Thank you, brothers and sisters for being in attendance. I am grateful for the invitation to address you in this Thanksgiving-time devotional. I'm thankful to those who have provided the beautiful music, prayer, and scripture. President and Sister Clark have been so kind to me and my family over the years. I'm indebted for their sacrifice, love, and direction. I adore my eternal companion who sits at my side. She is virtuous and conducts herself with dignity. I am thankful for our children, parents, and siblings, for the gospel, and, most deeply, for the Redeemer. And I am thankful for the temple that I may more perfectly learn of Him. As you celebrate Thanksgiving, do not forget to express gratitude for these things. Despite living in “troubled times,” [1] happiness and peace can be found in them.
In the beginning, Adam and Eve were given commandments to love and serve God and make Him the only being they would worship. Whereas they fell, God gave to them His Only Begotten Son and added the instruction that they were to offer up sacrifices in similitude of His perfect sacrifice. [2] These holy commandments are likewise extended to us. From them, two things are learned: first, we learn who is to be the object of our worship and second, we learn how to worship. Today, I will speak on worship. I invite the Spirit to attend us—to be our teacher and draw us closer to our Heavenly Father.
Singling out who is to be the object of our worship, Elder Bruce R. McConkie [3] taught:
We worship the Father and him only and no one else. We do not worship the Son and we do not worship the Holy Ghost. I know perfectly well what the scriptures say about worshipping Christ and Jehovah, but they are speaking in an entirely different sense—the sense of standing in awe and being reverentially grateful to Him who has redeemed us. Worship in the true and saving sense is reserved for God the first, the Creator. [4]
Concerning how to worship, we are instructed to offer up sacrifices in similitude of the sacrifice of the Only Begotten. Two words of this instruction—in similitude—are essential. They mean in likeness of, or emulation. “Perfect worship is emulation,” Elder McConkie wrote. “We honor those whom we imitate. How do we worship the Lord,” he added. “We do it by going from grace to grace, until we receive the fulness of the Father and are glorified in light and truth.” [5]
To the world, grace is viewed as withholding a just punishment or receiving a divine favor for which we've done nothing to merit. But the grace extended to Jesus, that increased Him from grace to grace, was neither of these as He was perfect. Rather, it was the enabling power [6] of His Father given as Jesus extended that grace to mankind. Please follow as I read selected passages from Section 93, carefully noting the unity and growth that was experienced in this giving and receiving of grace:
[T]he Father and I are one. ... The Father because he gave me of his fulness. ... I was in the world and received of my Father, and the works of him were plainly manifest. And I, John, saw that he received not of the fulness at the first, but received grace for grace; And . . . continued from grace to grace, until he received a fulness. [7]
Grace was received for grace that was given and, in this manner, the Son became as His Father is, and one with Him. [8] It is, thereby, shown in this relationship that grace for grace forms an implied covenant between the receiver and the giver of grace; Christ never sought for an enabling power except He honored the expectation to imitate His Father in extending that grace to His children. This sacred accord and pattern of worship is expressed in a commentary entitled Revelations of the Restoration:
The Savior increased in grace as he lived the commandments of God and blessed the lives of others. His growth was accelerated above that of his fellowmen because of the reciprocal nature of receiving strength of the Spirit when extending grace. That is, he called upon his Father for power and strength to bless others in their need. In answer to his prayers, he was empowered and grew beyond his previous abilities, thus, receiving grace for grace. Christ was foremost in reaching out in compassion to others. Therefore, he received greater grace from God in his efforts than any other person. [9]
According to verse 19 of Section 93, this reciprocal pattern was recorded for us that we might know who we worship and how to worship. [10] Who do we worship? God, the Father. How do we worship? By emulating Christ—the One who is like Him. In this regard, if there is a single characteristic that typifies the Savior's life, it is that He bore the burdens of others. He bore our temptations, afflictions, infirmities, sicknesses, pains, sins, sorrows, and the sting of our death. [11] We most emulate Christ and, indeed, fulfill His law, [12] when we likewise bear the burdens of others and heal the wounds we did not inflict. [13] How do we worship? By receiving grace and giving grace “to undo the heavy burdens,” [14] “to deal . . . [our] bread to the hungry,” [15] “to preach good tidings [to] the meek, . . . to comfort all that mourn,” [16] and to “draw out [our] soul . . . to satisfy the afflicted soul.” [17]
With worship in mind, I now turn to Alma 32. While you turn there, please note that Joseph Smith provided an explanation for interpreting the parables Jesus taught. “I have a key,” he said, “by which I understand the scriptures. I enquire, what was the question that drew out the answer, or caused Jesus to utter the parable”? [18] Using this key, ask yourself, “What was the question that drew out Alma's sermon?” It was that certain individuals—cast out of their synagogues—came to him asserting that they could not worship. [19] Such was the matter placed before Alma that he then set forth to address. For this reason, Alma 32 is ultimately a sermon on worship, although often viewed as a lecture on faith.
