Witnesses

Witnesses are a supremely important factor in the gospel of Christ. Joseph Smith begins the first Lecture on Faith by explaining that it was by the testimony of those who knew God that the residue of men were inspired to seek after him, and made familiar with how to do so:

The reason why we have been thus particular on this part of our subject is that this class may see by what means it was that God became an object of faith among men after the fall, and what it was that stirred up the faith of multitudes to feel after him—to search after a knowledge of his character, perfections, and attributes, until they became extensively acquainted with him; and not only commune with him, and behold his glory, but be partakers of his power, and stand in his presence. Let this class mark particularly that the testimony which these men had of the existence of a God, was the testimony of man. For previous to the time that any of Adam's posterity had obtained a manifestation of God to themselves, Adam, their common father, had testified unto them of the existence of God, and of his eternal power and Godhead. For instance, Abel, before he received the assurance from heaven that his offerings were acceptable unto God, had received the important information of his father that such a being did exist, who had created, and who did uphold all things. Neither can there be a doubt existing on the mind of any person, that Adam was the first who did communicate the knowledge of the existence of a God to his posterity; and that the whole faith of the world, from that time down to the present, is in a certain degree dependent on the knowledge first communicated to them by their common progenitor. And it has been handed down to the day and generation in which we live, as we shall show from the face of the sacred records. (Lectures on Faith 1:3436.)

Paul echoes the same description of the pattern of divine witnesses, describing how before a man has faith, he has to become acquainted with the report of one who has already obtained the promised blessing:

How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God. (Romans 1:14-17.)

Moroni also taught about the pattern of witnesses:

And because he hath done this, my beloved brethren, have miracles ceased? Behold I say unto you, Nay; neither have angels ceased to minister unto the children of men. For behold, they are subject unto him, to minister according to the word of his command, showing themselves unto them of strong faith and a firm mind in every form of godliness. And the office of their ministry is to call men unto repentance, and to fulfil and to do the work of the covenants of the Father, which he hath made unto the children of men, to prepare the way among the children of men, by declaring the word of Christ unto the chosen vessels of the Lord, that they may bear testimony of him. And by so doing, the Lord God prepareth the way that the residue of men may have faith in Christ, that the Holy Ghost may have place in their hearts, according to the power thereof; and after this manner bringeth to pass the Father, the covenants which he hath made unto the children of men. (Moroni 7:29-32.)

Angels come on account of individual righteousness to those who have risen to the level of righteousness that allows their ministry.¹ The purpose of an angelic visit is to enable the recipient to teach those revealed truths to “the residue” who yet lack faith in Christ sufficient to receive angels. By heeding the witness of those who have received angels, the residue of men can give place to the Holy Ghost and become the kind of person to whom God sends angels.

As the foundation of how the gospel is preached, the concept of witnesses is sacred. The testimony of two witnesses was considered sufficient evidence for conviction of even the most serious sins under the Law of Moses. It is not surprising, then, that the Ten Commandments include the command not to bear a false witness. The penalty of breaking this commandment was death.

It is to the true witnesses in scriptures that we owe all that we believe about God beyond our own experience with him. For example, because of these witnesses, we believe that Christ lives, even if we have not yet seen him with our own eyes. Perhaps more importantly, because of the witnesses of men who have obtained blessings we have not yet obtained, we can both have faith that we ourselves can obtain them, and know the path to obtain them.

A false witness can lead us to exert much effort in a fruitless path, distracting us from pushing forward on the path to eternal life by luring us onto a dead end deviation. “A true witness delivereth souls: but a deceitful witness speaketh lies.” (Proverbs 14:25.)

The danger of false witnesses is that they can lure the unsuspecting into practicing fruitless false religion under the guise of the real thing. These people are usually both the farthest from God and the least likely to realize it since their religious practices occupy such a great portion of their lives. There is no room for them to consider any alternatives. Isaiah and Nephi quoted the Lord as saying about these,

Forasmuch as this people draw near unto me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear towards me is taught by the precepts of men— (2 Nephi 27:25.)

When men’s precepts take the place of eye-witness accounts of God, they are sure to both prevent people from interacting with God and prevent them from accepting course corrections from true messengers. This is why Jesus gave such scathing rebukes to the Pharisees. Jesus explained that the fruitless paths that they witnessed of were responsible for preventing many from obtaining greater interactions with God:

Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. (Luke 11:52.)

Nephi taught that this was not a condition unique to the past. He prophesied of our day when

They wear stiff necks and high heads; yea, and because of pride, and wickedness, and abominations, and whoredoms, they have all gone astray save it be a few, who are the humble followers of Christ; nevertheless, they are led, that in many instances they do err because they are taught by the precepts of men. (2 Nephi 28:14.)

