Tag: doctrine of Christ

Baptism is Mandatory

There is one Lord, only one faith, and only one baptism acceptable to Him. (Eph. 4:5.)

The Lord has a simple doctrine. He explained it directly to those who heard Him at Bountiful. Here is His doctrine:

And this is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me; and I bear record that the Father commandeth all men, everywhere, to repent and believe in me. And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God. And whoso believeth not in me, and is not baptized, shall be damned. Verily, verily, I say unto you, that this is my doctrine, and I bear record of it from the Father; and whoso believeth in me believeth in the Father also; and unto him will the Father bear record of me, for he will visit him withfire and with the Holy Ghost. And thus will the Father bear record of me, and theHoly Ghost will bear record unto him of the Father and me; for the Father, and I, and the Holy Ghost are one. And again I say unto you, ye must repent, and become as a little child, and be baptized in my name, or ye can in nowise receive these things. And again I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God. Verily, verily, I say unto you, that this is my doctrine, and whoso buildeth upon this buildeth upon my rock, and the gates of hell shall not prevail against them. And whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation, and the gates of hell stand open to receive such when the floods come and the winds beat upon them.  (3 Ne. 11:32-40.)

Baptism must be by immersion. (3 Ne. 11:26: “then shall ye immerse them in the water, and com forth again out of the water.”)

To baptize, a man must have been given authority by Jesus Christ. Christ taught that in the baptismal prayer He required to be recited by anyone performing the ordinance. It establishes the condition that He first directly gives them authority to baptize: “These are the words which ye shall say, calling them by name, saying: Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.” (3 Ne. 11:24-25.)

Catholics baptize by sprinkling. This is not accepted by the Lord as His because it does not comply with the required pattern.

Baptists may immerse, but do not have authority to baptize given to them by Jesus Christ. This is not accepted as His. 

All the denominations are presently astray. But God still offers baptism.

There are some few authorized by Christ, performing baptism with His authority, teaching the doctrine of Christ, and giving freely an ordinance to any willing to accept the Doctrine of Christ and repent.

God has made Himself directly known to prophets of old. He did so with Abraham (Gen. 15:1); and Jacob/Israel (Gen. 46:2);  and has said He would do so with any authentic prophet (Num. 12:6).

The LDS Church does not offer an acceptable baptism any longer. In the LDS Church’s official publication for their missionaries (who are involved with any baptism of any individual nine years of age or older), they instruct the following is to be included in the missionaries’ Baptismal Interview Questions (see Preach My Gospel, p. 206): “2. Do you believe that [current Church President] is a prophet of God? What does this mean to you?”

The phrasing of the question presumes any generic church president who happens to be “current” is ipso facto “a prophet of God.” The office makes it so. 

It is a church office in LDS theology, and not the calling of the man by God’s own voice. (Contrast with JST Gen. 14:29.)

The baptism offered by LDS Church missionaries is based on an adulteration of Christ’s doctrine, is not effective, and will no longer be accepted by Christ as His. He does, however, require baptism. The acceptable means was outlined in my talk in Phoenix and can be read as a paper on this blog, or the talk can be downloaded here or streamed on YouTube. 

Baptism is necessary. A record is likewise necessary. Baptism is offered freely, without obligation, and without initiating you to follow another man or men. You are free to thereafter worship as you see fit. But it is essential. A record is kept by a central recorder. The website is www.recordersclearinghouse.com. It is a necessary process.

The only condition for baptism is to accept the Doctrine of Christ, set out by Christ in His own words. Christ commanded it be done, and has reiterated that it is to be done anew in our day. We will be disappointed at His coming if we fail to obey.

3 Nephi 12: 19

 
“And behold, I have given you the law and the commandments of my Father, that ye shall believe in me, and that ye shall repent of your sins, and come unto me with a broken heart and a contrite spirit. Behold, ye have the commandments before you, and the law is fulfilled.”
 
This hearkens back to the doctrine of Christ given preliminarily to the audience. Repent. Be baptized.  Receive the Holy Ghost. These commandments are the foundation upon which all else is to be built.
 
To all that He explained before, He has added, “repent of your sins, and come unto me with a broken heart and a contrite spirit.” Repenting will be accompanied by a broken heart and contrite spirit. When you turn to Him and see clearly for the first time how dark your ways have been, it should break your heart. You should realize how desperately you stand in need of His grace to cover you, lift you, and heal you. You can then appreciate the great gulf between you and Him. (Moses 1: 10.)
If you had to bear your sins into His presence it would make you burn with regret and fear. (Mormon 9: 3-5.) Your own heart must break.
 
When you behold how little you have to offer Him, your spirit becomes contrite. He offers everything.  And we can contribute nothing but our cooperation. And we still reluctantly give that, or if we give a little of our own cooperation we think we have given something significant. We have not. Indeed, we cannot. (Mosiah 2: 20-21.) He honors us if He permits us to assist. We should proceed with alacrity when given the chance to serve.
 
How patiently He has proceeded with teaching us all. We have the law, we have the commandments.  Still we hesitate. Still He invites and reminds us: Repent. Come to Him. Do what was commanded. The law is fulfilled, and He is its fulfillment. Look to Him and be saved.
 
The heart that will not break does not understand the predicament we live in. The proud spirit is foolish and blind. Our perilous state is such that we can forfeit all that we have ever been by refusing Christ’s invitation to repent and turn again to Him.
 
But we still hesitate. We still hold back.

