple,” p 17.)

No matter the definition in use for the phrase, the gift of the Holy Ghost does not come as a result of membership in the Church of Jesus Christ of Latter-day Saints. In the case of the companionship of the Holy Ghost, anyone who keeps God’s commandments will enjoy the companionship of the Holy Ghost. Men were able to keep the commandments of God before 1830, and were blessed by the companionship of the Holy Ghost accordingly. Similarly, the Church of Jesus Christ of Latter-day Saints does not control who does or does not receive the baptism of fire. As demonstrated by Cornelius and the Lamanites, the baptism of fire comes by full purpose of heart in repentance.²⁹ It comes to all who fulfill this requirement, no matter their status in or out of the Church of Jesus Christ of Latter-day Saints.

Some in the church teach that baptism by fire is a process, not an event, and can be experienced without noticing it.²⁷ This is not true, and would only be taught by someone who had never experienced it. Perhaps one reason for the confusion is the misinterpretation of 3 Nephi 9:20:²⁸ And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the Lamanites, because of their faith in me at the time of their conversion, were baptized with fire and with the Holy Ghost, and they knew it not.

The story of the Lamanites spoken of is given in Helaman 5:

And it came to pass that the Lamanites said unto him: What shall we do, that this cloud of darkness may be removed from overshadowing us? And Aminadab said unto them: You must repent, and cry unto the voice, even until ye shall have faith in Christ, who was taught unto you by Alma, and Amulek, and Zeezrom; and when ye shall do this, the cloud of darkness shall be removed from overshadowing you. And it came to pass that they all did begin to cry unto the voice of him who had shaken the earth; yea, they did cry even until the cloud of darkness was dispersed. And it came to pass that when they cast their eyes about, and saw that the cloud of darkness was dispersed from overshadowing them, behold, they saw that they were encircled about, yea every soul, by a pillar of fire. And Nephi and Lehi were in the midst of them; yea, they were encircled about; yea, they were as if in the midst of a flaming fire, yet it did harm them not, neither did it take hold upon the walls of the prison; and they were filled with that joy which is unspeakable and full of glory. And behold, the Holy Spirit of God did come down from heaven, and did enter into their hearts, and they were filled as if with fire, and they could speak forth marvelous words. And it came to pass that there came a voice unto them, yea, a pleasant voice, as if it were a whisper, saying: Peace, peace be unto you, because of your faith in my Well Beloved, who was from the foundation of the world. (Helaman 5:40-47.)

These Lamanites did indeed receive the baptism of fire. However, to imply that they did not know that something dramatic was happening to them is ridiculous. They were surrounded by fire, saw angels, and spoke forth marvelous words. Their testimony of that day was sufficient to cause them to immediately repent of their sins, go out preaching the gospel, and abandon the traditions of their fathers. They knew that something happened to them, and it was not a gradual process! They simply did not know what was happening at the time, which is completely understandable considering they had received the sum total of about five minutes of gospel instruction.

As quoted, the church teaches that the Holy Ghost is received at confirmation. However, President Snow taught that he did not receive the Holy Ghost until some time after his baptism:

This manifestation did not immediately follow my baptism, as I expected....some two or three weeks after I was baptized...I began to feel very uneasy. I laid aside my books, left the house and wandered around through the fields under the oppressive influence of a gloomy, disconsolate spirit, while an indescribable cloud of darkness seemed to envelop me. I had been accustomed, at the close of the day, to retire for secret prayer to a grove...I had no sooner opened my lips in an effort to pray, than I heard a sound, just above my head, like the rustling of silken robes, and immediately the Spirit of God descended upon me, completely enveloping my whole person, filling me from the crown of my head to the soles of my feet, and O, the joy and happiness I felt! No language can describe the instantaneous transition from a dense cloud of mental and spiritual darkness into a refulgence of light and knowledge, as it was at that time imparted to my understanding. I then received a perfect knowledge that God lives, that Jesus Christ is the Son of God, and of the restoration of the Holy Priesthood, and the fulness of the gospel. It was a complete baptism—a tangible immersion in the heavenly principle or element, the Holy Ghost... (“Teachings of the Presidents: Lorenzo Snow”)

As with the Apostles in Jesus’ day, the baptism of fire rarely accompanies members at the time of their baptism, but comes some time later, when the member has truly submitted themselves to Christ.