Teaching by the precept of men is what occurs when men accept as their teachers those who do not have experience with God. Such false witnesses teach the same precepts their predecessors taught instead of witnessing of their own experiences with God. They cite the authority of their office instead of a divine source of their message. They claim as revelation the results of the counsels of men. Although false witnesses may be well meaning, the consequence of heading them is the same today as it was anciently.

False witnesses are not always obvious. If a wolf were not wearing sheep's clothing, he wouldn't fool anyone.² If the Lord will eventually cast out even the imposters who did mighty miracles,³ what of those who sit in the chief seats but offer no signs of their divine appointment? And why will they be cast out? Because they do not actually know the Lord. Knowing the Lord is the duty of every disciple of Christ, as it is the requirement for eternal life. But one group of members has a special responsibility to know the Lord face to face: Apostles.

Apostles represent a special witness because they are, by definition, eyewitnesses to the resurrected Christ. In all of scripture and church history, we only have two occasions where the qualification for being an apostle was given. The first is in the book of Acts where Peter specifies that Judas' replacement not only had to be among the over 500 who had seen the risen Christ, but also have had an eyewitness of his mortal ministry (Acts 1:21-22). This eyewitness allowed the apostles to bear powerful testimony, such as the following:

That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life....That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. (1 John 1:1,3.)

The second occasion was when Oliver Cowdery, ordained of God to search out the first group of twelve in this dispensation, gave to that group. He said,

It is necessary that you receive a testimony from heaven to yourselves; so that you can bear testimony to the truth of the Book of Mormon, and that you have seen the face of God. That is more than the testimony of an angel. When the proper time arrives, you shall be able to bear this testimony to the world. When you bear testimony that you have seen God, this testimony God will never suffer to fall, but will bear you out; although many will not give heed, yet others will. You will therefore see the necessity of getting this testimony from heaven. Never cease striving until you have seen God face to face. Strengthen your faith; cast off your doubts, your sins, and all your unbelief; and nothing can prevent you from coming to God. Your ordination is not full and complete till God has laid his hand upon you. We require as much to qualify us as did those who have gone before us; God is the same. If the Savior in former days laid his hands upon his disciples, why not in latter days?....The time is coming when you will be perfectly familiar with the things of God....You have our best wishes, you have our most fervent prayers, that you may be able to bear this testimony, that you have seen the face of God. Therefore call upon him in faith in mighty prayer till you prevail, for it is your duty and your privilege to bear such a testimony for yourselves. (Oliver Cowdery, History of the Church, 2:19298.)

Without an eyewitness, the testimony of an apostle ceases to be any more special than any other person who has received a spiritual witness of the Savior. This spiritual witness is certainly important. It can be sufficient to bring a newcomer to the gate of the gospel. However, without an eyewitness, a disciple’s ability to increase faith in Jesus Christ is limited. Specifically, the disciple cannot really say that they know it is possible for a man to stand in the presence of God in this life as they will not know anyone who has. They also cannot say with a surety that they know that Jesus lives. Nephi gives us an example of the power that comes with a true apostolic witness:

And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words. For I will liken his words unto my people, and I will send them forth unto all my children, for he verily saw my Redeemer, even as I have seen him. And my brother, Jacob, also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words. (2 Nephi 11:2-3.)

The only way someone who has not seen God can achieve such a powerful witness is by saying things that are intentionally misleading to create the false impression that an eyewitness has been achieved. Unfortunately, such a tactic is subject to cross-examination, and when unwound will surely take with it the credibility of anything else the false witness taught or testified of— including the reality of the resurrected Christ.

Some would attempt to minimize Cowdery's charge without citing revelation. However, Joseph himself reaffirmed this principle several times. For example, he told the apostles,

`We have work to do, that no other man can do. You must proclaim the Gospel in its simplicity and purity. and we commend you to God and the word of his grace. You have our best wishes, you have our most fervent prayers, that you may be able to bear this testimony, that you have seen the face of God. Therefore, call upon him in faith and mighty prayer, till you prevail, for it your duty and your privelege to bear such testimony for yourselves. We now exhort you to be faithful to fulfil your calling, there must be no lack here. You must fulfil in all things, and permit is us to repeat, all nations have a claim on you. You are bound together as the three witnesses were. You, notwithstanding can part & meet & meet and part again till your heads are silvered o[v]er with age. (Joseph Smith Papers, Minute Book 1, 12 Feb. 1834, pp. 27–29, as written.)`

The understanding that seeing Jesus was a requirement for the apostleship was present for some time after the death of Joseph. For example, in 1883 Zebedee Coltrin recounted his eyewitness of the Father and the Son, which had occurred during the school of the Prophets in Kirtland. Coltrin recounted that

...the Prophet Joseph said: Brethren, now you are prepared to be the apostles of Jesus Christ, for you have seen both the Father and the Son and know that they exist and that they are two separate personages. (Minutes, Salt Lake City School of the Prophets, October 3, 1883.)

