Robert L. Millet Blog Posts
Publications Director of BYU Religious Studies Center
POSTED BY: Millet
Peace is what it’s all about in the gospel sense. Although most members of the Church know what peace is, I believe peace has not yet been given its day in court; maybe we have not fully appreciated as a people what a remarkable “fruit of the Spirit” (Galatians 5:22) and what a transcendent manifestation of the new birth peace is! Peace is a priceless gift in a world that is at war with itself. Disciples look to him who is the Prince of Peace for their succor and their support. They know that peace is not only a cherished commodity in the here and now but also a harbinger of glorious things yet to be. Peace is a sure and solid sign from God that the heavens are pleased. In referring to a previous occasion when the spirit of testimony had been given, the Savior asked Oliver Cowdery, “Did I not speak peace to your mind . . . What greater witness can you have than from God?” (D&C 6:23).
Sin and neglect of duty result in disunity of the soul, inner strife, and confusion. On the other hand repentance, forgiveness, and rebirth bring quiet and rest and peace. While sin results in disorder, the Holy Spirit is an organizing principle that brings order and congruence. The world and the worldly cannot bring peace. They cannot settle the soul. “Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him. But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked” (Isaiah 57:19–20).
Hope in Christ, which is a natural result of our saving faith in Christ, comes through spiritual reawakening. We sense our place in the royal family and are warmed by the sweet family association. And what is our indication that we are on course? How do we know we are in the gospel harness? “Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit” (1 John 4:13; emphasis added). The presence of God’s Spirit is the attestation, the divine assurance that we are headed in the right direction. It is God’s seal, his anointing, his unction (see 1 John 2:20) to us that our lives are in order. John Stott, a beloved Christian writer, has observed, “A seal is a mark of ownership . . . and God’s seal, by which he brands us as belonging forever to him, is the Holy Spirit himself. The Holy Spirit is the identity tag of the Christian” (Authentic Christianity, 81).
We need not be possessed of an unholy or intemperate zeal in order to be saved; we need only be constant and dependable. God is the other party with us in the gospel covenant. He is the controlling partner. He lets us know, through the influence of the Spirit, that the gospel covenant is still intact and the supernal promises are sure. The Savior invites us to learn the timeless and comforting lesson that “he who doeth the works of righteousness shall receive his reward, even peace in this world, and eternal life in the world to come” (D&C 59:23). Peace. Hope. Assurance. These things come to us by virtue of the atoning blood of Jesus Christ and as a natural result of our new creation. They serve as an anchor to the soul, a solid and steady reminder of who we are and Whose we are.
POSTED BY: holzapfel
Joseph Smith received a revelation during the organizational meetings of the Church of Christ in Fayette, New York, on April 6, 1830, as depicted in William Whitaker’s painting The Prophet Joseph Smith Receives a Revelation. In this revelation, the Lord told Joseph Smith, “Behold, there shall be a record kept” (Doctrine and Covenants 21:1). The Prophet would spend the rest of his life attempting to fulfill the command, including providing historical narratives that recorded events associated with the rise of the Church of Jesus Christ in the last days.
Doctrine and Covenants section 20 offers one of the earliest attempts to record these events. Although much of the material in this inspired document was gathered over a twelve-month period, “the current version found in Doctrine and Covenants 20 was written April 10, 1830″ (Robert J. Woodford, “Discoveries from the Joseph Smith Papers,” in The Doctrine and Covenants: Revelations in Context [Salt Lake City and Provo, UT: Deseret Book and Religious Studies Center, Brigham Young University, 2008], 29).
Section 20 briefly mentions the First Vision in the spring of 1820: “It was truly manifested unto this first elder [Joseph Smith, see verse 2] that he had received a remission of his sins” (Doctrine and Covenants 20:5). Most are familiar with the 1838 account of the First Vision, one of ten accounts recorded during Joseph Smith’s lifetime, which emphasizes Joseph Smith’s search for the true Church. However, an earlier version is found in Joseph Smith’s 1832 autobiographical narrative, which highlights the young boy’s search for mercy and forgiveness. He recorded in his own hand, “I cried unto the Lord for mercy for there was none else to whom I could go and to obtain mercy and the Lord heard my cry in the wilderness and while in <the> attitude of calling upon the Lord <in the 16th year of my age> a piller of fire light above the brightness of the sun at noon day come down from above and rested upon me and I was filled with the spirit of god and the <Lord> opened the heavens upon me and I saw the Lord and he spake unto me saying Joseph <my son> thy sins are forgiven thee” (The Papers of Joseph Smith, Vol. 1, Autobiographical and Historical Writings, ed. Dean C. Jessee (Salt Lake City: Deseret Book, 1989), 6.