For some few who are able to truly humble themselves before God at or prior to their baptism by water,²⁹ the baptism of fire comes immediately upon conversion:

For as sure as thou livest, behold, I have seen my Redeemer; and he shall come forth, and be born of a woman, and he shall redeem all mankind who believe on his name. Now, when he had said these words, his heart was swollen within him, and he sunk again with joy; and the queen also sunk down, being overpowered by the Spirit. (Alma 19:13.)

As in the case of the Lamanites in Helaman 5, Cornelius immediately received the gift of the Holy Ghost upon hearing the gospel, prior to baptism. As Joseph taught, Cornelius did not receive the constant companionship of the Holy Ghost before baptism,³⁰ rather he received the converting, purifying event of justification of his sins and gifts of the Spirit. Baptism by fire is not an optional event. Jesus taught:

Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. (John 3:5-7.)

Nephi explained that baptism by fire is merely the gate to the path which leads to eternal life. It is required but insufficient in order to obtain salvation:

For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost. And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive. (2 Nephi 31:17-18.)

Baptism by fire is required for true justification, as well as to begin the process of sanctification which comes through the acquisition of knowledge through personal revelation only available for those who have been baptized by fire.

And now, behold, my beloved brethren, I suppose that ye ponder somewhat in your hearts concerning that which ye should do after ye have entered in by the way....feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do. For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do. (2 Nephi 32:1,3,5.)

For this reason, Joseph taught that

You might as well baptize a bag of sand as a man, if not done in view of the remission of sins and getting of the Holy Ghost. Baptism by water is but half a baptism, and is good for nothing without the other half—that is, the baptism of the Holy Ghost. (History of the Church, 5:499.)

Nephi taught that there is no other way:

And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save. Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life. And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God}. And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen. (2 Nephi 31:19-21.)

Audience with Christ: Second Comforter and Calling and Election Made Sure

After faith, repentance, and baptism comes endurance to the end. Most members believe that this means to simply continue as a faithful church member until death.

What you have to do is stay in the mainstream of the Church and live as upright and decent people live in the Church—keeping the commandments, paying your tithing, serving in the organizations of the Church, loving the Lord, staying on the straight and narrow path. If you're on that path when death comes—because this is the time and the day appointed, this is the probationary estate—you'll never fall off from it, and, for all practical purposes, your calling and election is made sure. (Bruce R. McConkie, “The Probationary Test of Mortality,” University of Utah Jan 10, 1982.)

“The end” is not death, but the completion of the tests of mortality, a point that can (and ought) to occur prior to death, as in the case of Seth (D&C 107:43), Noah (Genesis 6:9), and Job (Job 1:1), whom God called perfect men. The confusion of the meaning leads many to conclude their journey before they have even begun, assuming that they have somehow qualified for something after death that they have not qualified for before death, despite the doctrine plainly taught in the Book of Mormon that death does not change our character or the degree of glory we have attained.³¹ Enduring to the end means proceeding in the tests of mortality until you have obtained the promise of eternal life from God.³²

The doctrines of calling and election and the Second Comforter are, therefore, a crucial part of enduring to the end. Calling and election is the event where an individual receives the promise of eternal life from God.³³ The Second Comforter is the visitation of Jesus Christ to an individual.³⁴

These doctrines are taught plainly in scripture and in the teachings of Joseph Smith. Joseph explained the process of receiving these events:

After a person has faith in Christ, repents of his sins, and is baptized for the remission of his sins and receives the Holy Ghost (by the laying on of hands), which is the first Comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him, Son, thou shalt be exalted. When the Lord has thoroughly proved him, and finds that the man is determined to serve Him at all hazards, then the man will find his calling and election made sure, then it will be his privilege to receive the other Comforter, which the Lord hath promised the Saints. (DHC 3:380, TPJS, p. 150.)

And again,

Now what is this other Comforter? It is no more or less than the Lord Jesus Christ himself & this is the sum & substance of the whole matter, that when any man obtains this last Comforter he will have the personage of Jesus Christ to attend him or appear unto him from time to time. & even he will manifest the Father unto him & they will take up their abode with him, & the visions of the heavens will be opened unto him & the Lord will teach him face to face & he may have a perfect knowledge of the mysteries of the kingdom of God, & this is the state & place the Ancient Saints arrived at when they had such glorious vision Isaiah, Ezekiel, John upon the Isle of Patmos, St Paul in the third heavens, & all the Saints who held communion with the general Assembly & Church of the First Born &c (Words of Joseph Smith, 27 Jun 1839, original spelling.)