He really can save you. He has that power. He holds those keys. Even death and hell are conquered by Him. (Mosiah 15: 7-9.) But His victory cannot become ours unless we repent and turn again to Him.

 
Think of those you have lost to the grave.  All those living will likewise be lost unless we come to Christ.  We have hope only in Him.

It seems too simple a thing to achieve so great a result. It has always been like that. (1 Nephi 17: 41.) Look to Him and be saved. Keep His commandments. Repent. He can and will lead you from wherever you find yourself at present back into the light. It really does not matter what foolish traps you have surrounding you. So soon as you turn to face Him, He will direct you back safely. Repent and keep His commandments and they will bring you to Him.

3 Nephi 12: 3

“Yea, blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven.”
The blessing referred to for those who are “poor in spirit” comes as a result of “coming unto” Christ. Any who come to Christ will receive “the kingdom of heaven.” However, to obtain it, you must “come unto [Christ].”

Christ is approachable. But the approach is determined by the Gospel. The earlier “doctrine of Christ” taught in Chapter 11 tells you how to “come unto Christ.”

Belief on His teachings, then repentance and baptism are all essential prerequisites to coming to Him.

What does it mean to be “poor in spirit?” Does that make you more open to Him? Have you ever had a season in which you felt “poor in spirit?” Were you more open to Him as a result?

Before I converted, though I did not consider myself a candidate to convert, I also felt a hollowness in life. There was something missing. The void inside us was meant to be there. Filling it was always the responsibility of the Gospel. We were all meant to feel “poor in spirit” until we find truth. Then, upon finding truth, we were meant to “come unto Christ” so the void may be filled. Coming to Christ is the return to life and light. It is the journey back to that light from where we originated.

Converting was more of a homecoming than anything else. The Gospel rings true and His sheep hear His voice (John 10: 27) because these are things we long ago accepted and decided to follow (Abr. 3: 26-27).  Each of us needs to be converted. Even if you were raised in the church, you still need to convert. The steps Christ is outlining are the ones each of us are expected to follow. Whether you do so as an adult, or did so earlier in life, we are all required to “come unto Christ” and be converted.

We are not meant to remain “poor in spirit” but to “come to Christ” and move beyond that. Moving beyond it we find ourselves joyfully informed that “ours is the kingdom of heaven.” We cannot claim it for ourselves. But Christ can claim it for us. This is how our poverty of spirit is to be cured. The Lord juxtaposes poverty with the riches of heaven itself. The contrast is designed to make us think, and to make us grateful. We were always intended to have joy. Above all else, Christ is a Deliverer from sorrow. (Rev. 7: 17.)

3 Nephi 11: 41

“Therefore, go forth unto this people, and declare the words which I have spoken, unto the ends of the earth.”
This is the charge given by Christ to the twelve whom He had called and given power to baptize. It was overheard by those who had been witnessing these events. But the charge is to the twelve.
The obligation to declare the doctrine of Christ, preach repentance, baptize with authority and make known the Father, Son and Holy Ghost is imposed upon the twelve. This burden, therefore, rests on them and is theirs to bear off “unto this people.” They are to warn everybody of these obligations. Not just those who were there.
The extent of the duty runs “unto the ends of the earth.” From where they were at the time Christ was preaching, to the entire North and South American continents and all those who may be living there at the time were the assigned mission field to whom the doctrine of Christ was to be declared.

The break between this portion of Christ’s teachings and what would follow is interesting to consider. The remainder of His teachings will form the primary message foundational to Christianity. It is the new, higher law which replaces the earlier Law of Moses. Yet this portion, declared by Christ as His “doctrine” is the part to be taken first and declared everywhere. Why?

A fair conclusion to reach is that before you consider the new, higher law you must first:
-Repent
-Be Baptized
-Receive the Holy Ghost
-Have a correct understanding of God the Father, God the Son, and the Holy Ghost
These things precede His replacement of the older, lower law with His new, higher law. It is reasonable to conclude you will not comprehend His follow-on teachings if you have not first repented, been baptized, received the Holy Ghost, and understand the Godhead. Or, even more to the point: You will never be able to LIVE His new, higher law unless these steps are taken first. Until then you may aspire, but you will not be able to live them. They address the heart, rather than just conduct. They go to the deepest convictions inside you, what motivates you, and the reasons for your conduct. Your conduct will follow these precepts when you have been changed.  For the required change, the tools discussed first must be acquired.   

He will return to the themes of this opening statement, declaring nothing more or less than what He has taught should be given as His. (See 3 Nephi 18: 12-13.)
So we turn from this introductory, first statement of His doctrine to His great foundational Sermon at Bountiful in which the higher law is first given in one, complete statement of what we are to become. It is not merely direction to us. It is also a revelation of what kind of person Christ was. He explains it Himself…

3 Nephi 11: 40

 
“And whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation, and the gates of hell stand open to receive such when the floods come and the winds beat upon them.”
 
Here is Christ’s explanation of why we must focus on these doctrines to be saved. I’ve heard more words of caution about speaking “more” than I’ve ever heard cautioning about “less.” Both are a problem. It is more fashionable today to speak less about Christ’s doctrine, or to circumscribe it into so narrow a meaning as to render it powerless in effect.
 
