To "Pillory or Imprison Heretics"

One rather candid reviewer of Mormonism Unmasked reveals the kind of emotional excess this book might generate: "I am a conservative Christian," the Reverend Dr. Daniel J. G. G. Block, who describes himself as a Lutheran pastor as well as a retired US Air Force chaplain, explains, "who heartily agrees with Mr. [Phil] Roberts that the Church of Jesus Christ of Latter-day Saints is not an orthodox Christian denomination." That much, of course, could be expected. But the Reverend Block then  adds the following curious comment: "On a purely personal basis, some small part of me yearns for the good old days when the orthodox were allowed to excommunicate, pillory or imprison heretics."²⁶

Salt Lake City and the State of Deseret (now Utah), like Kirtland, Ohio; Independence, Missouri; and Nauvoo, Illinois, began as a place of refuge from the bigotry and persecution that was often aided and abetted by Protestant preachers who passionately believed, of course, that they were doing God a favor by assaulting the Saints. It was, however, also in the preachers' own self-interest to picture the Saints being led by sinister, demonic forces. And it must not be forgotten that, in those idyllic days, in addition to being pilloried and imprisoned, heretics were occasionally even burned. (Both Protestants and Roman Catholics did such things back then.) Granted, those pillars of respectable Illinois society—the Carthage Greys—did not burn Joseph Smith. Instead, they lynched him. Those "good old days" also included, when the picture is properly fleshed out, various crusades and inquisitions, neither of which constitutes an enviable instance of Christian charity or even civility. So much for Reverend Block's reverie. As his remarks illustrate, the content of Mormonism Unmasked seems capable of agitating some rather malevolent passions even in one who appears to be an otherwise genteel pastor.

 

Contemporary conservative Protestants struggle against divisiveness. They do so in part by insisting on both the inerrancy and sufficiency of the Bible. However, this does not put a lid on contention. It may even exacerbate it. One reason is that those who interpret the canonical texts, though they advance their interpretations with much passion, are not themselves infallible. In addition, they tend to be what early Latter-day Saints called "formalists": they reject the possibility of additional divine special revelation.⁸⁰ There need not be and can never be, from such a perspective, any additional genuinely prophetic witness or clarification. But the fact is that theological fads and fashions wax and wane. And within conservative Protestant circles there are a host of competing opinions about the proper understanding of divine things, each of which is presumably grounded in the Bible alone.⁸¹

Currently the dimming and shifting of Protestant confessional loyalties is resulting in a lessening of competition within and between Protestant denominations. Older denominational loyalties have been replaced by a continuum stretching from tiny congregations to huge megachurches often with no fixed or traditional denominational ties. This development has not, however, reduced the level of competition and contention among individuals and factions. The reason is that access to the religious market place is open to competing entrepreneurs who often operate without even a semblance of denominational oversight or control. These and other developments tend to blur or erase older loyalties and ideologies. Striking out on their own, preachers vie with each other for prominence and resources and followers. Parachurch agencies, independent ministries, and outreaches compete with each other and with older and newer denominations for a share of the religious market. Some "evangelists," beginning with the old radio ministries, have become celebrity figures who draw support away from established churches.

For some, if no exterior enemy is in sight, aggression is turned inward and congregations disintegrate. The remedy often employed by preachers is to find ways of marshaling and directing malignant passions toward a morally blameworthy exterior agent. This option opens the door for countercult attacks on what are pictured as a demonic other that threatens authentic Christian faith. Often attacks are justified by appealing to some passage lifted out of context from the New Testament. We are often told that language in the Bible warrants such vicious, shameless attacks on the faith of others because, for example, Paul urged the Ephesians to speak "truth in love." This is, of course, utter nonsense. Paul was clearly urging those who received his letter to cease being blown about by every breeze of doctrine. Instead, he advised those who follow Christ to grow up unto him and to serve him as their master by learning to speak to each other truth in love—something the Ephesians, like contemporary quarreling sectarians, seemed inclined not to do. They should, instead, strive to honor the one they claim to serve by ceasing to publish, purchase, or listen to hateful rubbish.

repeating a currently fashionable anti-Mormon mantra.²¹⁷ If Rev. Smith means to imply that Lucifer's kinship with Jesus (and with us) leads Latter-day Saints to regard Satan with affection or sympathy, he is acting the part of a demagogue. Whatever his motive, however, he does not explain how—since, according to Job 1:6 and 2:1, Satan is apparently a son of God—a believer in the Bible is supposed to avoid the conclusion that, in some sense, at least, Jesus the Son of God and Satan the son of God are brothers. Moreover, although this item of Latter-day Saint belief is clearly used by Rev. Smith for its shock value, it isn't clear how making Lucifer, the author of Auschwitz and the Cambodian killing fields, the voluntary creation of an all-knowing and all-powerful God is really an improvement over viewing him as a son of our Heavenly Father who went horribly, tragically wrong. To argue that the Father freely, knowingly, created Lucifer ex nihilo implicates God directly in all the unspeakable evils of the Gulag, the Ukrainian terror-famine, the Assyrian conquests, and the wars of Atilla the Hun. We do not hold a father legally or morally responsible for a properly raised child who goes astray. But we would certainly condemn an inventor who deliberately created a serial-murdering robot and then, having loosed it on the world, refused to throw the off switch.

The Book of Mormon is unequivocal on the issue of salvation by the grace of Christ. Nephi, the first prophet in the book, wrote that "there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah" (2 Nephi 2:8). His brother Jacob admonished, "remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved" (2 Nephi 10:24). The last of the Nephite scribes, Moroni, wrote, "Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ . . . then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ" (Moroni 10:32-33). Moroni, like Nephi before him (2 Nephi 2:8; 31:19; see also Alma 24:10; Helaman 14:13), wrote of the importance of "relying alone upon the merits of Christ" (Moroni 6:4). Nevertheless, while the Book of Mormon stresses that only Christ brings salvation, like the New Testament, it also clearly affirms the responsibility of individuals to repent and come unto Christ and afterwards endure unto the end in keeping the commandments of God.

Jesus also emphasized the necessity of not only believing, but also repenting of our sins (Matthew 4:17; Luke 12:3, 5). He upbraided certain cities and said they were under condemnation because they did not choose to repent (Matthew 11:20-24). Jesus also required his disciples to follow his teachings and commandments (Matthew 7:24-27; Luke 6:46-49) and said that they would be rejected at the day of judgment if they did not do so (Matthew 7:21-23). While the Book of Mormon teaching that we are "saved by grace after all we can do" (2 Nephi 25:23), may conflict with the theology of some modern Christian groups, it is consistent with Jesus' teachings in the New Testament.
Maxwell Institute

The Book of Mormon purports to be a volume of scripture in addition to the Bible; however, the Bible says that "all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works" (2 Timothy 3:16-17). If all the scripture we need is already given, we have no need for additional scripture such as the Book of Mormon.

Paul's statement to Timothy only speaks of the usefulness of scripture in general and does not limit the amount of scripture that God can or will give through authorized prophets. When scripture is given it can be used for many things. The scriptures Paul refers to are the ones Timothy had known since he was "a child" (2 Timothy 3:15), which can only mean the Old Testament, since the New Testament had not yet been compiled. Similarly, the scriptures that the Bereans searched to compare with the teachings of Paul and Barnabas could only have been the Old Testament (Acts 17:11). If one interprets Paul's statement to Timothy to mean that no additional scripture is necessary or of value, then one would also have to reject the entire New Testament, including Paul's epistle to Timothy.

 Maxwell Institute

Joseph Smith declared that the Book of Mormon was "the most correct of any book on earth" (History of the Church 4:461). If this were so, why have there been over four thousand changes to the book since it was first published in 1830?