God describes the process as follows:

Therefore, 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 accord to his own will. (D&C 88:68.)

It is also explained in the Book of Mormon:

Therefore, I would that ye should be steadfast and immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may seal you his, that you may be brought to heaven, that ye may have everlasting salvation and eternal life, through the wisdom, and power, and justice, and mercy of him who created all things, in heaven and in earth, who is God above all. Amen. (Mosiah 5:15.)

These are experiences that can be had by all under the prescribed conditions, no matter their gender, calling, or status:

Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am; (D&C 93:1.)

Joseph said that our power to “behold [God] face to face” depends “upon [our] diligence and faithfulness in seeking after him.” (Lectures on Faith 2:55.) Since it is a promise that God will come to every soul who fulfills the requirements, we can use it as a gauge of our spiritual progression. If we have not yet received a visit from the Lord, we can conclude that we are yet falling short on forsaking our sins, coming to Jesus, calling on his name, obeying his voice, and keeping his commandments.

The Lord described those who have obtained Celestial, Terrestrial, and Telestial glory. By matching our current experience, we can determine what degree of glory we have obtained.³⁵ Receiving one’s calling and election is required for those who will come forth in the first resurrection to inherit Celestial glory (D&C 76:53-62.) They have obtained the presence of the Father (D&C 76:71). If you have not received your calling and election, and have not been in the presence of the Father in this life, you are not Celestial. Were you to die today, you would inherit a lower degree of glory. Those who are Terrestrial “receive of the presence of the Son, but not of the fulness of the Father.” (D&C 76:77.) If you have not obtained the presence of the Son, you are not Terrestrial.

Jesus himself said: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” (John 17:3.) If you do not know¹⁹⁶ God, you do not have eternal life. If you do not know God here, why would you expect to be worthy to know him hereafter?

And assuredly, as the Lord liveth, for the Lord God hath spoken it, and it is his eternal word, which cannot pass away, that they who are righteous shall be righteous still, and they who are filthy shall be filthy still... (2 Nephi 9:16.)

Joseph taught that many who assume they are saved are in for a terrible surprise:

Suppose you have an idea of a resurrection, etc., and yet know nothing at all of the Gospel, nor comprehend one principle of the order of heaven, but find yourselves disappointed—yes, at last find yourselves disappointed in every hope or anticipation, when the decision goes forth from the lips of the Almighty. Would not this be a greater disappointment—a more painful thought than annihilation? (Joseph Smith, TPJS 229-230.)

The necessity of these experiences is witnessed of not only by scriptures, but by the teachings of Joseph Smith. He explained that without these experiences, it is impossible to endure the trials required of every soul to receive eternal life:

[The knowledge which persons must have that the course of life which they pursue is according to the will of God] supplies an important place in revealed religion; for it was by reason of it that the ancients were enabled to endure as seeing him who is invisible. An actual knowledge to any person that the course of life which he pursues is according to the will of God, is essentially necessary to enable him to have that confidence in God, without which no person can obtain eternal life...For a man to lay down his all, his character and reputation, his honor and applause, his good name among men, his houses, his lands, his brothers and sisters, his wife and children, and even his own life also, counting all things but filth and dross for the excellency of the knowledge of Jesus Christ, requires more than mere belief or supposition that he is doing the will of God, but actual knowledge; realizing that when these sufferings are ended he will enter into eternal rest, and be a partaker of the glory of God. For unless a person does know that he is walking according to the will of God, it would be offering an insult to the dignity of the Creator were he to say that he would be a partaker of his glory when he should be done with the things of this life. But when he has this knowledge, and most assuredly knows that he is doing the will of God, his confidence can be equally strong that he will be a partaker of the glory of God. Let us here observe, that a religion that does not require the sacrifice of all things, never has power sufficient to produce the faith necessary unto life and salvation...it is through the medium of the sacrifice of all earthly things, that men do actually know that they are doing the things that are well pleasing in the sight of God. When a man has offered in sacrifice all that he has for the truth's sake, not even withholding his life, and believing before God that he has been called to make this sacrifice, because he seeks to do his will, he does know most assuredly that God does and will accept his sacrifice and offering, and that he has not nor will not seek his face in vain. Under these circumstances then, he can obtain the faith necessary for him to lay hold on eternal life. It is in vain for persons to fancy to themselves that they are heirs with those, or can be heirs with them, who have offered their all in sacrifice, and by this means obtained faith in God and favor with him so as to obtain eternal life, unless they in like manner offer unto him the same sacrifice, and through that offering obtain the knowledge that they are accepted of him....Those then who make the sacrifice will have the testimony that their course is pleasing in the sight of God, and those who have this testimony will have faith to lay hold on eternal life, and will be enabled through faith to endure unto the end, and receive the crown that is laid up for them that love the appearing of our Lord Jesus Christ. But those who do not make the sacrifice cannot enjoy this faith, because men are dependent upon this sacrifice in order to obtain this faith; therefore, they cannot lay hold upon eternal life, because the revelations of God do not guarantee unto them the authority so to do; and without this guarantee faith could not exist. All the saints of whom we have account in all the revelations of God which are extant, obtained the knowledge which they had of their acceptance in his sight, through the sacrifice which they offered unto him. And through the knowledge thus obtained, their faith became sufficiently strong to lay hold upon the promise of eternal life, and to endure as seeing him who is invisible; and were enabled, through faith, to combat the powers of darkness, contend against the wiles of the adversary, overcome the world, and obtain the end of their faith, even the salvation of their souls. (Lectures on Faith 6:1-2,5-8,10-11.)

On another occasion he taught the same doctrine:

Though they might hear the voice of God and know that Jesus was the Son of God, this would be no evidence that their election and calling was made sure....They then would want that more sure word of prophecy, that they were sealed in the heavens and had the promise of eternal life in the kingdom of God. Then, having this promise sealed unto them, it was an anchor to the soul, sure and steadfast. Though the thunders might roll and lightnings flash, and earthquakes bellow, and war gather thick around, yet this hope and knowledge would support the soul in every hour of trial, trouble and tribulation. (Joseph Smith, TPJS, p. 298.)

Because these experiences are intended to be the pinnacle of what men can obtain in life and the signal that God approves of us, one would expect that modern leaders would focus on these key experiences just as Joseph Smith did.³⁶ As detailed in the chapter “Church History,” modern LDS leaders do not teach members to seek an audience with Jesus Christ. Instead, they teach members not to seek such experiences, suggesting that the idea that this must happen in mortality is a tactic of the devil.

Of course, all of the righteous desire to see the face of our Savior, but the suggestions that this must happen in mortality is a familiar tactic of the adversary. To identify a worthy goal, such as to achieve exaltation, and then to use the desirability of that goal and people’s enthusiasm for it to obscure the new means the adversary suggests to achieve it. (Elder Dallin H. Oaks, Boise, Idaho, June 17, 2105.)

Instead of teaching to literally seek the face of Jesus—a commandment given by the Lord himself³⁷—the brethren teach that we do this figuratively by seeking after the brethren.

Everything in modern Mormonism focuses on following the brethren for one simple, but secret, reason: the second anointing. The second anointing is an ordinance that, in Brigham’s day, was included in the endowment. As the authorization for endowments shifted from the church president to local authorities, the second half of the endowment was divided from the first, available only to those recommended by their Area Presidents on condition of a lifelong record of sacrifice for the church and dedication to the brethren. Apostles conduct the ordinance in local temples in the holy of holies or a sealing room set apart for the purpose. In this ordinance, a married pair is, among other things, sealed up to eternal life by the authority of the apostle. Thus, in the church today we see not only the figurative but literal fulfillment of Nephi’s warning:

And they deny the power of God, the Holy One of Israel; and they say unto the people: Hearken unto us, and hear ye our precept; for behold there is no God today, for the Lord and the Redeemer hath done his work, and he hath given his power unto men; Behold, hearken ye unto my precept; if they shall say there is a miracle wrought by the hand of the Lord, believe it not; for this day he is not a God of miracles; he hath done his work. (2 Nephi 28:5-6.)

These men act like “there is no God today” because they deny that God would personally promise an individual eternal life (a miracle, indeed), as they believe he will not do what he has given them the keys to do. They teach members to “hearken unto us” because that is the standard they use to judge whether they qualify for the second anointing. They disbelieve that Jesus would appear to lay members of the church, since he has not appeared to them (see “Witnesses”).