Most are familiar with this discourse in which Alma invited his proselytes to plant the gospel of Jesus Christ—the word [20]—in their heart. He afterwards described the results of doing so as an increase in faith and testimony. In his question and answer that follows in verse 31, please note that the central theme of his sermon was set forth. He asked, “And now, behold, are ye sure that this is a good seed?” He answered: “I say unto you, Yea; for every seed bringeth forth unto its own likeness.” [21]
In this declaration—that every seed bringeth forth unto its own likeness—we are reminded of the similitude that must be present for worship to exist. Alma's message is that the gospel of Jesus Christ, if emulated, will bring forth unto its own likeness “unto the measure of the stature of the fulness of Christ.” [22] In harmony with this conclusion, Elder Jeffrey R. Holland teaches Alma's sermon with a single stroke of the pen. Please note his strict application of a lower and uppercase “w”: “Here the seed—the word of God—is moving toward full stature as the Word of God.” [23]
Thus, the word develops into the Word. The first word is the seed and the last Word is the tree. [24]
With the understanding that worship engenders godliness, worship is where learning at this University must culminate, for it is life eternal to know God and Jesus Christ. [25] Thus, the pursuit of this knowledge must be the guiding principle of all our learning by faith. Importantly, this knowledge is not academically acquired. Rather, it is found in the enjoyment of God's attributes, [26] for, according to the apostle Peter, if “[His attributes] be in you and abound, [they] make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord, Jesus Christ.” [27] We know God when we are like God—by “[seeing] as [we] are seen, and [knowing] as [we] are known.” [28]
Because we are the offspring [29] of Heavenly Parents who produce after their own kind, [30] their attributes are indigenous to our being. In mortality, these attributes begin in dormancy. Describing the process by which these attributes take life and shape, Elder Parley P. Pratt taught that the gift of the Holy Spirit adapts itself to all of these attributes and quickens and adapts them, by the gift of wisdom, to their lawful use. [31]
To this, I add two comments. First, God's attributes are not unfolded to us unless we ask. It is written in the LDS Bible Dictionary under the heading “Prayer” that “the object of prayer is . . . to secure for ourselves and for others blessings that God is already willing to grant, but that are made conditional on our asking for them.” [32] Hence, following the list of godly attributes set forth in Doctrine and Covenants 4, verse 6, the injunction is given: “Ask, and ye shall receive.” [33]
Second, although received, God's attributes continue to remain latent until opened and used. [34] Opening them comes by knocking; [35] by launching all our physical and spiritual faculties to bear the burdens of others. [36] A life focused on bearing burdens we did not inflict is the grand finale of learning by faith; it is the essence of atonement. From this, it follows that learning by faith [37] “is something found more naturally in service than in sequestered study. It is more the product of callused hands than of furrowed brow . . . It is something that rests closer to the heart than to the intellect.” [38] It is found in receiving grace for grace.
Returning to Alma 32, please consider verse 41 and the ingredients with which one is to nurture the word. They are (1) faith, (2) diligence, (3) patience, and (4) looking forward. You might ask: Where is the emulation so crucial to worship? I respond: It is in faith, the first ingredient. This conclusion was illustrated by the apostle Paul. Please turn with me to Hebrews 11.
After defining faith, the apostle Paul listed fourteen events accomplished by the patriarchs through the exercise of their faith. But stroking their egos was not Paul's intent. Rather, he designed to illustrate how, through their exercise of faith, an emulation of Christ resulted. Please watch the PowerPoint slides as I review two of the fourteen events; each of the remaining events can be similarly illustrated. First, in verse 7, Paul wrote: “By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by which he condemned the world, and became heir of the righteousness which is by faith.” [39] Do you see the emulation? By simply replacing Noah's name with that of Christ's and changing a few words, this verse illustrates that Noah emulated that which Christ was yet to do. By building an ark to the saving of his house; by which he condemned the world, He emulated Christ's atonement and, thereby, worshipped God. Second, worship, born in the exercise of faith, is embodied in the story of Abraham and his son Isaac. Of this event, Jacob made special mention that it was in similitude of God and his Only Begotten Son. [40] Thus, it is emulation at two levels. By faith and righteousness, Abraham received the assurance [41] that he would be the father of many nations. [42] He received the further assurance “that in Isaac shall thy seed be called.” [43] These were the two certainties that would surely come to pass. Notwithstanding these promises, Abraham was commanded to take his son Isaac and offer him and the blessings as an offering unto God.