Correctness need not refer to the translation, the grammar, or the spelling, only to the content, notably the doctrine. No one language can adequately express all the nuances intended by the original. Anyone who knows a foreign language can attest that there is no one-to-one correspondence between words in two different languages. For example, the Hebrew word meaning "to sit" also means "to dwell." Seeing this word in a Hebrew text, a translator would have to decide which of the two English verbs to use in his English language version. In 1 Nephi 1:6, we read that "there came a pillar of fire and dwelt upon a rock before him." In this case, Joseph Smith used the word "dwelt" where another translator might have preferred "sat." Since Joseph later made corrections to the text of the Book of Mormon, on both copies of the manuscript (the original and the copy prepared for the printer) and in later editions, it seems clear that he did not consider the book to be an infallible translation. The Book of Mormon itself indicates that it may contain errors made by the men who wrote it (Title Page; 1 Nephi 19:6; Jacob 1:2; 7:26; Mormon 8:1, 17; 9:31-33; 3 Nephi 8:2; Ether 5:1). Since Joseph Smith must have known about these statements, his declaration of correctness could not have meant that the book had no failings whatsoever. A closer examination of his declaration supports this idea: "I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book." (History of the Church 4:461) Since the context of the prophet's remarks was "abiding by [the] precepts" found in the Book of Mormon, it is clear that he was speaking about its teachings rather than its language or history.

Jesus' Birthplace and the Phrase "Land of Jerusalem" The Book of Mormon teaches that Jesus Christ would be born in the land of Jerusalem (see Alma 7:10), whereas the Bible records that his birth took place in Bethlehem (see Matthew 2:1). As it turns out, both references are accurate, and the former is indicative of the Book of Mormon's authenticity. Reflecting a well-established biblical pattern, the Book of Mormon uses the name Jerusalem to refer to the city and the land surrounding it (which would include the city of Bethlehem) and to the regions that were governed and protected by those in control of the city. As will be shown, it is significant that in the Book of Mormon passage noted above, Alma claimed not that Jesus would be born in the city of Jerusalem but that he would be born "at Jerusalem which is the land of our forefathers." Throughout the Book of Mormon the terms city and land are used interchangeably. We read, for instance, that Lehi dwelt "at Jerusalem in all his days" (1 Nephi 1:4), yet we know that he did not live in the city of Jerusalem. Consider the following account: Once in the wilderness, the sons of Lehi returned to the "land of Jerusalem" (1 Nephi 3:9) intent on acquiring a scriptural record known as the plates of brass, in Laban's possession. Laman was chosen to visit Laban in his home in the city of Jerusalem. When this first attempt at obtaining the plates of brass failed, the sons of Lehi "went down to the land of [their] inheritance" (1 Nephi 3:22) to gather up their wealth. They then "went up again" to the city of Jerusalem (1 Nephi 3:23) and offered to buy the plates from Laban, who rejected their offer and ordered his servants to slay them. Having fled from Laban's home, Nephi and his brothers later returned to "the walls of Jerusalem," and then Nephi "crept into the city and went forth towards the house of Laban" (1 Nephi 4:4, 5) in another attempt to secure the plates. Thus it is evident that Lehi did not live in the city of Jerusalem, but somewhere nearby in the "land of Jerusalem," a phrase that occurs more than forty times in the Book of Mormon. Other examples from the Book of Mormon in which cities and the surrounding lands are given the same name abound. There is a city of Nephi and a land of Nephi (see Alma 47:20), as well as a city of Zarahemla (see Alma 6:1) and a land of Zarahemla (see Alma 2:15), to name a few. This naming pattern is especially clear in Alma 50:14, where we read of the construction of a new locale: "They called the name of the city, or the land, Nephihah." This pattern followed by the Nephites (and by the Lamanites when they became sedentary) was clearly borrowed from the Old World. In ancient Israel the "fenced" (walled) cities were places of refuge for farmers in surrounding villages (see, for example, Leviticus 25:31; 1 Samuel 6:18; Ezekiel 38:11). In times of war the peasants could flee to the protection of the city walls, where arms were stored for defense. According to the Bible, those in authority in the cities also controlled the nearby lands. Thus we read of "the king of Ai, and his people, and his city, and his land" (Joshua 8:1) and of the city of Hebron with its suburbs, fields, and villages (see 1 Chronicles 6:55–56). Because of such closely related terminology, Tappuah is called a land in Joshua 17:8 but is also correctly referred to as a city in Joshua 16:8–9, and Jeremiah prophesied that Jerusalem would become "a land not inhabited" (Jeremiah 6:8; compare 15:5–7). The principle by which, in biblical usage, the name Jerusalem could be used to denote both the city and the surrounding land is further reflected in references to Samaria, the capital city of the northern kingdom of Israel. In the Old Testament the term Samaria is also used to denote the surrounding regions (the "cities of Samaria") that were under the political control of the state (see 1 Kings 13:32; 2 Kings 17:24, 26; 23:19). Although the phrase "land of Jerusalem" is not found in the Bible, it appears in one of the newly published fragments from the Dead Sea Scrolls attributed to the prophet Jeremiah (a contemporary of Lehi). This text (4Q385) speaks of "Jeremiah the Prophet before the Lord" and "the land of Jerusalem."1 The Mesha, or Moabite, stela of the ninth century B.C. provides contemporary archaeological evidence for the interchangeability of the terms city and land. Reporting the rebellion of Mesha, king of Moab, against Israel, this text lists a number of "lands" that are known from the Bible to be cities. Internal evidence also implies that they are cities, because Mesha noted that he had "built" these lands. Clay tablets written in the fourteenth century B.C. and found in 1887 at El-Amarna in Egypt use the term land for Canaanite sites known to have been ancient cities. For example, one text (El-Amarna 289) speaks of the "town of Rubutu," and another (El-Amarna 290) mentions the "land of Rubutu." The first of these also speaks of the "land of Shechem" and the "land of the town of Gath-carmel" (both ancient cities) and says of Jerusalem, "this land belongs to the king." A third text (El-Amarna 287) mentions the "lands" of Gezer, Ashkelon, and Jerusalem. Most impressive, however, is a passage from El-Amarna 290 that speaks of "a town of the land of Jerusalem" named Bît-Lahmi, which is the Canaanite equivalent of the Hebrew name rendered "Beth-lehem" in English Bibles.2 Thus even in ancient times the city of Bethlehem was itself considered to be part of the "land of Jerusalem." In light of such evidence, we can conclude that Lehi's descendants in the New World followed authentic Old World custom in denominating each land by the name of the principal city in that land. This kind of linguistic detail lends further evidence to the authenticity and antiquity of the Book of Mormon. This Research Report was prepared by the FARMS Research Department and is based on the latest available scholarly research. It is subject to revision as more information on the subject becomes available. The views expressed herein do not necessarily represent the position of FARMS, Brigham Young University, or the Church of Jesus Christ of Latter-day Saints. Report last updated August 2000 Recommended Readings Peterson, Daniel C., William J. Hamblin, and Matthew Roper. "On Alma 7:10 and the Birthplace of Jesus Christ." FARMS Preliminary Report, 1995. Smith, Robert F. "The Land of Jerusalem: The Place of Jesus' Birth." In Reexploring the Book of Mormon, edited by John W. Welch, 170–72. Salt Lake City: Deseret and FARMS, 1992. Thomasson, Gordon C. "Revisiting the Land of Jerusalem." In Pressing Forward with the Book of Mormon: The FARMS Updates of the 1990s, edited by John W. Welch and Melvin J. Thorne, 139–41. Provo, Utah: FARMS, 1999. Tvedtnes, John A. "Cities and Lands in the Book of Mormon." Journal of Book of Mormon Studies 4/2 (1995): 147–50. Historical Perspective LDS scholar Hugh Nibley was the first to report on the appearance of the phrase "land of Jerusalem" in the Amarna letters, which were discovered in the late nineteenth century (see his Lehi in the Desert; The World of the Jaredites; There Were Jaredites [Salt Lake City: Deseret Book and FARMS, 1988], 6–7; and An Approach to the Book of Mormon [Salt Lake City: Deseret Book and FARMS, 1988], 101–2). In 1964 Professor Sidney B. Sperry, a Book of Mormon scholar, observed that the site of Bethlehem (settled later than Jerusalem) was likely considered a part of Jerusalem's political jurisdiction (see his The Problems of the Book of Mormon [Salt Lake City: Bookcraft, 1964], 131–36). These key points of Nibley and Sperry have been abundantly discussed in publications by subsequent scholars. The recent discovery of a Dead Sea Scroll fragment attributed to Jeremiah (cited earlier in this report), who was a contemporary of Lehi, is further vindication of the use of the phrase "land of Jerusalem" in the Book of Mormon. Notes 1.   Robert H. Eisenmann and Michael Wise, The Dead Sea Scrolls Uncovered (Shaftesbury, England: Element, 1992), 57–58. 2.   See James B. Pritchard, ed., Ancient Near Eastern Texts Relating to the Old Testament (Princeton: Princeton University Press, 1969), 488–89; emphasis added.

