Eder D. Todd Christofferson was called an apostle on 5 April 2008, before that he served as a Seventy. His working career was in law and banking. Read more on D. Todd Christofferson.
Abided In My Love
There are many ways to describe and speak of divine love. One of the terms we hear often today is that God’s love is “unconditional.” While in one sense that is true, the descriptor unconditional appears nowhere in scripture. Rather, His love is described in scripture as “great and wonderful love,” “perfect love,” “redeeming love,” and “everlasting love.” These are better terms because the word unconditional can convey mistaken impressions about divine love, such as, God tolerates and excuses anything we do because His love is unconditional, or God makes no demands upon us because His love is unconditional, or all are saved in the heavenly kingdom of God because His love is unconditional. God’s love is infinite and it will endure forever, but what it means for each of us depends on how we respond to His love.
To “continue in” or “abide in” the Savior’s love means to receive His grace and be perfected by it. To receive His grace, we must have faith in Jesus Christ and keep His commandments, including repenting of our sins, being baptized for the remission of sins, receiving the Holy Ghost, and continuing in the path of obedience.
God will always love us, but He cannot save us in our sins. Remember the words of Amulek to Zeezrom that the Savior would not save His people in their sins but from their sins, the reason being that with sin we are unclean and “no unclean thing can inherit the kingdom of heaven” or dwell in God’s presence. “And [Christ] hath power given unto him from the Father to redeem [His people] from their sins because of repentance; therefore he hath sent his angels to declare the tidings of the conditions of repentance, which bringeth unto the power of the Redeemer, unto the salvation of their souls.”
Repentance, then, is His gift to us, purchased at a very dear price.
Some will argue that God blesses everyone without distinction—citing, for example, Jesus’s statement in the Sermon on the Mount: “[God] maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” Indeed, God does rain down upon all His children all the blessings He can—all the blessings that love and law and justice and mercy will permit.
Nevertheless, God’s greater blessings are conditioned on obedience. President Russell M. Nelson explained: “The resplendent bouquet of God’s love—including eternal life—includes blessings for which we must qualify, not entitlements to be expected unworthily. Sinners cannot bend His will to theirs and require Him to bless them in sin [see Alma 11:37]. If they desire to enjoy every bloom in His beautiful bouquet, they must repent.”
Beyond rendering the penitent person guiltless and spotless with the promise of being “lifted up at the last day,” there is a second vital aspect of abiding in the love of God. Abiding in His love will enable us to realize our full potential, to become even as He is. As President Dieter F. Uchtdorf stated: “The grace of God does not merely restore us to our previous innocent state. … His aim is much higher: He wants His sons and daughters to become like Him.”
Will you not love Him who first loved you? Then keep His commandments. Will you not be a friend to Him who laid down His life for His friends? Then keep His commandments. Will you not abide in His love and receive all that He graciously offers you? Then keep His commandments.
As a Church, we believe in fathers. We believe in “the ideal of the man who puts his family first.” We believe that “by divine design, fathers are to preside over their families in love and righteousness and are responsible to provide the necessities of life and protection for their families.” We believe that in their complementary family duties, “fathers and mothers are obligated to help one another as equal partners.” We believe that far from being superfluous, fathers are unique and irreplaceable.
Some see the good of fatherhood in social terms, as something that obligates men to their offspring, impelling them to be good citizens and to think about the needs of others, supplementing “maternal investment in children with paternal investment in children. … In short, the key for men is to be fathers. The key for children is to have fathers. The key for society is to create fathers.” While these considerations are certainly true and important, we know that fatherhood is much more than a social construct or the product of evolution. The role of father is of divine origin, beginning with a Father in Heaven and, in this mortal sphere, with Father Adam.
The perfect, divine expression of fatherhood is our Heavenly Father. His character and attributes include abundant goodness and perfect love. His work and glory are the development, happiness, and eternal life of His children. Fathers in this fallen world can claim nothing comparable to the Majesty on High, but at their best, they are striving to emulate Him, and they indeed labor in His work. They are honored with a remarkable and sobering trust.