Next, section 20 mentions the period between 1820 and 1823: “He was entangled again in the vanities of the world” (Doctrine and Covenants 20:5). Joseph Smith’s published history provides more details: “I was left to all kinds of temptations; and, mingling with all kinds of society, I frequently fell into many foolish errors, and displayed the weakness of youth, and the foibles of human nature; which, I am sorry to say, led me into divers temptations, offensive in the sight of God. In making this confession, no one need suppose me guilty of any great or malignant sins. . . . I was guilty of levity, and sometimes associated with jovial company, etc., not consistent with that character which ought to be maintained by one who was called of God as I had been” (Joseph Smith—History 1:28).
The record then moves on to Joseph’s prayer for forgiveness in September 1823: “But after repenting, and humbling himself sincerely, through faith, God ministered unto him by an holy angel, whose countenance was as lighting, and whose garments were pure and white above all whiteness; and gave unto him commandments which inspired him” (Doctrine and Covenants 20:6). The angel was Moroni, who opened a new chapter in Joseph’s life.
The next historical allusion is to September 22, 1827, when Moroni delivered to Joseph the plates and the Nephite interpreters “and gave him power from on high, by the means which were before prepared to translate the Book of Mormon” (Doctrine and Covenants 20:8).
Next is the June 1829 experience when the Three Witnesses (Martin Harris, David Whitmer, and Oliver Cowdery) were shown the plates by a heavenly messenger and commanded to prepare a testimony which is now printed in the Book of Mormon, “which was given by inspiration and is confirmed to others by the ministering of angels, and is declared unto the world by them” (Doctrine and Covenants 20:10).
The most recent event mentioned in section 20 had occurred on April 6, 1830, with “the rise of the Church of Christ in these last days” (v. 1). Thus, section 20 offered those early members and missionaries a basic outline of major events leading up to the organization of the Church of Jesus Christ in the latter days.
POSTED BY: holzapfel
During December, our thoughts may turn to a wintry day in a small farmhouse in Vermont where Joseph Smith Jr. drew his first breath in 1805. Or we may ponder a hot, muggy Thursday afternoon in June 1844 when the Prophet drew his final breath.
During his lifetime, Joseph Smith was many things—a dutiful son, a loving father, a kind neighbor, a visionary community leader. In addition, he was a prophet of God.
From the beginning, prophets have had specific duties. Noah built an ark. Moses led the children of Israel out of bondage. Joshua let the Israelites into the promised land. Lehi and Jeremiah warned the inhabitants of Jerusalem about an impending exile. Peter and Paul took the gospel to the nations of the earth. No matter what specific assignments they have, all prophets stand as witnesses of the Lord.
Joseph Smith was no different. He received numerous assignments from the Lord. Nevertheless, his greatest and most important role as a prophet was to be a modern witness for Jesus Christ. In 1820, Joseph Smith recorded, “It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him!” (Joseph Smith—History 1:17).
In 1832, Joseph and Sidney Rigdon testified, “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” (Doctrine and Covenants 76:23).
In 1836, Joseph and Oliver Cowdery testified, “We saw the Lord standing upon the breastwork of the pulpit, before us; and under his feet was a paved work of pure gold, in color like amber. 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” (Doctrine and Covenants 110:2-3).
Joseph Smith’s prophetic ministry can easily be divided into two separate but related duties.
First, the Prophet was called to testify of Jesus as Savior and Redeemer. He did this primarily through bringing forth the Book of Mormon and establishing the Church of Jesus Christ. The Book of Mormon and the Church focus on the Atonement of Christ, repentance, salvation, and eternal life. This first assignment saw its culmination in the restoration of the first principles and ordinances of the gospel, which allow us to enter the celestial kingdom. This is called the “fulness of the gospel of Jesus Christ.”
Second, the Prophet was called to testify of Jesus as the “maker and finisher of our faith.” He did this primarily through the revelations he received, beginning in 1832, regarding exaltation and eternal lives (see Doctrine and Covenants 76, 84, 88, and 93). This last assignment saw its culmination in the temple, in which Latter-day Saints receive the ordinances of the Church of the Firstborn that allow them to come unto the presence of Elohim.
All the blessings and promises we announce to the inhabitants of the earth come through and by Jesus Christ—God’s own son. Certainly, it is all “good news.” Without Jesus Christ, we have nothing. Joseph Smith said on May 12, 1844, just a few weeks before he was murdered, “The Savior has the words of eternal life—nothing else can profit us” (Andrew F. Ehat and Lyndon W. Cook, eds., Words of Joseph Smith [Provo, UT: Religious Studies Center, Brigham Young University, 1980], 365).
As we listen to Joseph’s witness of Jesus Christ, we hear the voice of Jesus because “Jesus anointed that Prophet and Seer” (William W. Phelps, “Praise to the Man,” Hymns [Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1985), no. 27).