 

By John M. Butler*

On February 16, 2006 the Los Angeles Times ran a front page article questioning the authenticity of the Book of Mormon based on studies of human DNA. Citing DNA "evidence" that suggests an Asian ancestry for people native to the Americas, critics of the Church of Jesus Christ of Latter-day Saints have for the past several years claimed these DNA studies demonstrate that the Book of Mormon account of a group of colonists coming from the Middle East in 600 B.C. cannot be authentic.

The following article briefly addresses questions surrounding the applicability of DNA studies to the peoples whose story is told in the Book of Mormon. The author, John M. Butler, holds a doctoral degree in chemistry from the University of Virginia and is the author of 80 research articles and book chapters on human DNA including ones on Y-chromosome and mitochondrial DNA as applied to human identity testing. He has received a number of awards in the field of forensic genetics and is the author of the award-winning textbook Forensic DNA Typing, now in its second edition. In July 2002, Dr. Butler received the Presidential Early Career Award for Scientists and Engineers from President George W. Bush in a White House ceremony for his work in pioneering modern forensic DNA testing.

Dr. Butler is an active member of the Church of Jesus Christ of Latter-day Saints and has served for the past four years as the bishop of the Gaithersburg First Ward, Seneca Maryland Stake (near Washington, D.C.). He is currently employed as a research chemist in the Biochemical Science Division at the U.S. National Institute of Standards and Technology, where he directs a project team developing new DNA technologies for forensic and human identity applications.

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What is DNA?

Our cells contain a genetic code known as deoxyribonucleic acid, or DNA. It provides a blueprint for life, determining to a great extent our physical attributes and appearance. We inherit half of our genetic code from our mother and half from our father. The diversity we see among people results from unique combinations of nucleotides, the building blocks of DNA that exist in every living organism. Because of the many different ways these nucleotides can combine, all humans, with the exception of identical twins, differ from each other on a genetic level.

How are DNA ancestry studies performed?

Examining the DNA of an individual and comparing it with the DNA of close relatives can reveal the source of different genetic patterns contributed by parents, grandparents, or other shared ancestors. Genetic markers on the Y-chromosome that are transferred exclusively from father to son are used to examine paternal lineages, while maternal lines are traced by analyzing genetic material called mitochondrial DNA, which is only transferred from mother to offspring.

How do DNA ancestry studies compare to forensic DNA testing used in court cases?

The information derived from any DNA analysis does not work in a vacuum. Test results always compare genetic information from a source in question with the same type of information from a known source. In the case of forensic DNA testing that is widely accepted in courts of law, DNA from a suspected criminal is compared with DNA collected from the scene of a crime.¹ When the DNA matches at the regions examined, then it is likely that the suspect was indeed the person who was involved in the crime. In forensic DNA testing there is a one-to-one correlation of DNA results—the individual's DNA matches the evidence.

In ancestry studies, DNA information from multiple modern population groups is projected over many generations between populations tested. Even though the same genetic markers may be used as in forensic DNA testing, there is usually not a one-to-one unique match being made in ancestry testing. Instead, scientists are often guessing at what genetic signatures existed in the past based on various assumptions—with a bit of educated "story telling" to fill in gaps.² These stories of human migration patterns are constantly being refined with new genetic research. As noted by John Relethford in his book Genetics and the Search for Modern Human Origins, "Although working in such a young and developing field is exciting, it is also frightening because the knowledge base changes so rapidly".³ Since the methods for examining DNA in this way are far from perfected, drawing final conclusions about the ancestry of a people from current data would not be prudent. In addition, it is important to keep in mind that reference samples are always needed to provide relevant results with any kind of DNA testing. If a reliable reference is not available, confident conclusions cannot be made.

What current data exist on Native American DNA?

To date there have been more than 100 scientific articles describing the examination of DNA from thousands of modern-day Native Americans. These studies have shown that almost all Native Americans tested thus far possess genetic signatures closely resembling modern-day Asians and thus conclusions are usually drawn that these populations are related to one another. Since no Israelite genetic connection has yet been made with Native Americans, critics of the Book of Mormon are quick to point out that this information seems to contradict a statement made in the modern introduction to the book that the Lamanites are "the principal ancestors of the American Indians."

What do we know about the genetic background of Book of Mormon peoples?

The angel Moroni informed the Prophet Joseph Smith during his first visit on the evening of 21 September 1823 that the Book of Mormon record gave "an account of the former inhabitants of this continent, and the source from whence they sprang" (Joseph Smith—History 1:34). The Book of Mormon mentions three different groups that journeyed to the New World: the Lehites (1 Nephi 18), the Jaredites (Ether 6:12), and the Mulekites (Helaman 6:10; 8:21), sometimes referred to as the people of Zarahemla (Omni 1:14–16; Alma 22:30).

The title page of the Book of Mormon proclaims that the Lamanites are a remnant of the house of Israel. Lehi found on the plates of brass recovered from Laban a genealogy of his fathers where he learned that he was a descendant of Joseph (1 Nephi 5:14), specifically from the tribe of Manasseh (Alma 10:3). Mulek is mentioned in Helaman 8:21 as a son of Zedekiah who was king of Judah when Jerusalem fell to the Babylonians (2 Kings 25:7). The Jaredites descended from multiple families who were led by the Lord from the Tower of Babel to the Promised Land (Ether 1:33).

The prophets, who contributed to the Book of Mormon record with a focus on religious teaching rather than geographical or genetic details, provide only a partial picture of the events of their days and usually within the confines of their family lineage. Thus, the Book of Mormon record does not supply sufficient information to provide a reliable calibration point in the past which may serve as a reference for modern day DNA comparisons. DNA information alone therefore cannot disprove the Book of Mormon.

Could other people have lived in ancient America concurrently with Book of Mormon peoples?

Careful examination and demographic analysis of the Book of Mormon record in terms of population growth and the number of people described implies that other groups were likely present in the promised land when Lehi's family arrived, and these groups may have genetically mixed with the Nephites, Lamanites, and other groups.⁴ Events related in the Book of Mormon likely took place in a limited region,⁵ leaving plenty of room for other Native American peoples to have existed.

Does DNA testing of modern individuals detect all previous genetic lineages?

Another way to state this question is "could a group of people vanish without a genetic trace as measured by Y-chromosome and mitochondrial DNA testing yet be the ancestors of someone living today?" It is important to realize that examination of Y-chromosome and mitochondrial DNA genetic markers permits only a small fraction of an individual's ancestry to be tracked.

Most genetic analysis studies of human history involve comparing a group of samples of living individuals to another group of living individuals without any detailed knowledge of the genealogy of the individuals in the groups being tested. These types of DNA studies make assumptions about the average time for each generation in the past along with a fixed mutation rate whereby genetic variation may occur over time. Similarities in the modern populations examined are then used to claim a shared origin between the two populations with an estimated time for divergence between the populations.

An interesting study reported in the June 2003 issue of the American Journal of Human Genetics leads me to believe that it is possible for Book of Mormon peoples to be ancestors of modern Native Americans and yet not be easily detected using traditional Y-chromosome and mitochondrial DNA tests.  This study, conducted by a group of scientists from a company called deCODE Genetics, used the extensive genealogies of people from Iceland combined with probably the most massive population study ever performed.⁶ They traced the matrilineal and patrilineal ancestry of all 131,060 Icelanders born after 1972 back to two cohorts of ancestors, one born between 1848 and 1892 and the other between 1798 and 1742.

Examining the same Y-chromosome and mitochondrial DNA markers used in other genetic studies, these 131,060 Icelanders revealed highly skewed distributions of descendants to ancestors, with the vast majority of potential ancestors contributing one or no descendants and a minority of ancestors contributing large numbers of descendants.⁶ In other words, the majority of people living today in Iceland had ancestors living only 150 years ago that could not be detected based on the Y-chromosome and mitochondrial DNA tests being performed yet the genealogical records exist showing that these people lived and were real ancestors. To the point at hand, if many documented ancestors of 150 years ago cannot be seen with Y-chromosome and mitochondrial DNA tests from modern Iceland, then the possibility can exist for people that are reported in the Book of Mormon to have migrated to the Americas over 2600 years ago and yet not have detectable genetic signatures today.