Perhaps the most essential of a father’s work is to turn the hearts of his children to their Heavenly Father. If by his example as well as his words a father can demonstrate what fidelity to God looks like in day-to-day living, that father will have given his children the key to peace in this life and eternal life in the world to come. A father who reads scripture to and with his children acquaints them with the voice of the Lord.
Certainly teaching the gospel is a shared duty between fathers and mothers, but the Lord is clear that He expects fathers to lead out in making it a high priority. (And let’s remember that informal conversations, working and playing together, and listening are important elements of teaching.) The Lord expects fathers to help shape their children, and children want and need a model.
The Lord has said that “all children have claim upon their parents for their maintenance until they are of age.” Breadwinning is a consecrated activity. Providing for one’s family, although it generally requires time away from the family, is not inconsistent with fatherhood—it is the essence of being a good father. “Work and family are overlapping domains.” This, of course, does not justify a man who neglects his family for his career or, at the other extreme, one who will not exert himself and is content to shift his responsibility to others.
Loving the mother of his children—and showing that love—are two of the best things a father can do for his children. This reaffirms and strengthens the marriage that is the foundation of their family life and security.
Why The Church
The ancient purpose remains: that is, to preach the good news of the gospel of Jesus Christ and administer the ordinances of salvation—in other words, to bring people to Christ. And now, through the instrumentality of this restored Church, the promise of redemption is placed within reach even of the spirits of the dead who in their mortal lifetime knew little or nothing of the Savior’s grace.
How does His Church accomplish the Lord’s purposes? It is important to recognize that God’s ultimate purpose is our progress. His desire is that we continue “from grace to grace, until [we receive] a fulness” of all He can give. That requires more than simply being nice or feeling spiritual. It requires faith in Jesus Christ, repentance, baptism of water and of the Spirit, and enduring in faith to the end. One cannot fully achieve this in isolation, so a major reason the Lord has a church is to create a community of Saints that will sustain one another in the “strait and narrow path which leads to eternal life.”
In the body of Christ, we have to go beyond concepts and exalted words and have a real “hands-on” experience as we learn to “live together in love.”
One of the greatest blessings of being part of the body of Christ, though it may not seem like a blessing in the moment, is being reproved of sin and error. We are prone to excuse and rationalize our faults, and sometimes we simply do not know where we should improve or how to do it. Without those who can reprove us “betimes with sharpness, when moved upon by the Holy Ghost,” we might lack the courage to change and more perfectly follow the Master. Repentance is individual, but fellowship on that sometimes painful path is in the Church.
Two, we must remember that in the beginning, the Church was the family, and even today as separate institutions, the family and the Church serve and strengthen one another. Neither supplants the other, and certainly the Church, even at its best, cannot substitute for parents. The point of gospel teaching and priesthood ordinances administered by the Church is that families may qualify for eternal life.
If one believes that all roads lead to heaven or that there are no particular requirements for salvation, he or she will see no need for proclaiming the gospel or for ordinances and covenants in redeeming either the living or the dead. But we speak not just of immortality but also of eternal life, and for that the gospel path and gospel covenants are essential. And the Savior needs a church to make them available to all of God’s children—both the living and the dead.
Its destiny is to establish Zion in preparation for the return and millennial rule of Jesus Christ. Before that day, it will not be a kingdom in any political sense—as the Savior said, “My kingdom is not of this world.” Rather, it is the repository of His authority in the earth, the administrator of His holy covenants, the custodian of His temples, the protector and proclaimer of His truth, the gathering place for scattered Israel, and “a defense, and … a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth.”
Why Marriage, Why Family
In what way does marriage between a man and a woman transcend their love for one another and their own happiness to become “a post of responsibility towards the world and mankind”? In what sense does it come “from above, from God”?