First, as to “more.” When we “declare more” we are getting ahead of the process. We aren’t to worship the “hosts of heaven,” nor a heavenly mother. Despite all we may know about Her, that knowledge won’t save. Other personages or ministers cannot save either. Gabriel will not. Enoch will not. Michael will not. Only the Son will save; and the Father will bear testimony of Him. Interesting stories about individual spiritual encounters or experiences will not save. They are evidence that heaven is still attending to us, but the details are for the individual. The experiences that will save have already been recorded in scripture for our general instruction. Outside of scripture those individual experiences are only useful to the extent they shed light upon scriptural accounts. If a person can help you understand Daniel’s visionary encounters by what they have been shown, then their personal experiences are not as important as the light they may shed upon Daniel’s prophecy. Similarly what I’ve written is helpful only to understand scripture, and not otherwise. Even the account of Gethsemane is anchored in scripture and useful only to the extent it sheds light upon what has been given to us in the New Testament Gospels, Nephi’s prophecy, Alma’s testimony and D&C 19. I do think my account goes further to explain what occurred than any other writing which has come to my attention. Nevertheless the scriptures are needed as the primary tool for understanding our Lord’s atonement. So the definition of “more” would include such things that supplant scripture or suggest anything is more important than the Father, Son and Holy Ghost; but things as may shed additional light on the meaning of scripture. 
 
Interestingly enough, when we “declare less” we are also condemned.  It works both ways. It’s a two-edged sword. Not “more nor less” is permitted. We sometimes greet preaching “less” with applause, because we want less. But that is no better than missing the mark while preaching “more.” Perhaps it is worse, because it represents a rejection of truth. It is active suppression of what needs to be proclaimed.
 
All of us must be concerned about declaring less. Deleting or omitting is as serious a matter as adding. Either will allow the gates of hell to prevail.
 
When you adopt creedal Historic Christianity and amalgamate the Father, Son and Holy Ghost into a single cosmic siamese-triplet construct, you are declaring them as less. The disembodiment of God the Father was a lie to supplant and replace Him by another disembodied pretender claiming to be the god of this world.

Christ’s teaching here is preliminary to the Sermon that follows. In the coming Sermon we will read a better preserved version of the Sermon on the Mount from Jerusalem, called here the Sermon at Bountiful. But this explanation of doctrine is given by Christ first. The foundation of doctrine of the oneness of the Father, Son and Holy Ghost, the conferral of power to baptize, and manner of baptism come before the great Sermon. First we receive the instruction to avoid disputes. These disputes lead to contention that lays the foundation for anger between men. This doctrine is so foundational that Christ covers it before any other teaching. Therefore, you should realize its importance.

We will be captured by hell if we do not understand and follow these teachings. Though they are Christ’s very first instructions, we almost never discuss them. You may want to re-read these verses again, and realize their fundamental importance.

Christ is saying it is “evil” to do more or less with His doctrine. It surely is, for ignoring, altering, omitting or enlarging leads to evil.

3 Nephi 11: 31-32

3 Nephi 11: 31-32:

“Behold, verily, verily, I say unto you, I will declare unto you my doctrine. And this is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me; and I bear record that the Father commandeth all men, everywhere, to repent and believe in me.”
When the Lord proclaims there is a “doctrine” belonging to Him, it is important to take note. As He begins His doctrinal statement, He first reminds us again of the unity between Himself, His Father and the Holy Ghost. This reminder of unity has followed the admonition to avoid contention and anger – things which prevent our becoming one with each other.
To understand His doctrine you must first know and understand that the doctrine originates with the Father. Christ has completely accepted and advocates the doctrine. Moreover He embodies it.

The Father’s doctrine is that “all men, everywhere, [must] repent and believe in [Christ].” This is what the whole of creation hangs on: the atonement of the Son. It is through the Son’s sacrifice that the Father’s plan became operational. Now, to return to the Father all must do so in reliance upon the merits of the Son. (John 3: 16.)

The Son preaches the doctrine of, and bears witness of the Father. The Father bears witness of the Son.  The Holy Ghost bears record of the Father and Son.
When did the Father bear record of the Son?  Did you notice that? The FATHER bears record of the Son! I’m not talking about Matthew or Luke’s testimony that the Father bore record of the Son, because that is Matthew’s and Luke’s testimony. I’m not talking about Joseph Smith’s record of the Father’s testimony of the Son. I’m talking about the Father’s testimony. When did you hear the Father bear record of the Son?

The Father does bear record of the Son. But you must go through the Son to get to the Father. When you do, acting in faith according to the conditions established for your salvation, then you will receive the Father’s testimony or record of the Son for yourself. But implicit in this statement is the fact that access to the Father is possible by the means provided through the Son. That is a ratification of the fullness of the Gospel. It is an invitation to return to heaven and obtain from the Father a confirmation of your salvation.

The Father’s testimony is that our salvation comes through Christ. For us the Father has provided a Savior. If we repent, we can come back into the presence of God and enter into our salvation and exaltation. But it is through the means provided for us: A Savior, who is Christ the Lord.
We are commanded to:
1.  Repent.
2.  Believe in Christ.
To repent is to turn again to Him. To follow Him and leave behind your sinful ways. To abandon the world and worldliness and to choose to always remember Him, that you may have His spirit to be with you always.

To believe in Him is to accept, study, contemplate and ponder His teachings. It is not to just go along with a herd, but to rise up from your position and awaken from your slumber. It is to grow into knowledge about Him. Belief leads to faith and faith to knowledge. But the process is initiated by your belief (correct understanding) of His teachings.

The doctrine continues…

2 Nephi 32: 6

2 Nephi 32: 6:

“Behold, this is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh. And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do.”
 
This is the totality of the matter: the doctrine of Christ.
 
Receive the Comforter and it will tell you what you must do.
 