With hope in Christ, Abraham took his son, laid him on the altar, and raised the instrument of death. His hope was not that God would step in to avert the tragedy. Rather, intent on slaying his son, Abraham proceeded on the prevailing assurance “that God was able to raise [Isaac] up, even from the dead.” [44] The rest of the story you know. By faith, Abraham emulated the Father and Isaac emulated the Son in this hallmark expression of what it means to worship God through the exercise of faith.
These examples give us reason to pause, and ask: Should worship always be born in the exercise of our faith? I respond, yes. If it's not, then the exercise of faith hasn't produced the fruit that causes us to become as God is. In sum, if we do not become like God, line upon line, in our learning by faith, then both our learning and faith is vain. [45]
Let us now focus on the root of worship. It is discovered in Alma's invitation, of which I am going to take liberty to revise: “Now, if ye give place, that [the Word] may be planted in your heart, behold, if it be [the true Word], if ye do not cast [Him] out by your unbelief,” [46] and then Alma described what this Word can do. This places Jesus Christ central in matters of worship. Without the True Pattern to emulate, worship cannot result. Remembering that the word develops into the Word causes the word to likewise take center stage.
Comprising all that is written in scripture [47] and all that He shall ever say, [48] the word of God is called the law of Christ, or law of the gospel. Because it embraces the power of an endless life, [49] it is a pearl of great price for which we must be willing to sell all that we have to possess. [50] Owing to this worth, the Lord reproved the church for having treated it lightly. [51] Importantly, it is this law with which we are to be purified through the atonement if we are to receive a celestial glory, [52] for the Lord has said that they who are not sanctified through the law of Christ must inherit another kingdom. [53] But knowledge of this law will not, alone, suffice. It is by obedience [54] to this law through which the atonement cleanses us. [55] President Harold B. Lee taught:
You may ask me, how does one sanctify himself, and make himself holy so that he is prepared to walk in the presence of the Lord? . . . The Lord says this, 'And again, verily I say unto you, that which is governed by law is also preserved by law and perfected and sanctified by the same' (D&C 88:34). What law? The laws of the Lord as contained in the gospel of Jesus Christ, the keeping of which laws and ordinances are the ways by which we are purified and made holy. [56]
All of this is simplified into our third Article of Faith: “We believe that through the atonement of Jesus Christ, all mankind may be saved by obedience to the laws and ordinances of the gospel.”
The connection between being governed and washed by the word of God is beautifully illustrated in Ezekiel 47. Therein, Ezekiel is taken to the temple from whence the pure and living waters flow. In verses 3 through 5, he is brought through the waters not once, but four times. With each passing through, the waters grew progressively deeper—to the ankles, the knees, and the loins, thus, symbolizing an increased submission to the water's flow and an equivalent cleansing. When at last, the “waters were risen” and became “waters to swim in, [and] a river that could not be passed over,” [57] it is clear that Ezekiel was altogether governed by the waters; insomuch that he allowed himself to be taken whithersoever those pure waters flowed. And through that governance by law—never separating his self from the atonement—he was preserved, perfected, and sanctified by the same.
I now echo a warning given by the apostle Paul concerning the word of God as it relates to worship. The apostle Paul wrote of a peril47 that would exist in these last days. Adding emphasis to Paul's warning, President Howard W. Hunter declared that “all dispensations have had their perilous times, but our day will include genuine peril.” [58], [59] It is subtle, but the peril is this: In his pursuit to destroy true worship, Satan gives careful attention to muddying the pure waters that flow from the House of the Lord, for even he knows that “every seed bringeth forth unto its own likeness.” With intent to mislead, he pollutes the pure wine of the gospel with the philosophies of men [60] that the seed, from which true worship grows, might be spoiled, for he also knows that a corrupt seed cannot bring forth good fruit.