This means that by our choices we would demonstrate to God (and to ourselves) our commitment and capacity to live His celestial law while outside His presence and in a physical body with all its powers, appetites, and passions. Could we bridle the flesh so that it became the instrument rather than the master of the spirit? Could we be trusted both in time and eternity with godly powers, including power to create life? Would we individually overcome evil? Those who did would “have glory added upon their heads for ever and ever”—a very significant aspect of that glory being a resurrected, immortal, and glorified physical body. No wonder we “shouted for joy” at these magnificent possibilities and promises.
At least four things are needed for the success of this divine plan:
- First was the Creation of the earth as our dwelling place.
- Second is the condition of mortality.
- Third is redemption from the Fall.
- Fourth, and finally, is the setting for our physical birth and subsequent spiritual rebirth into the kingdom of God.
And since none of us will have been perfectly and consistently obedient to the gospel law, His Atonement also redeems us from our own sins on condition of repentance. With the Savior’s atoning grace providing forgiveness of sins and sanctification of the soul, we can spiritually be born again and reconciled to God. Our spiritual death—our separation from God—will end.
Knowing why we left the presence of our Heavenly Father and what it takes to return and be exalted with Him, it becomes very clear that nothing relative to our time on earth can be more important than physical birth and spiritual rebirth, the two prerequisites of eternal life.
A family built on the marriage of a man and woman supplies the best setting for God’s plan to thrive—the setting for the birth of children, who come in purity and innocence from God, and the environment for the learning and preparation they will need for a successful mortal life and eternal life in the world to come. A critical mass of families built on such marriages is vital for societies to survive and flourish. That is why communities and nations generally have encouraged and protected marriage and the family as privileged institutions. It has never been just about the love and happiness of adults.
The social science case for marriage and for families headed by a married man and woman is compelling. And so “we warn that the disintegration of the family will bring upon individuals, communities, and nations the calamities foretold by ancient and modern prophets.” But our claims for the role of marriage and family rest not on social science but on the truth that they are God’s creation. It is He who in the beginning created Adam and Eve in His image, male and female, and joined them as husband and wife to become “one flesh” and to multiply and replenish the earth. Each individual carries the divine image, but it is in the matrimonial union of male and female as one that we attain perhaps the most complete meaning of our having been made in the image of God—male and female. Neither we nor any other mortal can alter this divine order of matrimony. It is not a human invention. Such marriage is indeed “from above, from God” and is as much a part of the plan of happiness as the Fall and the Atonement.
Brothers and sisters, many things are good, many are important, but only a few are essential.
And when you who bear the heaviest burdens of mortality stand up in defense of God’s plan to exalt His children, we are all ready to march. With confidence we testify that the Atonement of Jesus Christ has anticipated and, in the end, will compensate all deprivation and loss for those who turn to Him. No one is predestined to receive less than all that the Father has for His children.
Free Forever, to Act for Themselves
It is His plan and His will that we have the principal decision-making role in our own life’s drama. God will not live our lives for us nor control us as if we were His puppets, as Lucifer once proposed to do. Nor will His prophets accept the role of “puppet master” in God’s place.
So God does not save us “just as we are,” first, because “just as we are” we are unclean, and “no unclean thing can dwell … in his presence; for, in the language of Adam, Man of Holiness is his name, and the name of his Only Begotten is the Son of Man [of Holiness].”And second, God will not act to make us something we do not choose by our actions to become. Truly He loves us, and because He loves us, He neither compels nor abandons us. Rather He helps and guides us. Indeed, the real manifestation of God’s love is His commandments.
We can choose to become the kind of person that we will, and with God’s help, that can be even as He is.
The gospel of Jesus Christ opens the path to what we may become.
It is the requirement of and the opportunity for repentance that permits mercy to perform its labor without trampling justice.