It will in turn lead you to the Second Comforter. He will then take you further still.
 
What does it mean that Christ “shall manifest Himself unto you in the flesh?” Is this speaking of the time when Christ appeared to the Nephites (3 Nephi 11: 1-41, where He did declare doctrine)?  Or is this speaking of Him appearing to each individual?  (John 14: 23 and D&C 130: 3)  Is it both?
 
What does it mean that “the things which He shall say unto you shall ye observe to do?” What takes primacy – your culture, respected peers, leaders of society or government or church, or the Lord and His sayings? Why?
 
What does it mean that “no more doctrine” will be given until Christ “shall manifest Himself unto you in the flesh?” Was there more doctrine given to later Nephite prophets before Christ appeared in 3rd Nephi?  What about the very next writer-prophet of the Book of Mormon and his testimony of revelation from Christ?  (See Jacob 1: 4, 6; Jacob 4: 6; Jacob 7: 5) Was his ministry one that included the Lord “manifesting Himself unto [Jacob] in the flesh?” (See 2 Nephi 11: 3)
 
How and what is to be revealed? Although you may receive Christ “in the flesh,” does it mean you may tell others all things you learn as a result? Or are you constrained and limited in what and how you measure to others? Who decides what is appropriate to include in your testimony, you or the Lord? (Alma 12: 9-10)
 
If “what He shall say unto you shall ye observe to do,” then what of criticism? What of those who will not accept your testimony? What if your testimony of Christ is dismissed as merely your “claims?” What if things done in meekness and humility are misconstrued and said instead to be done to get notice and popularity? Should you expect to be without criticism?
 
What does it mean that “the things which he shall say unto you shall ye observe to do?” Does it mean others will even understand why you do what you do? Does it mean it will be welcomed? Does it mean you will have some credential the world will recognize? Or will only those who hear the Master’s voice respond? (John 10: 27) If it is the Master’s voice which should be heard, then how do you avoid introducing your own voice in His place? What if the words are a rebuke or warning? Should you hesitate? (3 Nephi 30: 1-2)
 
If you only have your testimony to offer, how likely is it to be persuasive in this world where rank, position, acclaim and popularity define influence? What if, as Bob Dylan penned: “All I got is this red guitar, three chords and the truth.” What then? Is the truth resilient enough to endure in this hurricane of deceit and worldliness? It will, even if only with a few.
 
At your core, you love and respect Jesus Christ. When given the choice before your were born, you accepted and agreed to follow Him. That is why you are here. If you followed Him then, you ought to be willing to follow Him now. If you can find Him. I believe that anyone who can find the Master’s words, no matter how unlikely a source by which they come, will follow them. The only means authorized to declare them is through persuasion, gentleness, meekness, love and pure knowledge. (D&C 121: 41.)  As it turns out, that is enough. Those who have kept the Light of Christ shining within them will recognize His voice.  (John 10: 27.)

2 Nephi 32: 4-5

“Wherefore, now after I have spoken these words, if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark.  For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do.”
 
Comprehension of the “doctrine of Christ” is not based on command of a vocabulary or mastery of an argument. It is based on gathering light. Light is gathered by heed (obedience) and diligence alone. (D&C 130: 19.) By following the light you have received already, you grow in light. (D&C 50: 24.) This process leads to the “perfect day” where the light has chased away all darkness. This is how we, like Christ, can grow from grace to grace until we also receive a fullness. (D&C 93: 20.)
 
If you do not do this, then you may acquire a vocabulary with which to discuss the subject, but you will not have the light to comprehend it. Light can be shining all around you, but if you do not acquire light within yourself by your actions, you cannot comprehend the light.  (See, e.g., D&C 6: 21; D&C 10: 58; D&C 34: 2; D&C 39: 2; D&C 45: 7; and D&C 88: 49.)
 
If it perplexes you, then ask God for understanding. He will tell you what to do.  Follow His instruction. In this way you qualify to receive further light and knowledge by conversing with the Lord. He knows perfectly what you lack, and by the Holy Ghost within you will tell you what you must do.

If you will not humble yourself and ask for this to be made known to you, then you cannot be brought into the light. Then the only result will be to perish in the dark.

If you will follow the steps with the required real intent, acting no deception before God as you do, then you will receive the Holy Ghost.  It will be unlocked to tell you what you lack and what you need to do. This inner light is a powerful source which can literally tell “you all things what ye should do.”

 
It is in the doing that you find the learning.  It is in the act of following Him that you learn to be like Him. Obedience is the means by which you gather light. The commandments are revelations of the inner person you ought to become. They are how you grow in the flesh to comprehend God in the Spirit. Your body is a veil that keeps you from Him. By subordinating the will of the flesh to the will of the Spirit, you gain light and truth.
 
Do it to understand it.
 
Once you understand you will be able to tell when someone speaks with the power of the Spirit words of eternal life, or if they are, as Nephi puts it: “perishing in the dark.”  There are many who claim to speak on the Lord’s behalf who declare false, vain and foolish things. While they will be held to account for that, the point is not to condemn them. They may yet see the light, and repent and return.  The point is that you must avoid being misled by those who would lead you astray. The few humble followers of Christ are warned that they will be taught the precepts of men and must use caution to avoid being misled. (2 Nephi 28: 14.) We’ve discussed that already.
 