Shouldn't we be able to detect Israelite DNA if the Lamanites are descended from Lehi and are the principal ancestors to modern-day Native Americans?

First, as discussed above, we do not have enough information from the Book of Mormon to confidently determine a source population for the Lehites or Mulekites, and so we cannot compare this population with modern-day Native American results. Another point to consider is that present-day Native Americans represent only a fraction of previous genetic lineages in the Americas because of large-scale death by diseases brought to the New World by European conquerors. As researcher Michael Crawford concludes in his book The Origins of Native Americans: Evidence from Anthropological Genetics, "This population reduction has forever altered the genetics of the surviving groups, thus complicating any attempts at reconstructing the pre-Columbian genetic structure of most New World groups."⁷ Again without reliable reference samples from the past we cannot proclaim the Book of Mormon true or false based on DNA data.

In forensic science, a documented "chain of custody" is crucial to verifying a link between the DNA profile produced in the lab with the original crime scene evidence. No such "chain of custody" exists with DNA or genealogical records connecting people from Book of Mormon times to people living today.

Part of the problem in this whole contrived controversy is the over-simplification of results from DNA studies that are being conducted by scientists in an effort to examine potential patterns of human migration throughout ancient history. The impact of this over-simplification is in many ways similar to the impact that the popular TV show CSI: Crime Scene Investigation has had over the past few years on forensic laboratories. In the name of entertainment, the CSI television shows have created a perception where the general public now thinks that forensic scientists go to crime scenes, work in fancy and well-equipped laboratories, question suspects in a case, and obtain conclusive results on every complex case in a matter of a few minutes. The truth is that scientists work in poorly supplied labs, are underpaid, and in many situations have large backlogs of samples that prevent rapid response to new individual cases. In addition, forensic scientists never interrogate the suspects of a crime and many cases are never solved. The public perception of CSI has now created an expectation in many juries that DNA evidence should be present in every case.

Even with this over-simplification of its portrayal of forensic laboratories, there is some truth within the CSI movie sets. For example, the instruments on the TV show are real. However, they do not collect data and generate results as rapidly as portrayed nor are complex cases solved so succinctly. Likewise, oversimplification of DNA results and what they are capable of revealing in examining the authenticity of the Book of Mormon has been greatly exaggerated by critics of the Church of Jesus Christ of Latter-day Saints. For the many reasons stated above, DNA testing results from modern Native Americans do not negate the possibility of Book of Mormon peoples having existed anciently on the American continent.

Can science ever provide a final answer to a religious question?

Today's society is impatient and wants quick and easy answers to everything. In science we make measurements and conduct studies hoping to advance knowledge. As an active DNA researcher for the past 13 years, I can affirm that we are uncovering new information with each passing year that gives us a better picture of the past and the present. But we must remember that that picture is in no way complete or comprehensive. Science can demonstrate that certain assumptions are unlikely, but it cannot prove that testimonies are false. I believe that science and religion can co-exist as long as we remember that each measures different things (see Isaiah 55:8-9 and 1 Corinthians 2). The definitive proof of the Book of Mormon's authenticity comes in the Lord's laboratory of spiritual revelation by following the formula laid out in Moroni 10:3–5.⁸

Notes

*Points of view expressed here are those of the author and in no way reflect the official opinion of the Church of Jesus Christ of Latter-day Saints or the U.S. Department of Commerce or National Institute of Standards and Technology.

1. See Butler, J.M. Forensic DNA Typing: Biology, Technology, and Genetics of STR Markers (2^nd Edition), Elsevier: New York (2005).

2. Goldstein, D.B. and Chikhi, L. "Human migrations and population structure: what we know and why it matters" Annual Review of Genomics and Human Genetics 3:129-152 (2002); see quotation on p. 143.

3. Relethford, J.H. Genetics and the Search for Modern Human Origins. Wiley-Liss: New York (2001); quotation from p. 205.

4. See Sorenson, J.L. "When Lehi's party arrived in the land, did they find others there?" Journal of Book of Mormon Studies 1:1–34 (1992).

5. See Sorenson, J.L. An Ancient American Setting for the Book of Mormon. Deseret Book: Salt Lake City (1985).

6. Helgason, A., Hrafnkelsson, B., Gulcher, J.R., Ward, R., Stefansson, K. "A population-wide coalescent analysis of Icelandic matrilineal and patrilineal genealogies: evidence for a faster evolutionary rate of mtDNA lineages than Y chromosomes." American Journal of Human Genetics 72: 1370-1388 (2003).

7. Crawford, M.H. The Origins of Native Americans: Evidence from Anthropological Genetics. Cambridge University Press: New York (1998); quotation from p. 261.

8. See Butler, J.M. "A few thoughts from a believing DNA scientist" Journal of Book of Mormon Studies 12(1): 36-37 (2003).

Holy Ghost

The Holy Ghost is the third member of the Godhead. He is a personage of spirit, without a body of flesh and bones. He is often referred to as the Spirit, the Holy Spirit, the Spirit of God, the Spirit of the Lord, or the Comforter. 

Roles of the Holy Ghost

The Holy Ghost works in perfect unity with Heavenly Father and Jesus Christ, fulfilling several roles to help us live righteously and receive the blessings of the gospel.

He "witnesses of the Father and the Son" (2 Nephi 31:18) and reveals and teaches "the truth of all things" (Moroni 10:5). We can receive a sure testimony of Heavenly Father and Jesus Christ only by the power of the Holy Ghost. His communication to our spirit carries far more certainty than any communication we can receive through our natural senses.

As we strive to stay on the path that leads to eternal life, the Holy Ghost can guide us in our decisions and protect us from physical and spiritual danger.

Through Him, we can receive gifts of the Spirit for our benefit and for the benefit of those we love and serve (see D&C 46:9–11).

He is the Comforter (John 14:26). As the soothing voice of a loving parent can quiet a crying child, the whisperings of the Spirit can calm our fears, hush the nagging worries of our life, and comfort us when we grieve. The Holy Ghost can fill us "with hope and perfect love" and "teach [us] the peaceable things of the kingdom" (Moroni 8:26; D&C 36:2).

Through His power, we are sanctified as we repent, receive the ordinances of baptism and confirmation, and remain true to our covenants (see Mosiah 5:1–6; 3 Nephi 27:20; Moses 6:64–68).

He is the Holy Spirit of Promise (see Ephesians 1:13; D&C 132:7, 18–19, 26). In this capacity, He confirms that the priesthood ordinances we have received and the covenants we have made are acceptable to God. This approval depends on our continued faithfulness.

The Gift of the Holy Ghost

All honest seekers of the truth can feel the influence of the Holy Ghost, leading them to Jesus Christ and His gospel. However, the fulness of the blessings given through the Holy Ghost are available only to those who receive the gift of the Holy Ghost and remain worthy.

After a person is baptized into The Church of Jesus Christ of Latter-day Saints, one or more Melchizedek Priesthood holders lay their hands on the person's head and, in a sacred priesthood ordinance, confirm him or her a member of the Church. As part of this ordinance, called confirmation, the person is given the gift of the Holy Ghost.

The gift of the Holy Ghost is different from the influence of the Holy Ghost. Before baptism, a person can feel the influence of the Holy Ghost from time to time and through that influence can receive a testimony of the truth. After receiving the gift of the Holy Ghost, a person has the right to the constant companionship of that member of the Godhead if he or she keeps the commandments.

See also Baptism; Godhead; Laying On of Hands; Revelation; Spiritual Gifts 


"Holy Ghost"

Guide to the Scriptures
"Holy Ghost"

Bible Dictionary, 704

Matthew 3:11; John 15:26; 16:13; Acts 2:38; 8:12–17; 19:1–6; 1 Corinthians 2:9–14; 12:3; Galatians 5:22–23; 1 Nephi 10:17–19; 2 Nephi 31:17; D&C 8:2–3; 39:20–24; 68:25–28; 121:46; Articles of Faith 1:4 

• "The Unspeakable Gift"

  Joseph B. Wirthlin, Liahona, May 2003, 26–29; or Ensign, May 2003, 26–29
  If [we] would open [our] hearts to the refining influence of this unspeakable gift of the Holy Ghost, a glorious new spiritual dimension would come to light.