It was with this peril in mind that Paul penned his second letter to Timothy foretelling of a time when man would be “ever learning, and never able to come to the knowledge of the truth:” [61]
For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;
And they shall turn away their ears from the truth, and shall be turned unto fables. [62]
These verses most surely pertain to us, for Paul's final warning that “we would not endure sound doctrine” alludes to an earlier event of which Paul said was recorded “for an admonition for those upon whom the end of the world shall come.” [63]
Concerning this event, when the children of Israel left Egypt, they did so in haste. One month following their departure, the assembly cried out in hunger. To Moses, the Lord responded: “Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them.” [64] Although written that this was angels' food, [65] manna tasted like fresh oil. [66] Thus, the congregation often scorned the light bread. [67] During one perilous incident, the mixt multitude cried:
Why came we forth out of Egypt? [68]
Who shall give us flesh to eat?
We remember the fish . . . the cucumbers, and the melons . . ..
But now our soul [is] dried away: [there is] nothing at all, beside this manna, [before] our eyes. [69]
In retribution for their scorn of this “bread from heaven”—an emblem of the word and of Christ as the “bread of life” [70]—the Lord “brought quails from the sea, and let them fall by the camp, as it were a day's journey on this [either] side . . . round about the camp, and as it were two cubits high upon the face of the earth.” Eager to partake of this flesh, the congregation gathered the quails, and he that gathered least gathered ten homers. [71] Understanding that a single homer is equivalent to 6½ bushel produces a rather ghastly perspective from this unchecked lusting after flesh. Hence, while the flesh was yet between their teeth, “the Lord smote the people with a very great plague,” and many perished. And, in simplified English, they called the place where they buried the dead, “the graveyard of those who lusted.” [72]
Just as ancient Israel did not endure the light bread but heaped to themselves flesh, Paul declared that saints of the last days would not endure sound doctrine—the bread of heaven—but instead heap to themselves teachers, like—and I quote—”Sigmund Freud, Charles Darwin, John Dewey, Karl Marx, and John Maynard Keynes,” [73] espousing perilous ideals. Although latter-day prophets have warned us about these individuals, the number that can be added to them espousing perilous “isms” of every kind is truly heaping. Because of them, Nephi wrote, all have “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.” [74]
Please observe that even the humble followers of Jesus Christ do often err because they are taught by the precepts of men. [75] Great caution, then, must be exercised with respect to the precepts of men, wherever and whenever they are taught. [76] Gratefully, Nephi provided the litmus test by which we can, through the spirit of discernment, measure the truthfulness of all that is taught: “Cursed is he that putteth his trust in man,” he wrote, “or maketh flesh his arm, or shall hearken unto the precepts of men, save their precepts shall be given by the power of the Holy Ghost.” [77]
Based on the foregoing, I have five invitations for you this afternoon. First, treasure up God's word by studying the scriptures every day. Never tire of “feasting upon” [78] this light bread that tastes like oil. These words “will tell you all things what ye should do.” [79] I have found, as supported by scriptural patterns, that early study is best. Let it begin with prayer and the invitation to be taught, and let it continue for sufficient time to be taught of the Lord.
Second, add to the word your complete obedience and frequent attendance to the temple from where the pure waters flow, that you may learn to swim in clean waters, unsullied by the philosophies of men, and be cleansed through the atonement of Jesus Christ.
Third, after you leave that sacred house, apply the litmus test that Nephi gave—to examine all that is spoken, wherever spoken, and reject as fables the precepts of men save those which have been given by the power of the Holy Ghost.
Fourth, look around you and seek to find those in need. Ask for grace that you might extend grace in easing their burdens. As the Father was in His Son, so the Son is to be in us. [80] The world is to see Him through us [81]—in our words, deeds, thoughts, and love; in the fullness of His attributes and character.
And finally, I invite you to offer a sacrifice in similitude of the sacrifice of the Only Begotten Son that you might be found worshipping. That sacrifice is set forth in Matthew 26 as the giving of your will to God. [82] That is the only sacrifice which is in similitude of His offering. It is the truest and most faithful form of worship. [83]
I bear testimony of Jesus Christ, that He is coming to cleanse this earth. Oh how I desire that day to come, that He may reign over us and wipe away all tears. [84] All who are pure—even as He is pure—shall abide that day; whether in life or in death. [85] I bear testimony that all the positive changes we make in life are made possible through His supreme and infinite atonement. I am grateful to Heavenly Father for the wonderful gift of His Son. [86] May we have the desire to receive all that is offered through His atonement and His endless and powerful word. In the name of Jesus Christ, amen.