Likewise, the minutes recording the ordination of new apostles echo Cowdery’s charge until around the turn of the century.⁴

Modern apostles minimize the effect of obtaining an eyewitness of Christ. For example, when Elder Oaks was recently asked “Have you seen him and witnessed His baptism, His teaching, His healing the sick and lame, the mock trial, His Crucifixion, His Resurrection, and His Ascension,” he replied, “Where do you find that kind of ‘witness’ defined or even mentioned in the scriptures?”⁵ On another occasion, Elder Oaks was confronted with the claim that:

...current apostles have no right to run the affairs of the church since they do not meet the New Testament standard of apostles because they do not testify of having seen Christ.

He responded by saying:

`The first answer to this claim is that modern apostles are called to be witnesses of the name of Christ in all the world, Doctrine and Covenants 107:23. This is not to witness of a personal manifestation. To witness of the name is to witness of the plan, the work, or mission such as the atonement and the authority or priesthood of the Lord Jesus Christ, which an apostle who holds the keys is uniquely responsible to do. (Elder Dallin H. Oaks, Boise, Idaho, June 17, 2105.)`

Elder Oaks revealed that, in his view, what is special about his witness is his assignment in the church, not his experience with God. In an unusually direct disclosure, President Boyd K. Packer described it this way:

President McKay explained that one of the responsibilities of an Assistant to the Twelve was to stand with the Quorum of the Twelve Apostles as a special witness and to bear testimony that Jesus is the Christ. What he said next overwhelmed me: “Before we proceed to set you apart, I ask you to bear your testimony to us. We want to know if you have that witness.” I did the best I could. I bore my testimony the same as I might have in a fast and testimony meeting in my ward. To my surprise, the Brethren of the Presidency seemed pleased and proceeded to confer the office upon me. That puzzled me greatly, for I had supposed that someone called to such an office would have an unusual, different, and greatly enlarged testimony and spiritual power. It puzzled me for a long time until finally I could see that I already had what was required: an abiding testimony in my heart of the Restoration of the fulness ofthe gospel through the Prophet Joseph Smith, that we have a Heavenly Father, and that Jesus Christ is our Redeemer....Some years ago, I was with President Marion G. Romney....He told them that 50 years before, as a missionary boy in Australia, late one afternoon he had gone to a library to study. When he walked out, it was night. He looked up into the starry sky, and it happened. The Spirit touched him, and a certain witness was born in his soul. He told those mission presidents that he did not know any more surely then as a member of the First Presidency that God the Father lives; that Jesus is the Christ, the Son of God, the Only Begotten of the Father; and that the fulness of the gospel had been restored than he did as a missionary boy 50 years before in Australia. He said that his testimony had changed in that it was much easier to get an answer from the Lord. The Lord’s presence was nearer, and he knew the Lord much better than he had 50 years before. There is the natural tendency to look at those who are sustained to presiding positions, to consider them to be higher and of more value in the Church or to their families than an ordinary member. Somehow we feel they are worth more to the Lord than are we. It just does not work that way! (“The Weak and the Simple of the Church,” Oct. 2007 General Conference.)

President Packer frequently says that part of his special witness is that he knows the Lord. Yet, he has admitted that instead of from a face-to-face audience (or even vocal exchange), the way he got to know him is through feeling the cleansing effect of his sacrifice.

I claim, with my Brethren the Apostles, to be a special witness of the Lord Jesus Christ. That witness is reaffirmed each time I feel within myself or in others the cleansing effect of His sacred sacrifice. My witness, and that of my Brethren, is true. We know the Lord. He is no stranger to His prophets, seers, and revelators. (CES Devotional, 6 November 2011.)

On another occasion, President Packer explained how, when called to be an apostle, he was surprised that he did not possess “an unusual, different, and greatly enlarged testimony and spiritual power.”⁶ Contrast what is implied in the following statements with what they actually mean, keeping in mind that when President Packer speaks of his “special” witness, he is testifying of the same experiences had by any member of the church who knows through the power of the Holy Ghost that Jesus is real:

Of all that I have read and taught and learned, the one most precious and sacred truth that I have to offer is my special witness of Jesus Christ. He lives. I know He lives. I am His witness. And of Him I can testify. He is our Savior, our Redeemer. Of this I am certain. (“These Things I Know,” Ensign, May 2013.)

I want our family to know that they have heard grandpa bear his testimony. I know that Jesus is the Christ, that He lives, that the gospel is true, and that I know Him when I see Him, and I know His voice when I hear Him. I want you little ones to remember that you heard your grandfather bear a special witness of the Lord Jesus Christ and of the gift of the Holy Ghost. (Church News, Week Ending December 25th, 2010, p. 12.)

