But President Russell M. Nelson and the Quorum of the Twelve Apostles, who are the governing body of said Church, feel the need to clarify. President Nelson said in a statement,

The Lord has impressed upon my mind the importance of the name He has revealed for His Church, even The Church of Jesus Christ of Latter-day Saints. We have work before us to bring ourselves in harmony with His will. In recent weeks, various Church leaders and departments have initiated the necessary steps to do so.

Thus, The Church of Jesus Christ of Latter-day Saints is launching a major effort to use the full and proper names of the Church rather than nicknames or abbreviations. This will be no small task, especially given the popular “I’m a Mormon” campaign, the famous Mormon Tabernacle Choir and the sites mormon.org and mormonnewsroom.org. How will the Church enact these changes? I don’t know. We’ll have to wait and see.

Why would the Church embark on such a monumental effort as this? Well, it’s all about what’s in a name.

What’s In a Name?

Names can convey powerful meaning. For example, my oldest son is named Benjamin. I don’t call him Ben—Ben was the name of my dog growing up, and I did not name my son after the dog. Benji is the name of a TV dog. And again, my kid isn’t named after an animal, so I don’t use that nickname. I’ll sometimes call him Benja, because that’s what his little brother called him before he could say the full “Benjamin.” I am very particular about what I call my son—and all of my children. They were given names that held special meaning for me and my husband. And we have taught our children what their names mean and why they were chosen.

The same is true for the Savior and His Church. He was very specific with His modern-day prophets about what to name His Church. The Savior said,

For thus shall my church be called in the last days, even The Church of Jesus Christ of Latter-day Saints (Doctrine and Covenants 115:4).

Why did the Lord give a nine-word name to His Church in the modern days? Elder Russell M. Ballard explained,

It may seem long, but if we think of it as a descriptive overview of what the Church is, it suddenly becomes wonderfully brief, candid, and straightforward. How could any description be more direct and clear and yet expressed in such few words? …

 

The name the Savior has given to His Church tells us exactly who we are and what we believe. We believe that Jesus Christ is the Savior and the Redeemer of the world. He atoned for all who would repent of their sins, and He broke the bands of death and provided the resurrection from the dead. We follow Jesus Christ.

The Name of the Church

When we break apart the nine-word name of the Church, it is amazingly simple yet descriptive. Elder Ballard explained,

The word The indicates the unique position of the restored Church among the religions of the world.

 

The words Church of Jesus Christ declare that it is His Church. …

 

Of Latter-day explains that it is the same Church as the Church that Jesus Christ established during His mortal ministry but restored in these latter days. We know there was a falling away, or an apostasy, necessitating the Restoration of His true and complete Church in our time.

 

Saints means that its members follow Him and strive to do His will, keep His commandments, and prepare once again to live with Him and our Heavenly Father in the future. Saint simply refers to those who seek to make their lives holy by covenanting to follow Christ.

Thus, this is the restored Church of Jesus Christ in the modern days, with the same purpose and organization. Elder D. Todd Christofferson said,

Following the apostasy and disintegration of the Church He had organized while on the earth, the Lord reestablished the Church of Jesus Christ once again through the Prophet Joseph Smith. The ancient purpose remains: that is, to preach the good news of the gospel of Jesus Christ and administer the ordinances of salvation—in other words, to bring people to Christ.

What’s In a Nickname?

The prophet Mormon, for whom the Book of Mormon was named, abridging the gold plates.

The Church of Jesus Christ of Latter-day Saints and its members have many nicknames. And while these may not be inherently bad, they are not as accurate as the official name of the Church and can be confusing. For example, many people have heard of the Mormons and the Mormon Church but don’t know how they got the nickname. Elder Ballard explained,

Our members have been called Mormons because we believe in the Book of Mormon: Another Testament of Jesus Christ. Others may try to use the word Mormon more broadly to include and refer to those who have left the Church and formed various splinter groups. Such use only leads to confusion. We are grateful for the efforts of the media to refrain from using the word Mormon in a way that may cause the public to confuse the Church with polygamists or other fundamentalist groups. Let me state clearly that no polygamist group, including those calling themselves fundamentalist Mormons or other derivatives of our name, has any affiliation whatsoever with The Church of Jesus Christ of Latter-day Saints.

The Savior Himself gave another reason for not using nicknames. He taught,

And how be it my church save it be called in my name? For if a church be called in Moses’ name then it be Moses’ church; or if it be called in the name of a man then it be the church of a man; but if it be called in my name then it is my church, if it so be that they are built upon my gospel (3 Nephi 27:8).

Thus, if it is called the Mormon Church, then it’s Mormon’s church. But Latter-day Saints do not follow Mormon, we follow Jesus Christ. Hence, The Church of Jesus Christ.

The Foundation of the Gospel

The name of the Church lays the foundation for talking about what the gospel is—the doctrines and teachings of Jesus Christ. Elder Christofferson said,

Jesus Himself defined that doctrine in these words recorded in the Book of Mormon: Another Testament of Jesus Christ:

 

“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.

 

“… 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 with fire and with the Holy Ghost. …

 

“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” (3 Nephi 11:32–35, 39).

 

This is our message, the rock upon which we build, the foundation of everything else in the Church. Like all that comes from God, this doctrine is pure, it is clear, it is easy to understand—even for a child. With glad hearts, we invite all to receive it.

Thus, it is The Church of Jesus Christ.

Modern Revelation

The name also conveys our belief in modern revelation. After the death of the Twelve Apostles in the New Testament, the fulness of the gospel, along with the power and authority of the priesthood, were taken from the earth. The only way to restore Christ’s Church was through revelation. Elder Ballard taught,

One of the most extraordinary events in the history of mankind occurred on a spring day in 1820 when Joseph Smith Jr. went into a grove of trees near his home to ask God for direction, light, and truth. As he knelt in humble, sincere prayer, according to his own account of the event: “I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me.