Notes
[1] Thomas S. Monson, “Priesthood Power,” Ensign, May 2011, 66–69.
[2] D&C 20:19–21; compare Moses 5:5–7, 12–13; John 3:16; and 3 Nephi 9:19–20.
[3] Throughout this article, I quote Elder McConkie at length. For this, I do not apologize.
[4] Bruce R. McConkie, Sermons and Writings of Bruce R. McConkie, ed. M. L. McConkie (Salt Lake City: Bookcraft, 1989), 60.
[5] Bruce R. McConkie, The Promised Messiah: The First Coming of Christ (Salt Lake City: Deseret Book Company: 1981), 568-569.
[6] Bruce R. McConkie, The Millennial Messiah: The Second Coming of the Son of Man (Salt Lake City: Deseret Book Company, 1982), 697.
[7] Doctrine and Covenants 93:3–5, 12–13; emphasis added.
[8] Because grace is given for the benefit of others, it was always suited to others' individual needs (see Doctrine and Covenants 46:8–9).
[9] Joseph Fielding McConkie and Craig J. Ostler, (2000). Revelations of the Restoration: A Commentary on the Doctrine and Covenants and Other Modern Revelations. Salt Lake City, Utah: Deseret Book Company, 672-673.
[10] Instructing us on this verse, President Harold B. Lee (1996) noted: “These words make it increasingly clear why it is 'life eternal to know God and Jesus Christ' (see John 17:3). One must understand the divine nature and the attributes of the God whom he would worship. By understanding how the Son gained the fulness of the glory of the Father by continuing from grace to grace, we as mortals are given the true pattern as to how by an emulation of Him whom we worship we, too, might come unto the Father and receive of his fulness and be glorified in the Son even as the Son is glorified in the Father” (p. 2).
[11] Alma 7:11-13.
[12] Galatians 6:2.
[13] Elder McConkie (1971) summarized worship: “It is ten thousand times ten thousand things. It is keeping the commandments of God. It is living the whole law of the whole gospel. To worship the Lord is to be like Christ until we receive from him the blessed assurance: 'Ye shall be even as I am.'“ McConkie, B. R. (1971, December). How to Worship. Retrieved September 2, 2011, from http://lds.org/ensign/1971/12/how-to-worship?lang=eng McConkie, B. R. (1983)
[14] Isaiah 58:6.
[15] Isaiah 58:7.
[16] Isaiah 61:1-2
[17] Isaiah 58:10.
[18] Smith, J. (1976). Teachings of the Prophet Joseph Smith. (J. F. Smith, Ed.) Salt Lake City: Deseret Book. The Church of Jesus Christ of Latter-day Saints. (1982), 276-277.
[19] Alma 32:2-3, 5.
[20] The precise definition that Alma gives of the “word” is “that [Christ] will come to redeem his people, and that he shall suffer and die to atone for their sins; and that he shall rise again from the dead, which shall bring to pass the resurrection, that all men shall stand before him, to be judged at the last and judgment day, according to their works” (see Alma 33:22).
[21] Alma 32:31.
[22] Ephesians 4:13. JST John 1:1-16 teaches this precise concept with respect to Christ's own pre-mortal progression.
[23] Holland, J. R. (1997). Christ and the New Covenant. Salt Lake City: Deseret Book Company, 168.
[24] Isaiah 61:1-3 wherein the Lord refers to His saints as “trees of righteousness, the planting of the LORD.”
[25] D&C 132:22-24.
[26] The precise list of godly attributes is included in scriptures three times: 2 Peter 1:5-8, D&C 4:6, and D&C 107:3.
[27] 2 Peter 1:8.
[28] D&C 76:94; compare 1 John 3:2 and Moroni 7:48.
[29] Clark, J. R. (Ed.). (1970). Messages of the First Presidency (Vol. 4). Salt Lake City, Utah: Bookcraft, 206.