I am a witness to the truth that Jesus is the Christ, the Son of God, the Only Begotten of the Father; that He has a body of flesh and bone; that He knows those who are His servants here and that He is known of them. (Ensign, May 1980, p. 62.)

Now, I wonder with you why one such as I should be called to the holy apostleship. There are so many qualifications that I lack. There is so much in my effort to serve that is wanting. As I have pondered on it, I have come to only one single thing, one qualification in which there may be cause, and that is, I have that witness. I declare to you that I know that Jesus is the Christ. I know that he lives. He was born in the meridian of time. He taught his gospel, was tried, was crucified. He rose on the third day. He was the first fruits of the resurrection. He has a body of flesh and bone. Of this I bear testimony. Of him I am a witness. In the name of Jesus Christ. Amen. (Ensign, June 1971, p. 87.)

It may be unthinkable to the typical member of the church to consider that the apostles’ definition of “special witness” is merely an assignment independent of an actual experience with Christ. Early apostles would certainly agree. Heber J. Grant’s reported anxiety of not having seen Christ shows that, at least at that time, an eye-witness of Christ was expected.

I can truthfully say that from October, 1882, until February, 1883, [an evil spirit] followed me day and night, telling me that I was unworthy to be an apostle of the Church, and that I ought to resign. When I would testify of my knowledge that Jesus is the Christ, the Son of the living God, the Redeemer of mankind, it seemed at though a voice would say to me: ‘You lie! You lie! You have never seen Him.’ (Heber J. Grant, “Opening Conference Message,” General Conference, 4 April 1941)7

Had President Grant thought in terms of Elder Oaks’ position that it is the calling that makes a witness special, he would not have thought that his lack of an eyewitness made him unworthy of being an apostle.

As late as the turn of the century, official church sermons still featured apostles who testified of fulfilling the charge in both the New Testament and current dispensation to be an eyewitness of Christ. For example, Elder George Q. Cannon testified, “I know that Jesus lives; for I have seen Him.”⁸ On another occasion he said,

I have been greatly favored of the Lord. My mind has been rapt in vision and have saw the beauties and Glory of God. I have saw and conversed with the Savior face to face. God will bestow this upon you.9

Such an eyewitness increases the hearer’s faith that Jesus not only exists, but that the hearer too can obtain an audience with the Savior in this life.

With the appointment of Elder Smoot, things changed. He was regarded as “reliable in business, but has little or no faith.”¹⁰ Instead of the charge to obtain the face of God, he was instead instructed to receive “the light of the Holy Ghost” from which to testify. At the same time, there was a clear schism in the quorum of the twelve between those who had obtained an eyewitness and those who had not. It was during this time that junior apostle Heber J. Grant reported being overcome with guilt because he had not obtained this witness. He said it haunted him every time he testified of the Savior. Another quorum member told him that he was a failure as an apostle until and unless he obtained an eyewitness, providing further pressure. Just two years prior to his death, President Joseph F. Smith wrote,

`Your brethren, who are called to the apostleship, and to minister in the midst of the house of Israel...are supposed to be eye and ear witnesses of the divine mission of Jesus Christ....That is their mission, and their duty; and that is the doctrine and the truth, that is their duty to preach to the world, and see that it is preached to the world. (Joseph F. Smith, Millennial Star, Vol. LXXVII, 1914, p. 336.)`

With President Joseph F. Smith’s death came the end of an era. The excommunication of Elders Cawley and Taylor helped Heber J. Grant overcome his cognitive dissonance. It was likely them he referenced when he wrote in his diary:

I have never prayed to see the Savior. I know of men— Apostles—who have seen the Savior more than once. I have prayed to the Lord for the inspiration of His Spirit to guide me, and I have told Him that I have seen so many men fall because of some great manifestation to them, they felt their importance, their greatness.” (The Diaries of Heber J. Grant, p. 468.)

He told a tabernacle meeting in 1942 “I never prayed to see the Savior.” (Heber J. Grant Journal, Oct. 4, 1942.)

If the appointment of Elder Smoot marked the beginning of the abandonment of the ancient and modern apostolic charge, the tenure of Heber J. Grant institutionalized the deviation. Before, these men were charged that they were not really special witnesses until they had obtained an eyewitness of the Savior. Now, they were criminalized for having one, and publicly bragged about never seeking for it. President Heber J. Grant's effort to ease his guilty conscience did not end there. A sister wrote him asking about eyewitnesses of Christ. He replied, “I know of no instance where the Lord has appeared to an individual since His appearance to the Prophet Joseph Smith.”¹¹ Since President Grant was not only in attendance when his fellow apostles had made those admissions prior to 1900, but also knew these men intimately, this statement was either an unbelievable omission, or a flat out attempt to change history to fit the new standard.