• "The Holy Ghost"

  Marion G. Romney, Ensign, May 1974, 90–92
  The third member of the Godhead, His character and mission as teacher, testifier, revelator, and companion.

• "Communion with the Holy Spirit"

  James E. Faust, Liahona, Mar. 2002, 2–7; or Ensign, Mar. 2002, 2–7
  This powerful gift entitles the leaders and all worthy members of the Church to enjoy the gifts and companionship of the Holy Ghost, a member of the Godhead whose function is to inspire, reveal, and teach all things.

• "A Comforter, a Guide, a Testifier"

  Margaret D. Nadauld, Liahona, July 2001, 109–11; or Ensign, May 2001, 90–92
  By the gift and power of the Holy Ghost, you can be guided in your trip through life.

• "The Cloven Tongues of Fire"

  Boyd K. Packer, Liahona, July 2000, 7–10; or Ensign, May 2000, 7–9
  In every language, the Spirit of God—the Holy Ghost—guides, or can guide, every member of the Church.

• "We Are Not Alone"

  Sheri L. Dew, Liahona, Jan. 1999, 112–14; or Ensign, Nov. 1998, 94–96
  We have been promised the constant companionship of the third member of the Godhead and hence the privilege of receiving revelation for our own lives.

• "Always Have His Spirit"

  Dallin H. Oaks, Ensign, Nov. 1996, 59–61
  The Holy Ghost . . . is our comforter, our direction finder, our communicator, our interpreter, our witness, and our purifier—our infallible guide and sanctifier.

• "Fire and the Holy Ghost"

  Loren C. Dunn, Ensign, June 1995, 22–26
  Testimony brings to us a knowledge that the gospel is true, but conversion by the Spirit brings something more.

• "The Gift of the Holy Ghost"

  LeGrand Richards, Ensign, Nov. 1979, 76–78
  To me the gift of the Holy Ghost is as important to man as sunshine and water are to plants.

 

"The Influence of the Holy Ghost"

Teachings of Presidents of the Church: Brigham Young, Chapter 10

"The Holy Ghost"

Teachings of Presidents of the Church: Joseph F. Smith, Chapter 8

"The First Principles and Ordinances of the Gospel"

Teachings of Presidents of the Church: Harold B. Lee, Chapter 4

"The First Principles and Ordinances of the Gospel"

Teachings of Presidents of the Church: David O. McKay, Chapter

Baptism

Baptism by immersion in water by one having authority is the first saving ordinance of the gospel and is necessary for an individual to become a member of The Church of Jesus Christ of Latter-day Saints and to receive eternal salvation. All who seek eternal life must follow the example of the Savior by being baptized and receiving the gift of the Holy Ghost. 

Baptism in the Lord's Way

The Savior revealed the true method of baptism to the Prophet Joseph Smith, making clear that the ordinance must be performed by one having priesthood authority and that it must be done by immersion:

"The person who is called of God and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented himself or herself for baptism, and shall say, calling him or her by name: Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

"Then shall he immerse him or her in the water, and come forth again out of the water" (D&C 20:73–74).

Immersion is symbolic of the death of a person's sinful life and the rebirth into a spiritual life, dedicated to the service of God and His children. It is also symbolic of death and resurrection. (See Romans 6:3–6.)

The Baptismal Covenant

Those who are baptized enter into a covenant with God to take upon themselves the name of Jesus Christ, keep His commandments, and serve Him to the end (see Mosiah 18:8–10; D&C 20:37). Church members renew this covenant each time they partake of the sacrament (see D&C 20:77, 79).

Those who keep the covenants they made at baptism are blessed by the Lord for their faithfulness. Some of the blessings include the constant companionship of the Holy Ghost, the remission of sins, and the privilege of being spiritually reborn. If they continue faithfully, they are promised eternal life (see 2 Nephi 31:19–20).

Little Children and Baptism

From latter-day revelation, we know that little children are redeemed through the mercy of Jesus Christ. The Lord said, "They cannot sin, for power is not given unto Satan to tempt little children, until they begin to become accountable before me" (see D&C 29:46–47). They are not to be baptized until they reach the age of accountability, which the Lord has revealed to be eight years of age (see D&C 68:27; Joseph Smith Translation, Genesis 17:11). Anyone who claims that little children need baptism "denieth the mercies of Christ, and setteth at naught the atonement of him and the power of his redemption" (Moroni 8:20; see also verses 8–19, 21–24).

See also Faith; Holy Ghost; Obedience; Priesthood; Repentance; Sacrament 


"Baptism"

Guide to the Scriptures
"Baptism"

Bible Dictionary, 618–19

Acts 2:37–38; 2 Nephi 31:4–13; Alma 7:14–16; 3 Nephi 11:18–41; 27:13–22; D&C 39:5–6, 10; 76:50–53; Articles of Faith 1:4 

• "Born Again"

  James E. Faust, Liahona, July 2001, 68–71; or Ensign, May 2001, 54–55, 58
  The full benefit of forgiveness of sin through the Savior's Atonement begins with repentance and baptism and then expands upon receiving the Holy Ghost.

• "The Covenant of Baptism: To Be in the Kingdom and of the Kingdom"

  Robert D. Hales, Ensign, Nov. 2000, 6–9
  Our baptism and confirmation is the gateway into His kingdom. When we enter, we covenant to be of His kingdom—forever!

• "The First Principles and Ordinances of the Gospel"

  Bruce D. Porter, Ensign, Oct. 2000, 8–15
  Faith and repentance, baptism and bestowal of the Holy Ghost constitute the heart of the gospel of Jesus Christ, being the essential requirements for entry into the celestial kingdom.

• "Spiritual Power of Our Baptism"

  Carol B. Thomas, Liahona, July 1999, 108–10; or Ensign, May 1999, 91–93
  How can we apply the spiritual power of our baptism to the principle of modesty? We hope one of the things that makes you different from the world is the way you dress.

• "Naaman, Baptism, and Cleansing"

  Travis T. Anderson, Liahona, June 1998, 44–47; or Ensign, Jan. 1994, 28–30
  The story of Naaman the leper stands as a type and shadow of the cleansing power of repentance and baptism.

• "To Be Born Again"

  Theodore M. Burton, Ensign, Sept. 1985, 66–70
  Baptism cleanses the soul from sin and prepares a person to lead a better, more perfect life in the future.

• "Keeping the Covenants We Make at Baptism"

  Dwan J. Young, Ensign, Nov. 1984, 94–95
  Baptism is the beginning of a new life for each one of us, a life of purpose.

 

"Repentance and Baptism"

Teachings of Presidents of the Church: Brigham Young, Chapter 9

"The Glorious Work of Repentance and Baptism"

Teachings of Presidents of the Church: Joseph F. Smith, Chapter 7

"The First Principles and Ordinances of the Gospel"

Teachings of Presidents of the Church: Harold B. Lee, Chapter 4

"The First Principles and Ordinances of the Gospel"

Teachings of Presidents of the Church: David O. McKay, Chapter 21

 

Repentance

Repentance is one of the first principles of the gospel and is essential to our temporal and eternal happiness. It is much more than just acknowledging wrongdoings. It is a change of mind and heart that gives us a fresh view about God, about ourselves, and about the world. It includes turning away from sin and turning to God for forgiveness. It is motivated by love for God and the sincere desire to obey His commandments. 

The Need for Repentance

The Lord has declared that "no unclean thing can inherit the kingdom of heaven" (Alma 11:37). Our sins make us unclean—unworthy to return and dwell in the presence of our Heavenly Father. They also bring anguish to our soul in this life.

Through the Atonement of Jesus Christ, our Father in Heaven has provided the only way for us to be forgiven of our sins (see Forgiveness). Jesus Christ suffered the penalty for our sins so we can be forgiven if we sincerely repent. As we repent and rely on His saving grace, we will be cleansed from sin.