[30] Acts 2:28-29. Official Statements of the Church on the origin of man entitled The Origin of Man and Mormon View of Evolution were published by the First Presidency in 1909 and 1925, respectively (see Encyclopedia of Mormonism, 1-4 vols., edited by Daniel H. Ludlow (New York: Macmillan, 1992), Appendix 4, pp. 1665-1670). Notwithstanding my personal support of the declarations made in these Official Statements, the following summary by William E. Evanson in Encyclopedia provides a proper perspective on where we should focus our gospel conversations: “In 1931, when there was intense discussion on the issue of organic evolution, the First Presidency of the Church, then consisting of Presidents Heber J. Grant, Anthony W. Ivins, and Charles W. Nibley, addressed all of the General Authorities of the Church on the matter, and concluded, 'Upon the fundamental doctrines of the Church we are all agreed. Our mission is to bear the message of the restored gospel to the world. Leave geology, biology, archaeology, and anthropology, no one of which has to do with the salvation of the souls of mankind, to scientific research, while we magnify our calling in the realm of the Church . . . Upon one thing we should all be able to agree, namely, that Presidents Joseph F. Smith, John R. Winder, and Anthon H. Lund were right when they said: 'Adam is the primal parent of our race' [First Presidency Minutes, Apr. 7, 1931]” (see Evolution, p. 478).
[31] Pratt, P. P. (1891). Key to the Science of Theology. Salt Lake City: George Q. Cannon & Sons, Co., Publishers, 101.
[32] Bible Dictionary, 753.
[33] D&C 4:7; italics added.
[34] D&C 88:32-33.
[35] D&C 4:7.
[36] This act of bearing another's burdens is one of the reasons why temple work was referred to by President Gordon B. Hinckley as the highest form of our worship. It is a type and shadow of the Lord's own atonement. It is emulation of the highest form. In temples, we perform a vicarious work that our progenitors cannot do and we carry a burden which they cannot remove and, by so doing, we open the doors of salvation to them.
[37] Learning by faith is the equivalent of learning by revelation. Elder Dallin H. Oaks (1991) notes: “Seeking learning by study, we use the method of reason. Seeking learning by faith, we must rely on revelation. Obedient to heavenly decree, we should seek learning by reason and also by revelation” (p. 16).
[38] McConkie, J. F., & Ostler, C. J. (2000). Revelations of the Restoration: A Commentary on the Doctrine and Covenants and Other Modern Revelations. Salt Lake City, Utah: Deseret Book Company, 676-677.
[39] Hebrews 11:7.
[40] Jacob 4:5.
[41] The scriptures teach that he received all things by revelation and commandment by God's word (see D&C 132:29).
[42] Genesis 17.
[43] Hebrews 11:18.
[44] Hebrews 11:19.
[45] Paul's verses suggest that when it comes to the exercise of our faith, it is insufficient to wonder what Jesus would do in any particular situation—there is no room for personal opinion. Rather, we must study the Savior's life diligently, come to know precisely who He is and what He did, develop an understanding of His attributes, and then emulate Him precisely.
[46] Alma 32:28.
[47] D&C 42:59.
[48] D&C 84:43-44.
[49] JST John 1:18; compare Hebrews 7:16.
[50] JST Matthew 13:47.
[51] D&C 84:54-55. We have likewise been warned to “beware how [we] hold [these words], for they are to be answered upon [our] souls in the Day of Judgment” (D&C 41:12). These words are given to the salvation of [the Lord's] own elect” (see D&C 35:20), they who treasure upHis word (see JS—Matthew 1:37) hear his word, (see D&C 29:7) and hearken to His word (see D&C 33:6).
[52] If one desires to truly understand the significance of the law of the gospel to this dispensation, a thorough study of the feasts of trumpets is suggested.
[53] D&C 88:21. Thus, did Christ pray for His apostles that they would be sanctified through the word (see John 17:17-19).
[54] Elder Bruce R. McConkie (1983) confirmed that “[s]anctification comes only to the obedient; it is the truth of heaven—the very word of God . . . which sanctifies the souls of men (p. 114). Compare D&C 76:52.
[55] 3rd Article of Faith; compare D&C 130:20-21. President Heber J. Grant (2002) taught: “There is but one path of safety for the Latter-day Saints, and that is the path of duty. It is not a testimony only; it is not marvelous manifestations; it is not knowing that the gospel of Jesus Christ is true, that it is the plan of salvation—it is not actually knowing that the Savior is the Redeemer, and that Joseph Smith was his prophet, that will save you and me; but it is the keeping of the commandments of God, living the life of a Latter-day Saint” (p. 31).
[56] Lee, H. B. (1996). The Teachings of Harold B. Lee. (C. J. Williams, Ed.) Salt Lake City: Bookcraft, 27.
[57] Ezekiel 47:1-5.