Subsequent apostles continued the new standard (or lack thereof) for being an apostle. The new doctrine was that receiving an impression that Jesus was real was a stronger witness than actually seeing him and speaking with him. Somehow knowing of him superseded in importance actually knowing him. Joseph Fielding Smith wrote about apostles:

It is their privilege to see him if occasion requires, but the Lord has taught that there is a stronger witness than seeing a personage, even of seeing the Son of God in a vision. Impressions on the soul that come from the Holy Ghost are far more significant than a vision. When Spirit speaks to spirit, the imprint upon the soul is far more difficult to erase. Every member of the Church should have impressions that Jesus is the Son of God indelibly pictured on his soul through the witness of the Holy Ghost. (Joseph Fielding Smith, “The First Presidency and the Council of the Twelve,” Improvement Era, Nov. 1966, p. 979.)

On another occasion, he provided the position of the modern brethren clearly: a witness of Christ need not by visual or include his visitation at all— that the Holy Ghost was a superior witness:

Every member of the Council of the Twelve Apostles should have, and I feel sure have had, the knowledge of the resurrection of Jesus Christ. This does not have to come by direct visitation of the Savior, but it does come by the testimony of the Holy Ghost....The testimony of the Holy Ghost is the strongest witness that can be given. It is better than a personal visit. (Doctrines of Salvation 3:153.)

President Joseph Fielding Smith on more than one occasion reiterated the displacement of the ancient and modern requirement to see the Lord. He taught that the brethren had no duty to seek the face of the Lord. Instead, they would only see him “if occasion requires.” He wrote to his son after being an apostle for 38 years:

I did not live in the days of our Savior; he has not come to me in person. I have not beheld him. His Father and he have not felt it necessary to grant me such a great blessing as this. But it is not necessary. I have felt his presence. I know that the Holy Spirit has enlightened my mind and revealed him unto me, so that I do love my Redeemer, I hope, and feel it is true, better than everything else in this life. I would not have it otherwise.12

The brethren actively changed the definition of what made their witness “special.” It was their calling, they were told, that made their witness greater than anyone else who had an impression that Jesus was real.

Once changed, this new doctrine was spoken about as if it had always been that way. President Harold B. Lee reported that when he was sustained as a member of the Twelve, he was told, “Now you understand that you are now to be a special witness of that great event, meaning the resurrection of the Lord.” President Lee felt that since he had read the scriptures and felt that these people had actually lived, his witness was just as strong as Paul's, who had seen and conversed with the Lord. He said this was because his emotive impression was actually greater than what Paul had seen:

...a witness more perfect than sight is the witness which the Holy Ghost bears to one's soul so that he knows these things are true. I witness to you with all my soul that I know, as the Spirit has born witness to my soul, that the Savior lives.13

Elder McConkie taught that

It is true that the witness of the Holy Ghost is sure and absolute and that a man can know with a perfect knowledge, by the power of the Holy Ghost, that Jesus Christ is the Son of the living God who was crucified for the sins of the world.This unshakeable certainty can rest in his soul even though he has not seen the face of his Lord. (The Promised Messiah, p. 592.)

The idea that a spiritual witness is stronger than an eyewitness allows modern Mormon leaders to say things that imply that they have seen Jesus without, in their minds, being deceitful. In Bruce R. McConkie’s case, the foregoing quote seriously detracts from the impact of his widely lauded last testimony, where he said

I am one of his witnesses, and in a coming day I shall feel the nail marks in his hands and in his feet and shall wet his feet with my tears. But I shall not know any better then than I know now that he is God’s Almighty Son, that he is our Savior and Redeemer, and that salvation comes in and through his atoning blood and in no other way. (Bruce McConkie, “The Purifying Power of Gethsamane,” April 1985 General Conference).

Knowing better than he knew then, according to Elder McConkie, would be impossible since he already had a spiritual witness, which—according to him—was stronger than an eyewitness.

We read in the scriptures that the Nephites, Paul, and others who had the privilege of touching the resurrected Christ had a transformative experience. They could witness that they indeed knew, not merely believed, that Jesus was resurrected. Today's apostles apparently believe that there is nothing special gained from an eyewitness. President Uchtdorf said, “You do not need to see the Savior, as the Apostles did, to experience the same transformation.”¹⁴ A recent conference presenter said “Our own testimonies of the Savior are framed by the testimony and teachings of the Prophet Joseph Smith.”¹⁵ However, Joseph Smith taught that,

Reading the experience of others, or the revelations given to them, can never give us a comprehensive view of our condition and true relation to God. Knowledge of these things can only be obtained by experience in these things, through the ordinance of God set forth for that purpose. (Joseph Smith, Times and Seasons Record, October 9, 1843.)

Elder Carlos Godoy said,

We do not need to see an angel to obtain understanding. We have the scriptures, the temple, living prophets, our patriarchal blessings, inspired leaders, and, above all, the right to receive personal revelation to guide our decisions. (Elder Carlos A. Godoy, “The Lord Has a Plan for Us,” October 2014 General Conference.)