Elements of Repentance

Repentance is sometimes a painful process, but it leads to forgiveness and lasting peace. Through the prophet Isaiah, the Lord said, "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool" (Isaiah 1:18). In this dispensation the Lord has promised, "He who has repented of his sins, the same is forgiven, and I, the Lord, remember them no more" (D&C 58:42). Repentance includes the following elements:

Faith in Our Heavenly Father and Jesus Christ. The power of sin is great. To become free from it, we must turn to our Heavenly Father, pray in faith, and act as He asks us to. Satan may try to convince us that we are not worthy to pray—that our Father in Heaven is so displeased with us that He will never hear our prayers. This is a lie. Our Father in Heaven is always ready to help if we will come to Him with a repentant heart. He has the power to heal us and to help us triumph over sin.

Repentance is an act of faith in Jesus Christ—an acknowledgment of the power of His Atonement. We can be forgiven only on His terms. As we gratefully recognize His Atonement and His power to cleanse us from sin, we are able to "exercise [our] faith unto repentance" (Alma 34:17).

Sorrow for Sin. In order to be forgiven, we must first acknowledge within ourselves that we have sinned. If we are striving to live the gospel, such an acknowledgment will lead to "godly sorrow," which "worketh repentance to salvation" (2 Corinthians 7:10). Godly sorrow does not come because of the natural consequences of sin or because of a fear of punishment; rather, it comes from the knowledge that we have, through our actions, displeased our Heavenly Father and our Savior. When we experience godly sorrow, we have a sincere desire for change and a willingness to submit to every requirement for forgiveness.

Confession. "He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy" (Proverbs 28:13). Essential to forgiveness is a willingness to disclose fully to our Heavenly Father all that we have done. We must kneel before Him in humble prayer, acknowledging our sins. We confess our shame and guilt, and then plead for help.

Serious transgressions, such as violations of the law of chastity, may jeopardize a person's membership in the Church. Therefore, such sins need to be confessed to both the Lord and His priesthood representatives in the Church. This is done under the care of a bishop or branch president and possibly a stake or mission president, who serve as watchmen and judges in the Church. While only the Lord can forgive sins, these priesthood leaders play a critical role in the process of repentance. They will keep confessions confidential and help throughout the process of repentance.

Abandonment of Sin. Although confession is an essential element of repentance, it is not enough. The Lord has said, "By this ye may know if a man repenteth of his sins—behold, he will confess them and forsake them" (D&C 58:43).

We must maintain an unyielding, permanent resolve that we will never repeat the transgression. When we keep this commitment, we will never experience the pain of that sin again. We must flee immediately from any compromising situation. If a certain situation causes us to sin or may cause us to sin, we must leave. We cannot linger in temptation and expect to overcome sin.

Restitution. We must restore as far as possible all that has been damaged by our actions, whether that is someone's property or someone's good reputation. Willing restitution shows the Lord that we will do all we can to repent.

Righteous Living. It is not enough to simply try to resist evil or empty our lives of sin. We must fill our lives with righteousness and engage in activities that bring spiritual power. We must immerse ourselves in the scriptures and pray daily for the Lord to give us strength beyond our own. At times, we should fast for special blessings.

Full obedience brings the complete power of the gospel into our lives, including increased strength to overcome our weaknesses. This obedience includes actions we might not initially consider part of repentance, such as attending meetings, paying tithing, giving service, and forgiving others. The Lord promised, "He that repents and does the commandments of the Lord shall be forgiven" (D&C 1:32).

See also Atonement of Jesus Christ; Baptism; Church Disciplinary Councils; Faith; Forgiveness; Plan of Salvation; Sin; Temptation 



"Repent, Repentance"

Guide to the Scriptures

Luke 15:11–32; 2 Nephi 9:19–24; Mosiah 4:1–3, 10–13; 26:30–31; D&C 18:10–16 

• "The Atonement, Repentance, and Dirty Linen"

  Lynn A. Mickelsen, Liahona, Nov. 2003, 10–13; or Ensign, Nov. 2003, 10–13
  The promise of the Lord is that He will cleanse our garments with His blood. . . . He can redeem us from our personal fall.

• "What Is True Repentance?"

  Spencer W. Kimball, New Era, May 1974, 4–7
  Repentance is timeless. The evidence of repentance is transformation.

• "The Path to Peace and Joy"

  Richard G. Scott, Liahona, Jan. 2001, 31–33; or Ensign, Nov. 2000, 25–27
  Are you taking full advantage of the redeeming power of repentance in your life so that you can have greater peace and joy?

• "Do Not Delay"

  Henry B. Eyring, Liahona, Jan. 2000, 38–41; or Ensign, Nov. 1999, 33–35
  Nephi was right. God gives no commandments to the children of men save He prepares a way for them to obey. However difficult our circumstances, we can repent.

• "Do You Know How to Repent?"

  Jay E. Jensen, Liahona, Apr. 2002, 14–17; or New Era, Nov. 1999, 4–7
  Sometime in your life you need to visit Gethsemane; and when you have been there, you'll understand what repentance is.

• "Clean Again!"

  Neil L. Andersen, New Era, Apr. 1997, 4–7
  What a wonderful gift the Savior offers—to feel the joy of being free from sin.

• "Finding Forgiveness"

  Richard G. Scott, Ensign, May 1995, 75–77
  The steps of repentance . . . produce purity, peace of mind, self-respect, hope, and finally, a new person with a renewed life and abundance of opportunity.

• "Sin and Suffering"

  Dallin H. Oaks, Tambuli, Apr. 1994, 26–32; or Ensign, July 1992, 70–74
  There is a relationship between sin and suffering that is not understood by people who knowingly sin in the expectation that all the burden of suffering will be borne by Another. . . . Repentance, which is an assured passage to an eternal destination, is nevertheless not a free ride.

• "Repentance"

  Neal A. Maxwell, Ensign, Nov. 1991, 30–32
  Repentance is a rescuing, not a dour doctrine. It is available to the gross sinner as well as to the already-good individual striving for incremental improvement.

• "The Gospel of Repentance"

  Spencer W. Kimball, Tambuli, Mar. 1983, 1–7; or Ensign, Oct. 1982, 2–4
  Just as the prodigal's father received him, our Father in Heaven eagerly desires to forgive all those who repent.

 

"Repentance and Baptism"

Teachings of Presidents of the Church: Brigham Young, Chapter 9

"The Glorious Work of Repentance and Baptism"

Teachings of Presidents of the Church: Joseph F. Smith, Chapter 7

"The First Principles and Ordinances of the Gospel"

Teachings of Presidents of the Church: Harold B. Lee, Chapter 4

"The First Principles and Ordinances of the Gospel"

Teachings of Presidents of the Church: David O. McKay, Chapter 21

Faith

The Apostle Paul taught that "faith is the substance [assurance] of things hoped for, the evidence of things not seen" (Hebrews 11:1). Alma made a similar statement: "If ye have faith ye hope for things which are not seen, which are true" (Alma 32:21). Faith is a principle of action and power. Whenever we work toward a worthy goal, we exercise faith. We show our hope for something that we cannot yet see. 

Faith in the Lord Jesus Christ

In order for faith to lead to salvation, it must be centered in the Lord Jesus Christ (see Acts 4:10–12; Mosiah 3:17; Moroni 7:24–26; Articles of Faith 1:4). We can exercise faith in Christ when we have an assurance that He exists, a correct idea of His character, and a knowledge that we are striving to live according to His will.

Having faith in Jesus Christ means relying completely on Him—trusting in His infinite power, intelligence, and love. It includes believing His teachings. It means believing that even though we do not understand all things, He does. Because He has experienced all our pains, afflictions, and infirmities, He knows how to help us rise above our daily difficulties (see Alma 7:11–12; D&C 122:8). He has "overcome the world" (John 16:33) and prepared the way for us to receive eternal life. He is always ready to help us as we remember His plea: "Look unto me in every thought; doubt not, fear not" (D&C 6:36).

Living by Faith

Faith is much more than passive belief. We express our faith through action—by the way we live.

The Savior promised, "If ye will have faith in me ye shall have power to do whatsoever thing is expedient in me" (Moroni 7:33). Faith in Jesus Christ can motivate us to follow His perfect example (see John 14:12). Our faith can lead us to do good works, obey the commandments, and repent of our sins (see James 2:18; 1 Nephi 3:7; Alma 34:17). Our faith can help us overcome temptation. Alma counseled his son Helaman, "Teach them to withstand every temptation of the devil, with their faith on the Lord Jesus Christ" (Alma 37:33).