[58] Hunter, H. W. (1993, October). An Anchor to the Souls of Men. Ensign, pp. 70-72.
[59] Asserting that we live in those times, Elder Packer (2004) recently noted that the dangers itemized by Paul are a description “of the days in which we live” (pp. 4-5).
[60] McConkie (1982), p.59. Jeremiah wrote that even sea monsters draw out the breast to give suck to the children of Israel (see Lamentation 4:3).
[61] 2 Timothy 3:7.
[62] 2 Timothy 4:3-4; emphasis added.
[63] JST 1 Corinthians 10:11.
[64] Exodus 16:4.
[65] Psalms 78:25. Verses 23-35 of this psalm are enlightening.
[66] Numbers 11:7-8.
[67] Numbers 21:5.
[68] Numbers 11:20.
[69] Numbers 11:4-6.
[70] John 6:31-35, 51-58.
[71] Numbers 11:31-32.
[72] Numbers 11:33-34, including footnote 34a. King David wrote that the fattest were slain of the plague (see Psalms 78:31).
[73] These five philosophers are named by Elder Ezra Taft Benson (1970, p. 22) in his General Conference address given in October 1970 as individuals who belong to the heap of teachers with itching ears. They are again mentioned in his book, Teachings of Ezra Taft Benson (1988, p. 307), a work that was printed after being personally reviewed by the entire First Presidency, which included Presidents Gordon B. Hinckley and Thomas S. Monson, as counselors. Concerning this process of review, the introduction to Teachings includes: “The excerpts that make up this teachings volume have come from [Ezra Taft Benson's] speeches or public writings after he was called to the apostleship and sustained as a Prophet, Seer, and Revelator. President Benson personally reviewed the entire manuscript, as did his counselors in the First Presidency” (p. vii).
[74] 2 Nephi 28:14.
[75] Concerning this very thing, Elder McConkie (1982) wrote: “Even in the true Church in the last days there will be some who do not believe the whole body of revealed truth; some who do not give full allegiance to the Cause of truth and righteousness; some who are members in name only and who continue to live after the manner of the world. This also is one of the signs of the times. It shall be as it was among some of old whom Paul rebuked: 'When ye come together in the church,' he wrote to the Corinthians, 'there be divisions among you.' Contention, debate, and false views have no place in the Church and kingdom of our Lord. The doctrines are his, not ours, and our concern should be to gain the mind of Christ and to think what he thinks on every point. But the fact is that there are divisions in the Church, for the very reason Paul now gives: 'There must be also heresies among you, that they which are approved may be made manifest among you' (1 Cor. 11:18-19)” (p. 59).
[76] President Ezra Taft Benson (1988) taught: “We encourage you to get your . . . degrees and to further your education; but let us not forget that disaffection from the gospel and the Lord's church was brought about in the past by the attempts to reconcile the pure gospel with the secular philosophies of men . . . Be careful of blending your worldly training with the gospel courses you teach lest you be guilty of diluting the pure gospel of Jesus Christ and end up teaching the philosophy of men mingled with a few scriptures” (p. 308).
[77] 2 Nephi 28:31; emphasis added.
[78] 2 Nephi 31:20.
[79] 2 Nephi 32:3. And Christ's example—the way—will “show unto you all things what ye should do” (see 2 Nephi 32:5).
[80] The idea that God dwells in our heart is an old sectarian notion, and is false (see D&C 130:3). The enjoyment of God's attributes is to dwell in God. “To possess the principles which God possesses is to dwell in God,” wrote Elder McConkie (1965 - 1973). Continuing, He wrote: “That is, if we possess love, charity, faith, and every godly attribute as he possesses them, then he dwells in us because we have received those attributes which come from him, and we dwell in him because we have become as he is” (p. 401). Compare D&C 50:40.
[81] 3 Nephi 18:24.
[82] Matthew 26:36, 39, and 41.
[83] D&C 97:8. This sacrifice not only brings sanctification, but freedom as well. President Boyd K. Packer has taught that “[o]bedience to God can be the very highest expression of independence. Just think of giving to him the one thing, the one gift that he would never take . . . . Obedience—that which God will never take by force—he will accept when freely given. And he will then return to you freedom that you can hardly dream of.” Packer, B. K. (1982). That All May Be Edified. Salt Lake City: Bookcraft, 256.
[84] Revelation 21:4-5.
[85] D&C 61:39.
[86] John 3:16; compare 1 Nephi 11:18-22.