Christ died not to save indiscriminately but to offer repentance. We rely “wholly upon the merits of him who is mighty to save” in the process of repentance, but acting to repent is a self-willed change. So by making repentance a condition for receiving the gift of grace, God enables us to retain responsibility for ourselves. Repentance respects and sustains our moral agency: “And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption.”
In matters both temporal and spiritual, the opportunity to assume personal responsibility is a God-given gift without which we cannot realize our full potential as daughters and sons of God. Personal accountability becomes both a right and a duty that we must constantly defend; it has been under assault since before the Creation. We must defend accountability against persons and programs that would (sometimes with the best of intentions) make us dependent. And we must defend it against our own inclinations to avoid the work that is required to cultivate talents, abilities, and Christlike character.
It is God’s will that we be free men and women enabled to rise to our full potential both temporally and spiritually, that we be free from the humiliating limitations of poverty and the bondage of sin, that we enjoy self-respect and independence, that we be prepared in all things to join Him in His celestial kingdom.
I am under no illusion that this can be achieved by our own efforts alone without His very substantial and constant help. “We know that it is by grace that we are saved, after all we can do.” And we do not need to achieve some minimum level of capacity or goodness before God will help—divine aid can be ours every hour of every day, no matter where we are in the path of obedience. But I know that beyond desiring His help, we must exert ourselves, repent, and choose God for Him to be able to act in our lives consistent with justice and moral agency. My plea is simply to take responsibility and go to work so that there is something for God to help us with.
I bear witness that God the Father lives, that His Son, Jesus Christ, is our Redeemer, and that the Holy Spirit is present with us. Their desire to help us is undoubted, and Their capacity to do so is infinite. Let us “awake, and arise from the dust, … that the covenants of the Eternal Father which he hath made unto [us] may be fulfilled.” In the name of Jesus Christ, amen
The Resurrection of Jesus Christ
By His Atonement and Resurrection, Jesus Christ has overcome all aspects of the Fall. Physical death will be temporary, and even spiritual death has an end, in that all come back into the presence of God, at least temporarily, to be judged. We can have ultimate trust and confidence in His power to overcome all else and grant us everlasting life.
In the words of Elder Neal A. Maxwell: “Christ’s victory over death ended the human predicament. Now there are only personal predicaments, and from these too we may be rescued by following the teachings of him who rescued us from general extinction.”
Having satisfied the demands of justice, Christ now steps into the place of justice; or we might say He is justice, just as He is love. Likewise, besides being a “perfect, just God,” He is a perfect, merciful God. Thus, the Savior makes all things right. No injustice in mortality is permanent, even death, for He restores life again. No injury, disability, betrayal, or abuse goes uncompensated in the end because of His ultimate justice and mercy.
By the same token, we are all accountable to Him for our lives, our choices, and our actions, even our thoughts. Because He redeemed us from the Fall, our lives are in reality His.
Consider for a moment the significance of the Resurrection in resolving once and for all the true identity of Jesus of Nazareth and the great philosophical contests and questions of life. If Jesus was in fact literally resurrected, it necessarily follows that He is a divine being. No mere mortal has the power in himself to come to life again after dying. Because He was resurrected, Jesus cannot have been only a carpenter, a teacher, a rabbi, or a prophet. Because He was resurrected, Jesus had to have been a God, even the Only Begotten Son of the Father.
Given the reality of the Resurrection of Christ, doubts about the omnipotence, omniscience, and benevolence of God the Father—who gave His Only Begotten Son for the redemption of the world—are groundless. Doubts about the meaning and purpose of life are unfounded. Jesus Christ is in fact the only name or way by which salvation can come to mankind. The grace of Christ is real, affording both forgiveness and cleansing to the repentant sinner. Faith truly is more than imagination or psychological invention. There is ultimate and universal truth, and there are objective and unchanging moral standards, as taught by Him.
Under the glance of His all-seeing eye, I stand myself as a witness that Jesus of Nazareth is the resurrected Redeemer, and I testify of all that follows from the fact of His Resurrection. May you receive the conviction and comfort of that same witness, I pray in the name of Jesus Christ, amen.