The Lord will work mighty miracles in our life according to our faith (see 2 Nephi 26:13). Faith in Jesus Christ helps us receive spiritual and physical healing through His Atonement (see 3 Nephi 9:13–14). When times of trial come, faith can give us strength to press forward and face our hardships with courage. Even when the future seems uncertain, our faith in the Savior can give us peace (see Romans 5:1; Helaman 5:47).

Increasing Our Faith

Faith is a gift from God, but we must nurture our faith to keep it strong. Faith is like a muscle. If exercised, it grows strong. If left immobile, it becomes weak.

We can nurture the gift of faith by praying to Heavenly Father in the name of Jesus Christ. As we express our gratitude to our Father and as we plead with Him for blessings that we and others need, we will draw near to Him. We will draw near to the Savior, whose Atonement makes it possible for us to plead for mercy (see Alma 33:11). We will also be receptive to the quiet guidance of the Holy Ghost.

We can strengthen our faith by keeping the commandments. Like all blessings from God, faith is obtained and increased through individual obedience and righteous action. If we desire to enrich our faith to the highest possible degree, we must keep the covenants we have made.

We can also develop faith by studying the scriptures and the words of latter-day prophets. The prophet Alma taught that the word of God helps strengthen faith. Comparing the word to a seed, he said that the "desire to believe" can lead us to "give place" for the word to be "planted in [our] heart[s]." Then we will feel that the word is good, for it will begin to enlarge our souls and enlighten our understanding. This will strengthen our faith. As we continually nurture the word in our hearts, "with great diligence, and with patience, looking forward to the fruit thereof, it shall take root; and behold it shall be a tree springing up unto everlasting life." (See Alma 32:26–43.)

See also Baptism; God the Father; Jesus Christ; Repentance 



"Faith"

Guide to the Scriptures
Hebrews 11; James 1:5–6; 2:14–26; Ether 12:4–27; Moroni 7:20–48; D&C 63:7–11; 90:24 

• "Finding Faith in the Lord Jesus Christ"

  Robert D. Hales, Liahona, Nov. 2004, 70–73; or Ensign, Nov. 2004, 70–73
  Only faith in the Lord Jesus Christ and His Atonement can bring us peace, hope, and understanding.

• "Seeing the Promises Afar Off"

  Anne C. Pingree, Liahona, Nov. 2003, 13–15; or Ensign, Nov. 2003, 13–15
  Faith, the spiritual ability to be persuaded of promises that are seen 'afar off' . . . , is a sure measure of those who truly believe.

• "The Sustaining Power of Faith in Times of Uncertainty and Testing"

  Richard G. Scott, Liahona, May 2003, 75–78; or Ensign, May 2003, 75–78
  Faith in God and in His guidance through the Holy Spirit will sustain you in an increasingly more challenging world.

• "Shall He Find Faith on the Earth?"

  Joseph B. Wirthlin, Liahona, Nov. 2002, 82–85; or Ensign, Nov. 2002, 82–85
  Only when our faith is aligned with the will of our Heavenly Father will we be empowered to receive the blessings we seek.

• "Lord, Increase Our Faith"

  John K. Carmack, Ensign, Mar. 2002, 53–57
  Increasing our faith requires trusting the Lord with our whole souls and striving to act as He would in all circumstances.

• "Help Thou Mine Unbelief"

  L. Whitney Clayton, Liahona, Jan. 2002, 31–33; or Ensign, Nov. 2001, 28–29
  We promote the process of strengthening our faith when we do what is right—increased faith always follows.

• "Faith in Jesus Christ"

  James O. Mason, Ensign, Apr. 2001, 22–27
  Faith in Jesus Christ takes us beyond mere acceptance of the Savior's identity and existence. It includes having complete confidence in His infinite and eternal redemptive power.

• "The Shield of Faith"

  James E. Faust, Liahona, July 2000, 20–23; or Ensign, May 2000, 17–19
  Never before in the history of the world has the need for faith been greater.

• "Faith in the Lord Jesus Christ"

  Dallin H. Oaks, Ensign, May 1994, 98–100
  Faith in the Lord Jesus Christ is a conviction and trust that God knows us and loves us and will hear our prayers and answer them with what is best for us.

 

"The First Principles and Ordinances of the Gospel"

Teachings of Presidents of the Church: Harold B. Lee, Chapter 4

"The First Principles and Ordinances of the Gospel"

Teachings of Presidents of the Church: David O. McKay, Chapter 21

"Faith in the Lord Jesus Christ"

Teachings of Presidents of the Church: Brigham Young, Chapter 8

"Faith: The Foundation of All Righteousness"

Teachings of Presidents of the Church: Joseph F. Smith, Chapter 6

The Church's first article of faith states, "We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost." These three beings make up the Godhead. They preside over this world and all other creations of our Father in Heaven. 

The true doctrine of the Godhead was lost in the apostasy that followed the Savior's mortal ministry and the deaths of His Apostles. This doctrine began to be restored when 14-year-old Joseph Smith received his First Vision (see Joseph Smith—History 1:17). From the Prophet's account of the First Vision and from his other teachings, we know that the members of the Godhead are three separate beings. The Father and the Son have tangible bodies of flesh and bones, and the Holy Ghost is a personage of spirit (see D&C 130:22).

Although the members of the Godhead are distinct beings with distinct roles, they are one in purpose and doctrine. They are perfectly united in bringing to pass Heavenly Father's divine plan of salvation.

See also God the Father; Holy Ghost; Jesus Christ 

Scriptural References
Matthew 3:13–17; John 14:6–10; 17:6–23; Acts 7:55–56; 2 Nephi 31:18; Mormon 7:5–7; D&C 76:20–24 

"God, Godhead"

Guide to the Scriptures

 

• "Rejoice in Our Knowledge of the Godhead"

  Liahona, Feb. 2005, 25; or Ensign, Feb. 2005, 65
  What do we know about the nature of the Godhead? How can our knowledge of the Godhead draw us closer to Them?

• "The Father, Son, and Holy Ghost"

  Gordon B. Hinckley, Liahona, Mar. 1998, 2–9; or Ensign, Mar. 1998, 2–7
  It is that perfect unity between the Father, the Son, and the Holy Ghost that binds these three into the oneness of the divine Godhead.

• "Apostasy and Restoration"

  Dallin H. Oaks, Ensign, May 1995, 84–87
  In common with the rest of Christianity, we believe in a Godhead of Father, Son, and Holy Ghost. However, we testify that these three members of the Godhead are three separate and distinct beings.

• "Fruits of the Restored Gospel of Jesus Christ"

  Joseph B. Wirthlin, Ensign, Nov. 1991, 15–17
  One distinctive principle [of the gospel] is a true concept of the nature of the Godhead.

• "Touchstone of Truth"

  John H. Vandenberg, Ensign, May 1974, 11–13
  There is no question that Jesus taught the very nature of God the Father, God the Son, and God the Holy Ghost—three personages of form and substance, individual and distinct.

 

Jesus Christ

Jesus Christ is the Only Begotten Son of God the Father in the flesh. He was the Creator, He is our Savior, and He will be our Judge. Under the direction of our Heavenly Father, Jesus Christ created the earth. Through His suffering in the Garden of Gethsemane and by giving His life on the cross—that is, by performing the Atonement—Jesus Christ saves us from our sins as we follow Him. Through His Resurrection, Jesus Christ saves us from physical death. Because He overcame death, we will all be given the gift of resurrection. 

On January 1, 2000, the First Presidency and Quorum of the Twelve Apostles issued the following declaration. Titled "The Living Christ," this declaration bears witness of the Lord Jesus Christ and summarizes His identity and divine mission:

"As we commemorate the birth of Jesus Christ two millennia ago, we offer our testimony of the reality of His matchless life and the infinite virtue of His great atoning sacrifice. None other has had so profound an influence upon all who have lived and will yet live upon the earth.

"He was the Great Jehovah of the Old Testament, the Messiah of the New. Under the direction of His Father, He was the creator of the earth. 'All things were made by him; and without him was not any thing made that was made' (John 1:3). Though sinless, He was baptized to fulfill all righteousness. He 'went about doing good' (Acts 10:38), yet was despised for it. His gospel was a message of peace and goodwill. He entreated all to follow His example. He walked the roads of Palestine, healing the sick, causing the blind to see, and raising the dead. He taught the truths of eternity, the reality of our premortal existence, the purpose of our life on earth, and the potential for the sons and daughters of God in the life to come.