Yet, are we not clearly taught what it means when angels cease to minister to men?

Or have angels ceased to appear unto the children of men? Or has he withheld the power of the Holy Ghost from them? Or will he, so long as time shall last, or the earth shall stand, or there shall be one man upon the face thereof to be saved? Behold I say unto you, Nay; for it is by faith that miracles are wrought; and it is by faith that angels appear and minister unto men; wherefore, if these things have ceased wo be unto the children of men, for it is because of unbelief, and all is vain. For no man can be saved, according to the words of Christ, save they shall have faith in his name; wherefore, if these things have ceased, then has faith ceased also; and awful is the state of man, for they are as though there had been no redemption made. (Moroni 7:3638.)16

If an absence of visible angelic visitation indicates such gross lack of faith, what of a lack of visible visitations of Jesus Christ?

The fact is that we have a total lack of witnesses of Christ in modern Mormonism. Not one apostle has testified of a physical audience with Christ in over 114 years. The last public testimony of visually seeing Christ was in the 1800s. The last public testimony of seeing Christ from an apostle in a non-awake state was Elder David Haight in 1989.⁵²⁷ There isn't a single member living who has heard an apostle bear a public eyewitness of Christ. Since the majority of the church joined or reached adulthood after 1989, most have not heard any apostle testify of seeing Christ at all—even in a dream.

The leadership for decades has engaged in all sorts of verbal gymnastics to explain this failure to fulfill their apostolic duty. Though their “testimonies” are carefully worded to give the impression that they have seen Jesus, they would still be technically correct if this were not the case. Of course, intentionally leading people on to think something that is not correct is bearing a false witness, a crime worthy of death under the law of Moses that also becomes coupled with using the Lord's name in vain if such a “testimony” is closed in the name of the Savior.

It is important to note that the brethren do not have any problem with members believing they have seen Jesus, even if that is not the case. Elder Oaks has said, “Lying is sinful, as it has always been....Lying is simply outside the range of permitted or condoned conduct by Latter-day Saints— members or leaders.” Yet, immediately after in the same talk, he claims that lying only means “asserting something that is untrue” and that this is “very different” than “not telling everything one knows.” Says Elder Oaks, “the obligation to tell the truth does not require one to tell everything he or she knows.” He continues, “Indeed, we may have a positive duty to keep many things secret or confidential. But this principle does not condone violating the ninth commandment, ‘Thou shalt not bear false witness’ (Ex. 20:16).” (BYU Speech, September 12, 1993.) Therefore, in the view of Elder Oaks and possibly other church leaders, purposefully misleading members into thinking they have seen the Savior is not lying, as long as they don’t explicitly say that they have when they have not. Most of the brethren do not focus on the details of their special witness. Why? I suspect that they are worried that no one will consider their witness to be very special if, like President Packer, they admit that it is no different than any witness of the Spirit. However, we are told that the reason why they do not share details that it is too sacred a thing to talk about; that somehow you can be a witness without witnessing of anything. They are simply withholding that their witness is no different than the witness of any other member because they believe members are unable to appreciate the “specialness” of a witness which derives wholly from a calling, not personal experience.

Elder Dallin H Oaks has said,

Why don’t our talks in general conference and local meetings say more about the miracles we have seen? Most of the miracles we experience are not to be shared. Consistent with the teachings of the scriptures, we hold them sacred and share them only when the Spirit prompts us to do so...In bearing testimonies and in our public addresses we rarely mention our most miraculous experiences, and we rarely rely on signs that the gospel is true. We usually just affirm our testimony of the truthfulness of the restored gospel and give few details on how we obtained it. (“Miracles,” Ensign, June 2001.)

President Packer goes so far as to claim that God has given a commandment that his special witnesses should not witness of what makes their witness special:

We do not talk of those sacred interviews that qualify the servants of the Lord to bear a special witness of Him, for we have been commanded not to do so. (“Tribute to the Rank and File,” General Conference, April 1980.)

On another occasion he said, “Why cannot it be said in plainer words? Why aren’t they more explicit and more descriptive. Cannot the Apostles say more?” He claimed that this was “for a witness to be given in some new and dramatic and different way.”¹⁷ Yet, it would only be different from the neutered testimonies of post-1900 Mormonism, since testimonies of Christ from Adam until 1900 always contained a description of a visual and tactile experience with him.

Apostle Marion G. Romney said,

I don’t know just how to answer people when they ask the question, ‘Have you seen the Lord?’ I think that the witness that I have and the witness that each of us [apostles] has, and the details of how it came, are too sacred to tell. I have never told anybody some of the experiences I have had, not even my wife. I know that God lives. I not only know that he lives, but I know him. (Marion G. Romney, cited in F. Burton Howard, Marion G. Romney: His Life and Faith (Salt Lake City, Utah: Bookcraft, 1988), p. 222.)