The proportions and the balances required to see things aright are too fine, too subtle and too difficult to put into words. They are harmony. Nephi’s teachings are woven into one great whole. There are not isolated strains to be taken from the great whole and then given undeserved importance. They must fit together. You can only accomplish that when you see the whole by the light of the Holy Ghost within you.
Nephi is both pleading and warning in these two verses. He wants you to go to the source and be directed from there. To have the words of Christ available to you. To hear the words of angels as you draw near to the light. If you do not, then it is because you refuse to follow the steps he has described.
 
You must act to know. Without following through in your heart (which you cannot ever deceive) you can’t draw near to the light. The discussion in The Second Comforter walks through line upon line that walk back into the light, and ultimately into Christ’s presence.  It is a modern manual to find Him.

2 Nephi 32: 3

2 Nephi 32: 3:

“Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do.” 

Nephi makes these three things equal:

1.  The power of the Holy Ghost to give words, which
2.  Are the same as what angels would speak, which in turn
3.  Are the same as the words of Christ.

Holy Ghost/words of angels/words of Christ.  They are all the same as “the words of Christ” which will “tell you all things what ye should do.”

If you will “feast upon the words of Christ” then you will know “all things what ye should do.”

How do you unlock this power that potentially exists inside you? What tools have been given to us to receive access to this great inner record of truth?

Why are we given ordinances? If we will follow them and receive them, what do ordinances allow the Lord to open up for us?

You know if you are doing as you should. You cannot lie to yourself. You cannot deceive yourself about whether you will follow God with full purpose of heart, acting no deception, repenting of your sins, and with real intent.  (2 Nephi 31: 13.) If you do these things there is a law irrevocably decreed which permits you to receive what is offered. (D&C 130: 20-21.) You actually know if you have offered the correct sacrifice. (Lecture 6, in Lectures on Faith discussed here.) Just as you know when you are unworthy before Him (Mormon 9: 4-5), you also know when your confidence before God grows naturally inside you and you follow the path to return to the light (D&C 121: 45-46.) It is extraordinary and even miraculous, but it is also absolutely natural.

The conditions were set before the foundation of the world and all you must do to obtain these blessings is to follow the path. You KNOW if you are in the right way. You cannot lie to God, and as we have seen in the discussion of the preceding verses, God is within you.

Do you keep the commandments? Why? Are you doing so with real intent, following the “doctrine of Christ” or just to be “seen of men?” (Matt. 6: 1, 5.) When you do these things in secret, your Father (and you) know it and then come the rewards of having your heart right with God. (Matt. 6: 4, 6.)

At the end of the long search into all the universe to find God, you will discover the search leads you back to what was inside you all along. You came from Him, and He is with you. But to find Him you must return. The scriptures and teachings of Christ are filled with this journey and the battleground has always been within you. You need to remember.  The Holy Ghost, the third member of the godhead, dwells inside you, provided you will receive it.

The laws irrevocably decreed are the very principles which permeate life itself. You are not separate from this “doctrine of Christ” but a living embodiment of it. If you live it, you will prove it. You are here to be proven.  (Abraham 3: 25.) What have you determined to prove with your life?

Nephi spoke in plainness to us. He could not find simpler language to describe this process. I have tried to be plain using other scriptures and language. But the great lesson can be reduced to this: Do what you have been taught. When you do it, the light will increase within you. That light is truth. It is intelligence, or light and truth, or the power of God. (D&C 93: 36.) All you must do to activate that light, gain that intelligence, and behold the glory of God is to keep His commandments. (D&C 93: 28.) If you want to receive a “fullness” then the immediate door through which you pass is to keep the commandments. (D&C 93: 20.) 

Most importantly, you must “follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are willing to take upon you the name of Christ.” (2 Ne. 31: 13.) You alone will know if you have done this. Or rather, you and the Lord will know. When you are satisfied that there is no hypocrisy and no deception between you and God, that you have come to Him with real intent and repenting of your sins, witnessing through the ordinances (baptism and sacrament) that you will take upon you the name of Christ, then you qualify. If you do not, then you are not qualified.

I am completely satisfied that the people who gain such access, receive the blessings, or obtain a hope in Christ are ordinary people. They are not distinguished by their great intellect or powerful positions. They are typified only by the singleness of their heart and true devotion. There is not a whit of difference between what they believe and how they live. They do not excuse themselves from doing what they know to be right, even if it is painful, uncomfortable, or something they would never do on their own. They invariably do what the “words of Christ” bid them to do. No matter the price, they will follow Him; not a leader. Indeed, almost all of His servants are at odds with leadership. You know how completely He was at odds if you have read Come, Let Us Adore Him. To follow Him is to have that same contention between you and the larger religious community of any age or dispensation. Stop trying to please men and start following Christ.

I do not know what more can be said than Nephi has been saying. Let’s press on.

2 Nephi 32: 1-2

2 Nephi 32: 1-2:

“And now, behold, my beloved brethren, I suppose that ye ponder somewhat in your hearts concerning that which ye should do after ye have entered in by the way. But, behold, why do ye ponder these things in your hearts? Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could speak with the tongue of angels? And now, how could ye speak with the tongue of angels save it were by the Holy Ghost?”

It is the program of the Gospel that communication and understanding of God’s will should be obtained through revelation. That revelation comes from contact with, and communication by, the Holy Ghost. The Holy Ghost is able to tell you “all things.” (Moses 6: 61; Moroni 10: 4.)

You don’t need another source once you are in contact with the Holy Ghost. It possesses the “record of heaven.” (Moses 6: 61.)

Nephi is assuring us that we can come into possession of the fullness of truth by the means he has been explaining as the “doctrine of Christ.” As a central, active part of that doctrine, the line of communication between you and God is opened. It is another reminder of counsel found in Deuteronomy 30: 11-14: “For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.”