"He instituted the sacrament as a reminder of His great atoning sacrifice. He was arrested and condemned on spurious charges, convicted to satisfy a mob, and sentenced to die on Calvary's cross. He gave His life to atone for the sins of all mankind. His was a great vicarious gift in behalf of all who would ever live upon the earth.

"We solemnly testify that His life, which is central to all human history, neither began in Bethlehem nor concluded on Calvary. He was the Firstborn of the Father, the Only Begotten Son in the flesh, the Redeemer of the world.

"He rose from the grave to 'become the firstfruits of them that slept' (1 Corinthians 15:20). As Risen Lord, He visited among those He had loved in life. He also ministered among His 'other sheep' (John 10:16) in ancient America. In the modern world, He and His Father appeared to the boy Joseph Smith, ushering in the long-promised 'dispensation of the fulness of times' (Ephesians 1:10).

"Of the Living Christ, the Prophet Joseph wrote: 'His eyes were as a flame of fire; the hair of his head was white like the pure snow; his countenance shone above the brightness of the sun; and his voice was as the sound of the rushing of great waters, even the voice of Jehovah, saying:

" 'I am the first and the last; I am he who liveth, I am he who was slain; I am your advocate with the Father' (D&C 110:3–4).

"Of Him the Prophet also declared: 'And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives!

" 'For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father—

" 'That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God' (D&C 76:22–24).

"We declare in words of solemnity that His priesthood and His Church have been restored upon the earth—'built upon the foundation of apostles and prophets, Jesus Christ himself being the chief corner stone' (Ephesians 2:20).

"We testify that He will someday return to earth. 'And the glory of the Lord shall be revealed, and all flesh shall see it together' (Isaiah 40:5). He will rule as King of Kings and reign as Lord of Lords, and every knee shall bend and every tongue shall speak in worship before Him. Each of us will stand to be judged of Him according to our works and the desires of our hearts.

"We bear testimony, as His duly ordained Apostles, that Jesus is the Living Christ, the immortal Son of God. He is the great King Immanuel, who stands today on the right hand of His Father. He is the light, the life, and the hope of the world. His way is the path that leads to happiness in this life and eternal life in the world to come. God be thanked for the matchless gift of His divine Son" (Ensign, Apr. 2000, 2–3).

See also Atonement of Jesus Christ

—True to the Faith (2004), 87–89 

Scriptural References
"Jesus Christ"

Guide to the Scriptures

 

• "A Testimony of the Son of God"

  Gordon B. Hinckley, Liahona, Dec. 2002, 2–5; or Ensign, Dec. 2002, 2–5
  God be thanked for the gift of His Son, the Redeemer of the world, the Savior of mankind, the Prince of Life and Peace, the Holy One.

• "Come unto Me"

  Jeffrey R. Holland, Ensign, Apr. 1998, 16–23
  The soul that comes unto Christ dwells within a personal fortress, a veritable palace of perfect peace.

• "Jesus Christ, Our Redeemer"

  Richard G. Scott, Ensign, May 1997, 53–54, 59
  The Redeemer loves you and will help you do the essential things that bring happiness now and forever.

• "My Redeemer Lives"

  Gordon B. Hinckley, Ensign, Feb. 2001, 70–72
  When all is said and done, . . . above all stands the lone figure of Jesus Christ, the Redeemer of the world, the Savior of mankind, the living Son of the living God, the Prince of Peace, the Holy One.

• "Jesus, the Perfect Mentor"

  Neal A. Maxwell, Ensign, Feb. 2001, 8–17
  He who is our Great Redeemer was fully qualified to become such, because He was and is the Great Emulator! We, in turn, have been asked to emulate Him.

• "Special Witnesses of Christ"

  Liahona, Apr. 2001, 2–24; or Ensign, Apr. 2001, 2–21
  It is He, Jesus Christ, who stands at the head of this Church which bears His sacred name. He is watching over it. He is guiding it. Standing at the right hand of His Father, He directs this work.

• "Coming to Know Christ"

  H. David Burton, Ensign, July 2001, 65
  The living water of Jesus is sure and certain to those who find Him and trust Him.

• "Five Marks of the Divinity of Jesus Christ"

  Ezra Taft Benson, Ensign, Dec. 2001, 8–15
  The Savior's birth, ministry, atoning sacrifice, Resurrection, and promised coming all bear witness to His divinity.

• "The Condescension of God"

  Richard C. Edgley, Ensign, Dec. 2001, 16–21
  From His magnificent throne, Jesus Christ descended to face the most extreme humiliation and suffering that mortality could inflict.

• "Jesus the Christ: Our Master and More"

  Russell M. Nelson, Liahona, Apr. 2000, 4–19; or Ensign, Apr. 2000, 4–17
  Each of us has the responsibility to know the Lord, love Him, follow Him, serve Him, teach and testify of Him.

• "My Testimony"

  Gordon B. Hinckley, Liahona, July 2000, 82–85; or Ensign, May 2000, 69–71
  Of all the things for which I feel grateful this morning, one stands out preeminently. That is a living testimony of Jesus Christ, the Son of the Almighty God, the Prince of Peace, the Holy One.

 

• "Do Mormons Worship Jesus Christ in Their Church Services?"

  Newsroom.lds.org
  A video clip of Elder M. Russell Ballard addressing this question. 

• "How Are Mormon Beliefs Similar to Other Christians?"

  Newsroom.lds.org
  A video clip of Elder M. Russell Ballard addressing this question. 

• "Doctrine and Theology about Jesus Christ"

• LDS FAQ Web Site, BYU Studies
  (Please note that the LDS FAQ Web site, available in English only, is not an official Church publication.) 

• "Jesus Christ, Our Chosen Leader and Savior"

  Gospel Principles, Chapter 3

• "I Know That My Redeemer Lives"

  Teachings of Presidents of the Church: Joseph F. Smith, Chapter 1

• "Jesus Christ, the Son of the Living God"

  Teachings of Presidents of the Church: Heber J. Grant, Chapter 24

• "Jesus Christ: 'The Way, the Truth, and the Life' "

  Teachings of Presidents of the Church: David O. McKay, Chapter 1

• "That Ye Might Believe That Jesus Is the Christ"

  New Testament Gospel Doctrine Teacher's Manual, Lesson 1

• "Are Mormons Christians?"

  Newsroom.lds.org
  A video clip of Elder M. Russell Ballard addressing this question. 

Bible

The Bible is the word of God. It is a witness for God and Jesus Christ. Members of the Church are encouraged to study it and follow its teachings. The Church uses many translations of the Bible in various languages. In English, the King James Version is used as the official Bible of the Church.

The Bible is a collection of sacred writings containing many of God’s revelations. It is a record of His dealings with some of His children from the Creation through the ministries of Jesus Christ and His Apostles. It was written by prophets and historians who knew God and testified of Jesus Christ. It is read and revered by members of The Church of Jesus Christ of Latter-day Saints, and they study it regularly.

The Bible is not God’s final revelation to humanity, however, and neither is this collection of sacred writings complete. The Bible itself speaks of other authoritative books of scripture including books of Nathan the prophet and of Jehu and Enoch, the prophecy of Ahijah, the visions of Iddo the seer, and even missing epistles of Paul (see 2 Chronicles 9:29; 13:22; 20:34; 1 Corinthians 5:9; Jude 1:14). Other books of Latter-day Saint scripture—the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price—clarify the gospel as taught in the Bible and corroborate the truthfulness of the Biblical witness of Jesus Christ. 

Scriptural References
"Online Scriptures—Bible"

Read the Bible online.

 

"A Bible! A Bible!"

Robert J. Matthews, Ensign, Jan. 1987, 22–27
How the Lord's word has gone forth "unto the ends of the earth."

 

"Scriptures"

True to the Faith: A Gospel Reference, 155–59

 

"Do Latter-day Saints Believe the Bible to Be Scripture?"

LDS FAQ Web Site, BYU Studies
(Please note that the LDS FAQ Web site, available in English only, is not an official Church publication.) 

 

 

"How Are Mormon Beliefs Similar to Other Christians?"

Newsroom.lds.org
A video clip of Elder M. Russell Ballard addressing this question

www.lds.org