The evidence that this ordinance is not effective comes from an analysis of the sealing power manifested by those who have the second anointing and those who give it. Those who receive this ordinance are given the sealing power by the apostle. Just like the apostles themselves, they fail to do any of the things done by those with the sealing power in scripture. From their own admissions, even their healing blessings are no more effectual than those without the sealing power, or those without any priesthood at all.³⁸

Though it is true that Joseph used the sealing power to seal men to eternal life, he received it from God himself,³⁹ meaning that God knew that Joseph would not seal anyone up to eternal life against God’s will. Modern leaders assume that they have the sealing power through Brigham Young. Yet, Brigham Young did not receive it from Joseph,⁴⁰ as the sealing power never comes from a man, but always from God himself. Were it not so, Nephi would be liar when he said:

...Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name. (2 Nephi 9:41.)

Additionally, Joseph Smith would have been forgetting his own sealing power when he said:

There is no safety, only in the arm of Jehovah. None else can deliver, and he will not deliver and he will not deliver unless we do prove ourselves faithful to him in the severest trouble. For he that will have his robes washed in the blood of the Lamb must come up through great tribulation, even the greatest of all affliction. (Teachings of the Presidents of the Church: Joseph Smith, p. 230.)

We all ought to repent and reconcile our course to obtaining our calling and election and seeing the Lord face-to-face:

This has come in our day. Yet we find, even among those who have embraced the Gospel, hearts of unbelief. How many of you, my brethren and sisters, are seeking for these gifts that God has promised to bestow?...How many of you ask the Father, in the name of Jesus, to manifest Himself to you through these powers and these gifts? Or do you go along day by day like a door turning on its hinges, without having any feeling upon the subject, without exercising any faith whatever; content to be baptized and be members of the Church, and to rest there, thinking that your salvation is secure because you have done this? I say to you, in the name of the Lord, as one of His servants, that you have need to repent of this. You have need to repent of your hardness of heart, of your indifference, and of your carelessness. There is not that diligence, there is not that faith, there is not that seeking for the power of God that there should be among a people who have received the precious promises we have....I say to you that it is our duty to avail ourselves of the privileges which God has placed within our reach. If we have done wrong, repent of our wrong and feel after God, and not be satisfied till we have found Him, and He hears and answers us, and He speaks by His divine power in our hearts, bearing testimony to us in such a manner as cannot be doubted that He hears us, that He is near to us, and that He is watching over us and ready to bestow upon us all the blessings that are necessary for our happiness here and hereafter....Let us seek for these gifts. Let us be exhorted this day in this Tabernacle, and bear in mind that these gifts are for us; and let us seek for them with all our might, mind and strength. (Elder George Q. Cannon, Millennial Star, Apr. 1894, pp. 260–61.)

Conclusion

Though the church was designed to be a tool to help save men, it never was and still isn’t the arbiter of salvation. Christ still employs no servant at the gate of salvation (2 Nephi 9:41). The blessings are available to all who come to him, independent of church status. The danger of assuming his role has been replaced with a church is that, should the church modify the ordinances or mix scripture with the philosophies of men, those who put their trust in the church will be prevented from coming unto Christ.

President Lee once taught:

Much of what we do organizationally, then, is scaffolding, as we seek to build the individual, and we must not mistake the scaffolding for the soul. (Harold B. Lee, Conference Report, Oct. 1967, p. 107.)

When the scaffold builders ignore the architect’s blueprint, and instead design scaffolding according to their own imaginations,⁴¹ they will inevitably block the path of the building.⁴² God is still in control, and still offers every blessing to the faithful who, like Abraham, realize there are greater blessings available for any who will seek God directly.

Almost every aspect of the doctrine of Christ has been replaced, modified, or removed in modern Mormonism. However, institutional deviation from the gospel has never prevented an individual from obeying the doctrine of Christ.⁴³ Our day is no different. Each aspect of the gospel of Jesus Christ existed or has existed outside of an institution.

Because no aspect of the doctrine of Christ is controlled by the Church of Jesus Christ of Latter-day Saints, no changes to the doctrine of Christ made by the Church of Jesus Christ of Latter-day Saints need prevent a disciple of Christ from obtaining all the blessings available to any of God’s children at any time.