The Moral Force of Women
From age immemorial, societies have relied on the moral force of women. While certainly not the only positive influence at work in society, the moral foundation provided by women has proved uniquely beneficial to the common good. Perhaps, because it is pervasive, this contribution of women is often underappreciated.
Women bring with them into the world a certain virtue, a divine gift that makes them adept at instilling such qualities as faith, courage, empathy, and refinement in relationships and in cultures.
A woman’s moral influence is nowhere more powerfully felt or more beneficially employed than in the home. There is no better setting for rearing the rising generation than the traditional family, where a father and a mother work in harmony to provide for, teach, and nurture their children.
In all events, a mother can exert an influence unequaled by any other person in any other relationship. By the power of her example and teaching, her sons learn to respect womanhood and to incorporate discipline and high moral standards in their own lives. Her daughters learn to cultivate their own virtue and to stand up for what is right, again and again, however unpopular. A mother’s love and high expectations lead her children to act responsibly without excuses, to be serious about education and personal development, and to make ongoing contributions to the well-being of all around them. Elder Neal A. Maxwell once asked: “When the real history of mankind is fully disclosed, will it feature the echoes of gunfire or the shaping sound of lullabies? The great armistices made by military men or the peacemaking of women in homes and in neighborhoods? Will what happened in cradles and kitchens prove to be more controlling than what happened in congresses?”
Most sacred is a woman’s role in the creation of life. We know that our physical bodies have a divine origin and that we must experience both a physical birth and a spiritual rebirth to reach the highest realms in God’s celestial kingdom.
What I mean to say is that whether you are single or married, whether you have borne children or not, whether you are old, young, or in between, your moral authority is vital, and perhaps we have begun to take it and you for granted. Certainly there are trends and forces at work that would weaken and even eliminate your influence, to the great detriment of individuals, families, and society at large. Let me mention three as a caution and a warning.
A pernicious philosophy that undermines women’s moral influence is the devaluation of marriage and of motherhood and homemaking as a career.
We do not diminish the value of what women or men achieve in any worthy endeavor or career—we all benefit from those achievements—but we still recognize there is not a higher good than motherhood and fatherhood in marriage. There is no superior career, and no amount of money, authority, or public acclaim can exceed the ultimate rewards of family. Whatever else a woman may accomplish, her moral influence is no more optimally employed than here.
Attitudes toward human sexuality threaten the moral authority of women on several fronts.
A third area of concern comes from those who, in the name of equality, want to erase all differences between the masculine and the feminine.
My plea to women and girls today is to protect and cultivate the moral force that is within you. Preserve that innate virtue and the unique gifts you bring with you into the world. Your intuition is to do good and to be good, and as you follow the Holy Spirit, your moral authority and influence will grow. To the young women I say, don’t lose that moral force even before you have it in full measure. Take particular care that your language is clean, not coarse; that your dress reflects modesty, not vanity; and that your conduct manifests purity, not promiscuity. You cannot lift others to virtue on the one hand if you are entertaining vice on the other.
Sisters, of all your associations, it is your relationship with God, your Heavenly Father, who is the source of your moral power, that you must always put first in your life. Remember that Jesus’s power came through His single-minded devotion to the will of the Father. He never varied from that which pleased His Father. Strive to be that kind of disciple of the Father and the Son, and your influence will never fade.
Dear sisters, we rely on the moral force you bring to the world, to marriage, to family, to the Church. We rely on blessings you bring down from heaven by your prayers and faith.
Among the most significant of Jesus Christ’s descriptive titles is Redeemer. As indicated in my brief account of immigrant “redemptioners,” the word redeem means to pay off an obligation or a debt. Redeem can also mean to rescue or set free as by paying a ransom. If someone commits a mistake and then corrects it or makes amends, we say he has redeemed himself. Each of these meanings suggests different facets of the great Redemption accomplished by Jesus Christ through His Atonement, which includes, in the words of the dictionary, “to deliver from sin and its penalties, as by a sacrifice made for the sinner.”