Forget all the cultural assumptions and extras you hang on to. Leave them all behind and keep it simple:

You were a spirit before you were born.  (Abraham 3: 22-28.) You were there when some were chosen to be “rulers,” or in other words, teachers. (2 Nephi 5: 19.) You have within you a spirit that was in that group. You saw and participated in what went on, and have that somewhere still inside you. It is kept from you by the “veil of flesh” now covering your spirit. (Heb. 10: 20.) Somewhere within you lies the “record of heaven.” Or more correctly, the Record of Heaven. (Moses 6: 61.) If you gain access to it, it has the capacity to teach you the “truth of all things.” (Moses 6: 61.)  Within it is such an abundance of truth that the things of God are not hidden from you, neither far off. It is not in heaven, so that you ask: who will go to heaven to bring it to us.  It is not beyond the sea that you should ask who can go to bring it to us? But is is very close to you, in your own mouth, in your own heart, that you can do what is asked of you. (Deut. 30: 11-14, above.)

Hence the saying of Christ that the Comforter will bring things to your remembrance. (John 14: 26.)

Christ taught the kingdom of God is within you. (Luke 17: 20-21.)

Why is it that the body is animated, with power of thought and communication, alive and vital while there is a spirit within it? But when the spirit departs, what then of the body? The power to live and breathe and move and do according to your will is gone at that point.  But from whence came that power? (Mosiah 2: 21.) If it is God who is “lending you that power” then how closely are you connected to God? How immediate is His presence within you?

If you can gain access to God, will you need to go out, or will you instead need to go within?

Our minds are corrupted. I’ve spent time dealing with the corrosive influence of cultures from Babylon to today in Nephi’s Isaiah. All that must be “ground to dust” and blown away. (Daniel 2: 34-35.) That will occur within you. You are the battleground where the conflict is being fought. You are potentially the Temple of God. (1 Cor. 3: 16.)

Awake and arise! Come to yourself and realize who you are. This “doctrine of Christ” will teach you all things you must know for life and salvation. But you ought not look to another to find what you already have. You must instead repent and return to God, who is your home.

2 Nephi 31: 21

2 Nephi 31: 21:

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

This is “the way” to salvation. Nephi adds: “and there is none other way.” What does it mean there “is none other way?” Does that mean any religious system, institution, process, explanation or additional doctrine cannot save you? Is it true that you either enter in through this method or you cannot be saved? Is the purpose of the other rites, rituals, ordinances and teachings merely to bring you into this one true “way and there is none other way?” Or do you need to look for additional things, helps, ordinances, confirmations, and blessings to be conferred?

What of the other Gospel rites? They did come from God, didn’t they? How are we to understand the relationship between other ordinances, even “higher ordinances” and this “doctrine of Christ” being explained by Nephi?

Clearly the “doctrine of Christ” is intended to give you the underlying basis for all salvation. There is no other “name given under heaven whereby man can be saved in the kingdom of God” apart from Jesus Christ. He is the one who, by His obedience and sacrifice, put power into the plan of salvation. We know this to be true from everything declared by the prophets of God. But what about “this is the way; and there is none other way.” What does that mean?  Does it exclude other ordinances or processes?  Does it make the Law of Moses no longer binding upon Nephi and his posterity?

Clearly following Nephi’s ministry, his descendants did not abandon the Law of Moses.  (See, e.g., Jarom 1: 5; Alma 25: 15.) And so, if there is “none other way,” it did not mean that the Nephites were to abandon practice of the ordinances then in effect. Nor does it mean that we abandon the ordinances now in effect in our day.

It is not that the ordinances are essential, but that the purpose of the ordinances are essential. The underlying meaning is essential. The “doctrine of Christ” becomes possible to understand, live and receive as you follow the ordinances. They are “helps” to bring you into this correct path. You will honor them, conform to them, seek for them, in order that you may inherit the blessings of the “doctrine of Christ.”

Why are ordinances instituted? They are to bring you to the point where you inherit in your body and spirit these great blessings of the “doctrine of Christ.” They prepare you.  Their effect is to qualify you, instruct you, advance you toward this goal of receiving the blessings found in the doctrine of Christ as expounded by Nephi in this chapter. Once ordinances have been adopted, it is then unlikely you can ignore them and receive what is promised by the “doctrine of Christ.” How can you refuse what is offered and still accept the underlying gift? How can you mix ingratitude and gratitude?

Is it important, therefore, to keep the ordinances intact? If changed does some of the communication involved in preparing you to receive the “doctrine of Christ” lose something?

For example, without the shedding of blood there can be no covenant. Christ’s blood is the culminating event which shed blood to activate a covenant between God and man. However, even after Christ’s sacrifice, we are still required to offer sacrifice, and even the return of animal sacrifice will happen at some point in this final dispensation. The Law of Moses was fulfilled and will not return. However, the sacrifice of blood by animals which was before the Law of Moses will return. As Joseph Smith taught: ““These [animal] sacrifices, as well as every ordinance belonging to the Priesthood, will, when the Temple of the Lord shall be built, and the sons of Levi be purified, be fully restored and attended to in all their powers, ramifications, and blessings. This ever did and ever will exist when the powers of the Melchizedek Priesthood are sufficiently manifest; else how can the restitution of all things spoken of my the Holy Prophets be brought to pass. It is not to be understood that the law of Moses will be established again with all its rites and variety of ceremonies; this has never been spoken of by the prophets; but those things which existed prior to Moses’ day, namely, sacrifice, will be continued.” (TPJS, p. 173, D.H.C 4:212)

When the penalties existed in the Temple ceremonies of our dispensation, we were reminded of the shedding of blood required for a covenant. When removed, we lose some of that memory. How would penalties involving the shedding of blood prepare people for the return of animal sacrifice? Would it help remind them that shedding blood is required to establish a covenant? Even this final Dispensation of the Fullness of Time could not be an effective covenant without the shedding of blood to seal the testament or covenant. (D&C 135: 3.)