One would think that the answer to that question would be very simple yes or no. It is quite odd that the modern brethren would think that something that was the expectation before 1900 is somehow now too sacred to share, and even prohibited by God, when no revelation received by the church supports either assertion. The current principles of “a witness of the Holy Ghost is more special than an eyewitness” and “a visual witness is too sacred to share” add up to making it impossible for a member to know whether an apostle has seen Jesus or not, making his witness no different than any other member's, and not special in any way.

The entire canon of scripture is full of men who readily spoke about their experiences with Christ. How much less precious would the scriptures be without their words? How much less faith would we have in Christ if Thomas did not tell us he touched him? How much less powerful would be the Nephite account if they thought it was too sacred to share the fact that they were visited? How much less would we know about the Savior if we were not told that he took the time to touch each of the over 2,000 present in Bountiful? How much less powerful would the Book of Ether be if it did not contain the account of the Brother of Jared piercing the veil? And so on.

The principle of a true witness requires that you actually say what you have seen, that others might have faith, and tell how you obtained it, that others might do the same. How can anyone attain a visual witness of Christ if they do not believe it can happen? And why should they believe it can happen if the apostles—men whose very calling is to have obtained such a witness--do not claim to have seen Christ?

The scriptures are replete with declarations that God does not work in darkness. For example, Nephi tells us “that the Lord God worketh not in darkness.” (2 Nephi 26:23.) Isaiah gives us the word of the Lord speaking disparagingly about the wise men of the people “who contrive to hide their schemes from Jehovah! They work in the dark, thinking, Who will see us? Who will know?” (Isaiah 29, Gileadi Translation.) But the Lord does not work in a corner. He works his miracles in the open in order to increase faith:

...he manifesteth himself unto all those who believe in him, by the power of the Holy Ghost; yea, unto every nation, kindred, tongue, and people, working mighty miracles, signs, and wonders, among the children of men according to their faith. (2 Nephi 26:12-13.)

Those who have seen must, according to the principle of witnesses, testify of that which they have seen. Otherwise, no one would have faith that the experience can happen, nor know how to obtain it. In 3 Nephi ch. 12, the Lord tells us exactly what we are to do after we see Him:

And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am. Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins. (3 Nephi 12:2.)

If the brethren have not seen Jesus, members have a right to know. The doctrine of Christ promises that those who repent sufficiently to receive the Holy Ghost after baptism will, if they continue to follow God's voice, encounter Christ face to face.

Behold, this is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh. And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do. (2 Nephi 32:6)

What does it say if we follow men who purportedly teach us the gospel, but have not yet attained the end of the gospel? Is that not like going through great sacrifice to attend a GED course where the teacher has not yet obtained a diploma? Could there be any more literal fulfillment of the Savior's parable, “Can the blind lead the blind? shall they not both fall into the ditch?” (Luke 6:39.) Jesus taught plainly that “this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” (John 17:3.) That this experience is to occur in this life for the heirs of salvation is made plain:

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. (D&C 132:23-24.)

Why would you receive teachers claiming to lead you in the way of life and salvation, who had not obtained it themselves?

Whether the brethren have seen Christ or not is beyond our ability to say, since they have not said so themselves.¹⁸ However, the fact that they do not declare that they have means that either they have not, or they are negligent in their duty to testify as a witness of Christ. If the brethren do not know Christ, they do not have eternal life. Why should anyone believe that following them will lead to a different end than they themselves have obtained? If their “special witness” consists of nothing but an ordination, and that ordination itself has been insufficient to bring them back into the presence of Christ, what hope can their followers have that their authority alone will be sufficient to bring them back into the presence of Christ? As the Savior said to the blind leaders in his day:

But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. (Matthew 23:13.)

A similar question is posed in the Book of Mormon:

O ye wicked and ye perverse generation; ye hardened and ye stiffnecked people, how long will ye suppose that the Lord will suffer you? Yea, how long will ye suffer yourselves to be led by foolish and blind guides? Yea, how long will ye choose darkness rather than light? (Helaman 13:29.)

One unfortunate side effect of the inflation of the witness of the brethren is that they disbelieve others’ accounts of having seen the Savior. In their minds, if Jesus doesn’t come to them, being the most righteous among us, why would he come to anyone else?

The fool hath said in his heart, There is no man that hath seen God. Because he showeth himself not unto us....Behold, they are corrupt; they have done abominable works, and none of them doeth good. For the Lord looked down from heaven upon the children of men, to see if there are any that do understand God. And he opened his mouth unto the Lord, and said, Behold, all these who say they are thine. The Lord answered and said, They are all gone aside, they are together become filthy, thou canst behold none of them that are doing good, no, not one. All they have for their teachers are workers of iniquity, and there is no knowledge in them. They are they who eat up my people. They eat bread and call not upon the Lord. (Psalm 14:1-4, JST.)