The Savior’s Redemption has two parts. First, it atones for Adam’s transgression and the consequent Fall of man by overcoming what could be called the direct effects of the Fall—physical death and spiritual death. Physical death is well understood; spiritual death is the separation of man from God. In the words of Paul, “For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22). This redemption from physical and spiritual death is both universal and without condition.
The second aspect of the Savior’s Atonement is redemption from what might be termed the indirect consequences of the Fall—our own sins as opposed to Adam’s transgression. By virtue of the Fall, we are born into a mortal world where sin—that is, disobedience to divinely instituted law—is pervasive.
Because we are accountable and we make the choices, the redemption from our own sins is conditional—conditioned on confessing and abandoning sin and turning to a godly life, or in other words, conditioned on repentance (see D&C 58:43).
The Savior’s suffering in Gethsemane and His agony on the cross redeem us from sin by satisfying the demands that justice has upon us. He extends mercy and pardons those who repent. The Atonement also satisfies the debt justice owes to us by healing and compensating us for any suffering we innocently endure. “For behold, he suffereth the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam” (2 Nephi 9:21; see also Alma 7:11–12).
The greatest service we can provide to others in this life, beginning with those of our own family, is to bring them to Christ through faith and repentance so they may experience His Redemption—peace and joy now and immortality and eternal life in the world to come.
With the benefit of vicarious rites we offer them in the temples of God, even those who died in bondage to sin can be freed.
While the most important aspects of redemption have to do with repentance and forgiveness, there is a very significant temporal aspect as well. Jesus is said to have gone about doing good (see Acts 10:38), which included healing the sick and infirm, supplying food to hungry multitudes, and teaching a more excellent way. “The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matthew 20:28). So may we, under the influence of the Holy Spirit, go about doing good in the redemptive pattern of the Master.
This kind of redemptive work means helping people with their problems. It means befriending the poor and the weak, alleviating suffering, righting wrongs, defending truth, strengthening the rising generation, and achieving security and happiness at home. Much of our redemptive work on earth is to help others grow and achieve their just hopes and aspirations.
As followers of Jesus Christ we are a community of Saints organized to help redeem the needs of our fellow Saints and as many others as we can reach across the globe.
As disciples of Jesus Christ, we ought to do all we can to redeem others from suffering and burdens. Even so, our greatest redemptive service will be to lead them to Christ. Without His Redemption from death and from sin, we have only a gospel of social justice. That may provide some help and reconciliation in the present, but it has no power to draw down from heaven perfect justice and infinite mercy. Ultimate redemption is in Jesus Christ and in Him alone.
Brethren, We Have Work to Do
As men of the priesthood, we have an essential role to play in society, at home, and in the Church. But we must be men that women can trust, that children can trust, and that God can trust. In the Church and kingdom of God in these latter days, we cannot afford to have boys and men who are drifting. We cannot afford young men who lack self-discipline and live only to be entertained. We cannot afford young adult men who are going nowhere in life, who are not serious about forming families and making a real contribution in this world. We cannot afford husbands and fathers who fail to provide spiritual leadership in the home. We cannot afford to have those who exercise the Holy Priesthood, after the Order of the Son of God, waste their strength in pornography or spend their lives in cyberspace (ironically being of the world while not being in the world).
In whatever you choose, it is essential that you become proficient so that you can support a family and make a contribution for good in your community and your country.
Our quorums also form a brotherhood of mutual support. President Gordon B. Hinckley once said: “It will be a marvelous day, my brethren—it will be a day of fulfillment of the purposes of the Lord—when our priesthood quorums become an anchor of strength to every man belonging thereto, when each such man may appropriately be able to say, ‘I am a member of a priesthood quorum of The Church of Jesus Christ of Latter-day Saints. I stand ready to assist my brethren in all of their needs, as I am confident they stand ready to assist me in mine. … Working together, we can stand, without embarrassment and without fear, against every wind of adversity that might blow, be it economic, social, or spiritual."