Does the Gospel of Jesus Christ require the sacrifice of all things? (We’ve explained this before in relation to the Lectures on Faith.)  If so, then how do we obtain the blessings we desire from the hand of God without being willing to make a similar sacrifice? If it is required, then how do we qualify to receive this baptism of fire spoken of by Nephi that will purge us from all sin and permit us to speak with a new tongue? How is this sacrifice made apart from the irrevocable commitment made within yourself to “endure to the end” by laying upon the altar everything you have, even your own life if necessary, to build up His kingdom? How, in a fallen world filled with sin, in a day where there is no sacrifice or consecration being made by others; how do you do that? What does the “doctrine of Christ” allow you to do without regard to the sins and errors you find all around you? Even if all the world is content to remain Telestial, or some few encourage only a Terrestrial law be followed, can you still find and live the “doctrine of Christ?” Does Nephi’s teachings require you to be anything or anyone special or noteworthy in this life? Can you do this in private, between you and God? Can you follow the “doctrine of Christ” by what you think, ponder, pray, say, do and believe?

This statement, which concludes the exposition on “the doctrine of Christ” is concluded using the names of “the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen.” Although only a few will recognize this, it is a formula used when using the sealing authority. If you are aware of this, then you would realize what Nephi has done is declared that he possesses the Patriarchal Priesthood authority, which invariably includes the power to seal. He will mention “sealing” his testimony again before he concludes. But if you know this is a formula employed in connection with this authority, you will recognize it. Within the ordinances of the church, we use this formula when baptizing and again when sealing a marriage in the Temple.  All other intermediate ordinances are done “in the name of Jesus Christ.”

2 Nephi 31: 18

 
“And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive.”

This is the path to “eternal life.” It is “strait and narrow,” but it is the way to eternal life. What is eternal life?

 
Why is the path “strait and narrow?” Is it to deprive you of something, or is it to direct you toward the only path where abundance can be obtained? If you become connected to the “true vine,” are you then able to “bear fruit?” (John 15: 4-7.) If you bear fruit, what can you ask of Him that He will not give to you? (John 15: 7.) What does that mean? Have you read Beloved Enos? If so you will understand what is being discussed.
 
By doing as the Father and Son have asked, you “receive the Holy Ghost.” What does it mean to have the Holy Ghost dwell within you? (D&C 130: 22.) How does a spirit dwell inside a person? How does that spirit become “Holy” and the third member of the Godhead? If the scriptures say, and Christ taught that those who receive God’s word are gods, what does it mean? (John 10: 34-36.)
 
Did you notice the Father and Son promise the Holy Ghost, and when you receive it the Holy Ghost bears witness of the Father and Son? The first promise to you the last, and the last bears witness of the first. In one eternal round, the doctrine of Christ includes all members of the Godhead combined into a witness that will come to you, take up residence within you, and make you a vessel of the promises  fulfilled. You are to return home, and take your abode again. Or, more correctly, permit Them to take up Their abode with you. (John 14: 23.)
 
You become the record of God’s dealings with mankind. You become the promise of God’s presence, for you fulfill “the promise which He hath made.”
 
You receive the “record of heaven” or, more correctly, the Record of Heaven, for it is a proper name and title. (Moses 6: 61.) When it has come to you, then this Record of Heaven will abide with you. You will be the one who possess the “peaceable things of immortal glory.”  You will know “the truth of all things” for it will reside within you. (Moses 6: 61.) You will understand wisdom, for she will be with you. You will know mercy, possess truth, and be capable of performing judgment, for the judgment you judge will not be yours but will be given to you. (3 Nephi 27: 27.) God will dwell within you.
 
When He appears to you, you will see Him as He is, for you will be at last like Him. (1 John 3: 1-2.) If you can understand this, then you will purify yourself to receive it. (1 John 3: 3.) For the baptism of fire and the Holy Ghost will purge and purify, refining you with that holy fire. (Mal. 3: 2.)
 
This doctrine of Christ will bring you in contact with God. You were meant to return to the Family you came from. It is the homecoming you have always felt was needed. You do not belong here. There is something higher, something more holy calling to you. It is not found in an institution, or program, or award, or office. It is only found in God, who is your home.
 
The doctrine of Christ is the doctrine of God’s return to be with you and abide with you. It is Him coming to sup with you. He has been knocking at the door all these years seeking entry into your life. (Rev. 3: 20.) If you let Him come in, He will prepare a throne for you. (Rev. 3: 21-22.) Only those who have descended will be permitted to rise. Only those who humble themselves can be exalted. (Matt. 23: 12.) While all those who rule rather than serve, will be disappointed. These are they who declare themselves worthy to be followed and insist they can use compulsion. They pretend to be on the Lord’s errand while they are on their own. They crave dominion over others but will be cast down. They will be denied priesthood, and be left begging for water to cool their tongues for the torment of it all. (D&C 121: 37 and Luke 16: 23-24.)
 