This position is one of the many fulfillments of Nephi’s description of our time:

...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 28:6.)

The next logical step, of course, is for the brethren to caution members against seeking an audience with the Lord, despite the fact that such is required for salvation (see “The Gospel of Christ.”) 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.)

False witnesses are not just a problem in modern Mormon leadership, but also within the body of members. The most prominent opportunity for false witness comes in testimony meeting.

Testimony is not a thing to be taken lightly. Alma reported that the Zoramites “did pervert the ways of the Lord in very many instances; therefore, for this cause, Alma and his brethren went into the land to preach the word unto them.” (Alma 31:11.) What was their grievous crime? It was the content and form of how they bore testimony in church meetings! This is what they said:

Holy, holy God; we believe that thou art God, and we believe that thou art holy, and that thou wast a spirit, and that thou art a spirit, and that thou wilt be a spirit forever. Holy God, we believe that thou hast separated us from our brethren; and we do not believe in the tradition of our brethren, which was handed down to them by the childishness of their fathers; but we believe that thou hast elected us to be thy holy children; and also thou hast made it known unto us that there shall be no Christ. But thou art the same yesterday, today, and forever; and thou hast elected us that we shall be saved, whilst all around us are elected to be cast by thy wrath down to hell; for the which holiness, O God, we thank thee; and we also thank thee that thou hast elected us, that we may not be led away after the foolish traditions of our brethren, which doth bind them down to a belief of Christ, which doth lead their hearts to wander far from thee, our God. And again we thank thee, O God, that we are a chosen and a holy people. Amen. Now it came to pass that after Alma and his brethren and his sons had heard these prayers, they were astonished beyond all measure. For behold, every man did go forth and offer up these same prayers. Now the place was called by them Rameumptom, which, being interpreted, is the holy stand. Now, from this stand they did offer up, every man, the selfsame prayer unto God, thanking their God that they were chosen of him, and that he did not lead them away after the tradition of their brethren, and that their hearts were not stolen away to believe in things to come, which they knew nothing about. (Alma 31:15-25.)

Modern Mormons utter their own Zoramite prayer: “I know the church is true. I know President is a prophet. In the name of Jesus Christ, amen.” Children and adults alike ascend LDS Rameumtoms to offer up this selfsame prayer without even thinking about what they are saying.

How many members could present a case of how they know that the church is true, or what they mean when they say that? How many could point to a prophecy by the that shows that they are a prophet? When members testify that they know something, but they don’t actually have any evidence of what they are saying, they are bearing false witness. This happens all the time in fast and testimony meeting. For every principle that is testified of, the member ought to have a very good answer if someone were to ask, “how do you know?” There are certain phrases like “the church is true” that are far too ill-defined to be possible to know. If you say that you know something is true, you better have been told explicitly by God that such was the case, or at least have some anecdotal evidence. One cannot simply say that they know something just because they wish it were true, or because they trust someone else who says that they know. Mindless parroting is a false witness.

Far too often in the church, members cave to social pressure and a desire to belong, and bear a false witness. The following is an excerpt of a talk given by Russell Hancock, a counselor in the Menlo Park stake presidency, given 6 May 2012:

We’re...taught that the manifestation of the spirit will be the Holy Ghost revealing truth to us....Now here’s the true confession: I’ve never had it. This has never come to me....So as that crucial milestone came in my life where I had to decide whether to go on a mission...and yet when I was honest with myself I had to confess I didn’t actually know for myself that the Church was true. I was following my parents’ religion and way of life, and the testimony of family, friends, and ward members....I began to speak more loudly and in a voice that was more shrill, and I would actually testify. I would stand up in church meetings and say things that I had no right to say, that I didn’t yet know for my own self. But I thought that in the act of saying them-and saying them more loudly--the testimony would come....I served a mission. You could say I caved. But I wanted to serve, and I think I had righteous reasons, but I should also tell you I felt like it was an important rite of passage. I felt all of the pressure that you feel to serve a mission, knew the opportunities I would be foreclosing if I didn’t, so I submitted my papers and received a call. So I get into the mission field, where it started to trouble me that I was saying things to investigators I thought were true but didn’t know were true....I decided I would wager my life that the church is everything it claims it is and live out my life accordingly. So that is what I’ve done and what I continue to do....Now here’s what’s striking. Every time I share these experiences I am assailed by people who tell me ‘that’s my feeling, that’s my experience too.’

Modern Mormons—rank and file and leaders alike—ought to invest the significant effort required to obtain revelation from God on a subject. Until they obtain God's word, they ought to resist the temptation to lie in order to fit in, and simply remain quiet until they have something to testify of in truth.