Of course, as has been repeated by prophets over the years, “The most important of the Lord’s work you will ever do will be within the walls of your own homes.” We have much to do to strengthen marriage in societies that increasingly trivialize its importance and purpose. We have much to do to teach our children “to pray, and to walk uprightly before the Lord” (D&C 68:28). Our task is nothing less than to help our children experience the mighty change of heart or conversion to the Lord spoken of so eloquently in the Book of Mormon (see Mosiah 5:1–12; Alma 26). Together with the Relief Society, priesthood quorums can build up parents and marriages, and quorums can provide the blessings of the priesthood to single-parent families.
The Church and the world and women are crying for men, men who are developing their capacity and talents, who are willing to work and make sacrifices, who will help others achieve happiness and salvation. They are crying, “Rise up, O men of God!”
The Doctrine of Christ
In 1954, President J. Reuben Clark Jr., then a counselor in the First Presidency, explained how doctrine is promulgated in the Church and the preeminent role of the President of the Church. Speaking of members of the First Presidency and Quorum of the Twelve Apostles, he stated: “[We] should [bear] in mind that some of the General Authorities have had assigned to them a special calling; they possess a special gift; they are sustained as prophets, seers, and revelators, which gives them a special spiritual endowment in connection with their teaching of the people. They have the right, the power, and authority to declare the mind and will of God to his people, subject to the over-all power and authority of the President of the Church. Others of the General Authorities are not given this special spiritual endowment and authority covering their teaching; they have a resulting limitation, and the resulting limitation upon their power and authority in teaching applies to every other officer and member of the Church, for none of them is spiritually endowed as a prophet, seer, and revelator. Furthermore, as just indicated, the President of the Church has a further and special spiritual endowment in this respect, for he is the Prophet, Seer, and Revelator for the whole Church.”
These same patterns are followed today in the restored Church of Jesus Christ. The President of the Church may announce or interpret doctrines based on revelation to him (see, for example, D&C 138). Doctrinal exposition may also come through the combined council of the First Presidency and Quorum of the Twelve Apostles (see, for example, Official Declaration 2). Council deliberations will often include a weighing of canonized scriptures, the teachings of Church leaders, and past practice. But in the end, just as in the New Testament Church, the objective is not simply consensus among council members but revelation from God. It is a process involving both reason and faith for obtaining the mind and will of the Lord.
The Prophet Joseph Smith confirmed the Savior’s central role in our doctrine in one definitive sentence: “The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.” Joseph Smith’s testimony of Jesus is that He lives, “for [he] saw him, even on the right hand of God; and [he] heard the voice bearing record that he is the Only Begotten of the Father” (D&C 76:23; see also verse 22). I appeal to all who hear or read this message to seek through prayer and study of the scriptures that same witness of the divine character, the Atonement, and the Resurrection of Jesus Christ. Accept His doctrine by repenting, being baptized, receiving the gift of the Holy Ghost, and then throughout your life following the laws and covenants of the gospel of Jesus Christ.
The Divine Gift of Repentance: "Only through repentance do we gain access to the atoning grace of Jesus Christ."
Reflections on a Consecrated Life; "True success in this life comes in consecrating our lives—that is, our time and choices—to God’s purposes. In so doing, we permit Him to raise us to our highest destiny."
As Many as I Love, I Rebuke and Chasten": The very experience of enduring chastening can refine us and prepare us for greater spiritual privileges.
The Power of Covenants: "In times of distress, let your covenants be paramount and let your obedience be exact. Then you can ask in faith, nothing wavering, according to your need, and God will answer. Listen. If you desire acquire the powers of Godliness, and the strength to endure anything this is the talk for you.