How much better is it, then, for us to repent?  It seems foolish to do otherwise. I find I’m persuaded by Nephi.

2 Nephi 31: 6-7

2 Nephi 31: 6-7:

“And now, I would ask of you, my beloved brethren, wherein the Lamb of God did fulfill all righteousness in being baptized by water?  Know ye not that he was holy? But notwithstanding he being holy, he showeth unto the children of men that, according to the flesh he humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments.”

Although Christ was the one mortal upon whom death could make no claim (He being holy), He nonetheless obeyed the same conditions as everyone else.  Notwithstanding His holiness, His right to face judgment and not be condemned, He set the example. No one else could face the judgment and pass. Therefore, everyone other than Him would require baptism for repentance and remission of their sins. He did not. He determined to obey anyway so everyone could see the strait path by which they can obtain hope.

He was flesh. He was mortal. He could (and did) die. Though death could not claim Him, He was to die. Baptism is the great symbol of death and resurrection, and He is the resurrection. He lived the symbol as well as the reality, so all others could have part in that victory. The symbol to point the way. The reality to open the way. We are in turn “shown the way” by what He did.

He also “witnesses” before “the Father that he would be obedient unto Him.”

Think about the command of understanding Nephi is exhibiting here. He is telling us that Christ’s mortal ministry would include these very specific events for these very specific reasons. This was what he was permitted to tell us. What other information was within his knowledge which he was forbidden from sharing? Does this level of understanding by Nephi tell you something about what can be learned from the Lord if you are diligent in following His path? Why, if you can see what may be available, would you not be willing to do whatever is asked of you in order to receive something similar in your own life?

Well, the foundation of the “doctrine of Christ” begins by seeing Christ’s example, learning of the necessity of baptism and obedience to the will of God.  That is where everyone must begin. If you start right, you are likely to continue in the right way. But if you do not begin aright, then you are not likely to have any ability to return and find the right way. You cannot enter in by some other way. If you enter in the right way, you will begin to recognize the True Shepherd’s voice. (John 10: 1-5.) This is the beginning. It is as important to the doctrine of Christ as all that will follow.

2 Nephi 31: 4

2 Nephi 31: 4:


“Wherefore, I would that ye should remember that I have spoken unto you concerning that prophet which the Lord showed unto me, that should baptize the Lamb of God, which should take away the sins of the world.”

This puts us back into the narrative Nephi wrote much earlier in his first book. He described this in 1 Nephi 11: 27. Although the Lord’s mortal ministry was future, and separated by more than half-a-millennium, Nephi witnessed it. The Lord is able to make witnesses of His mortal ministry even of someone who lived at another time and place, as He has done with Nephi.

During that vision, Nephi saw more than the Lord’s mortal ministry. He was shown the entire history of the world through the end of time.  However, Nephi was only permitted to bear selective testimony of what he saw. Others were given responsibility for testifying to portions of what Nephi saw, but was not permitted to record. He saw it all. He was to record only some of what he saw. He was told at a certain point that the responsibility for recording it became John the Beloved’s and not Nephi’s. (See 1 Nephi 14: 19-28.) Nephi saw it, John the Beloved saw it, and others, including Isaiah, also saw it. (1 Nephi 14: 26). I’ve explained this in Nephi’s Isaiah.

Here Nephi returns to the Lord’s baptism to begin an explanation of “the doctrine of Christ” ( 2 Nephi 31: 2) so that Nephi’s testimony refocuses the reader on the path required for salvation. Since Nephi’s primary reason for writing is to save others, he cannot finish without a final direct appeal for all to understand the “doctrine of Christ.”

What is the difference between “the doctrine of Christ” and the “Gospel of Jesus Christ?” How do they relate to one another?

Here Nephi has linked together four distinct thoughts: First he has 1) already described the prophet which 2) the Lord had shown to Nephi. This was the earlier vision described above. That prophet 3) should baptize the Lamb of God during the Lord’s mortal ministry. The Lord, who is the Lamb of God 4) should take away the sins of the world.

This is a specific time and setting. It involves a specific event and two persons: John the Baptist and Jesus Christ. Nephi has seen the event, and reminds us of it as a baseline from which to reconstruct the “doctrine of Christ.”

Remember that the Jews who confronted John the Baptist did not ask him what ordinance he was performing. They did not ask why he was performing the ordinance. They only asked what authority permitted him to be performing an ordinance which they already understood and undoubtedly already practiced. Why would John baptize if he were not Christ, or Elias (in that context meaning Elijah), or another returning prophet who already had the authority. ( John 1: 19-28.) The inquisitors already understood the ordinance.

Baptism was a pre-Christian ordinance. Because of historic interests which conflict with one another, both the Jews and the Christians downplay or ignore that truth.

Look at the wording above and ask yourself:  Why, when the vision is shown to Nephi, is Christ identified as “the Lord?” Then, when Nephi beholds His baptism, why does he refer to Christ as “the Lamb of God?” The same person, at first identified as “the Lord,” and then identified as “the Lamb of God.” Why these two identities? Why would it be so clear to Nephi that the Lord holds these two identities that he would use them in this single verse to make Christ’s identity and deeds clear to the reader? How do the different names/titles help us to better understand Christ?

Why is a pre-Christian prophet commissioned to know and write about these things? Why would the Nephite descendants from the time of this writing through the time of Moroni all be entitled to know about this event? What importance is it for us to understand this about Christ?

Well, let’s push further into the “doctrine of Christ” to see what it may persuade us to do or believe.