 

“… 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!”

 

At that moment, the world became a different place. The heavens, long silent, were once again opened, and revealed light and truth poured forth, that eventually resulted in the organization of The Church of Jesus Christ of Latter-day Saints upon the earth.

Through revelation, the Lord restored His power, priesthood and the ordinances and covenants of the gospel. The Lord continues to lead His Church by revelation to His prophets. We, also, can receive personal revelation. President Nelson said,

The Prophet Joseph Smith set a pattern for us to follow in resolving our questions. … Find a quiet place where you can regularly go. Humble yourself before God. Pour out your heart to your Heavenly Father. Turn to Him for answers and for comfort.

Latter-day Saints

Disciples of Christ have been called Saints for centuries. When we are baptized into The Church of Jesus Christ, we make a covenant to take His name upon ourselves. We covenant that we will obey His commandments and follow Him, as did the Saints in ancient days. Just as it is not as accurate to call the Church Mormon’s church, it is not accurate to call members Mormons, because we do not take Mormon’s name upon ourselves. Thus, members are called Latter-day Saints, or followers of Jesus Christ in the modern days. President Nelson taught,

Despite its use in ninety-eight verses of the Bible, the term saint is still not well understood. Some mistakenly think that it implies beatification or perfection. Not so! A saint is a believer in Christ and knows of His perfect love. The giving saint shares in a true spirit of that love, and the receiving saint accepts in a true spirit of gratitude. …

A saint, then, is a disciple of Christ. What does it mean to be a disciple of Christ? Elder Robert D. Hales explained,

… A disciple is one who has been baptized and is willing to take upon him or her the name of the Savior and follow Him. A disciple strives to become as He is by keeping His commandments in mortality, much the same as an apprentice seeks to become like his or her master.

 

Many people hear the word disciple and think it means only “follower.” But genuine discipleship is a state of being. This suggests more than studying and applying a list of individual attributes. Disciples live so that the characteristics of Christ are woven into the fiber of their beings, as into a spiritual tapestry.

Why Now?

Some may wonder why the Church has chosen now to make these changes? While it may seem sudden, it’s not really. The prophets and apostles have discussed the need to use the proper name of The Church of Jesus Christ for years.

Back in 2011, Elder Ballard said,

A recent opinion poll indicated that far too many people still do not understand correctly that Mormon refers to members of our Church. And a majority of people are still not sure that Mormons are Christian. Even when they read of our Helping Hands work throughout the world in response to hurricanes, earthquakes, floods, and famines, they do not associate our humanitarian efforts with us as a Christian organization. Surely it would be easier for them to understand that we believe in and follow the Savior if we referred to ourselves as members of The Church of Jesus Christ of Latter-day Saints. In this way those who hear the name Mormon will come to associate that word with our revealed name and with people who follow Jesus Christ.

Similar statements have been made for many years. But as to the official declaration, President Nelson said,

We know that it’s going to be a challenge to undo tradition of more than a hundred years. The Lord has told us what His Church shall be called. So, we’re not changing names, we’re correcting a name. …

 

We have to be careful to protect the name ‘Mormon.’ The media will think that we are tossing it out. We aren’t. We just want to be accurate. Mormon was a man. He was a prophet. He was a writer, a record keeper. We honor him and treasure the book that bears his name. We’re talking about the name of the Church.

When the Lord declared that “power is not given unto Satan to tempt little children, until they begin to become accountable,” He revealed that this period of childhood and unaccountability was given to children so that “great things may be required at the hand of their fathers.” (See Doctrine & Covenants 29:47–48.)

 

“That great things may be required at the hand of their fathers”! What confidence the Lord has in fathers, and what a responsibility He has placed on fathers! Great things are required of fathers today.

And there are great fathers who are living up to their responsibilities. In middle school, I had a friend who was a pastor’s daughter. She took this very seriously and tried to always choose the right not only for herself, but to honor her father. I was always impressed that she thought so highly of her dad that she didn’t want to disappoint him. The faith of her father was very important to her. His unwavering faith in God helped to shape hers. This has always illustrated the great impact that the faith of a father has on his children. It also reminds me how the faith of my father has helped to shape my own beliefs.

An Example of the Believers

One of the things that I have always loved about my father is that he lives what he believes. In the New Testament, the ancient Apostle Paul counseled Timothy:

… Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. (1 Timothy 4:12)

This scripture reminds me of my dad. Much of what I learned from my father was through his example. President James E. Faust said:

… Noble fatherhood gives us a glimpse of the divine attributes of our Father in Heaven. A father should be many things. He should magnify his priesthood and be an example of righteousness. In companionship with his wife, he should be the source of stability and strength for the whole family. He should be the protector and the provider and the champion of the members of his family. Much of his love for his children should flow from his example of love, concern, and fidelity for their mother. By his uncompromising example he should instill character into his children.

My dad set an uncompromising example for his children. He was the first to admit his mistakes and was open and honest in all that he did. He wasn’t perfect, but he tried his best to set a pattern of righteous living and generous service for his kids.

Love for Family

Growing up there were two things that I knew—my mom loved being a mother, and my dad loved being a father. In speaking of defending The Family: A Proclamation to the World, Sister Bonnie L. Oscarson said:

The next principle which calls for our defending voices is elevating the divine roles of mothers and fathers. We eagerly teach our children to aim high in this life. We want to make sure that our daughters know that they have the potential to achieve and be whatever they can imagine. We hope they will love learning, be educated, talented, and maybe even become the next Marie Curie….

 

Do we also teach our sons and daughters there is no greater honor, no more elevated title, and no more important role in this life than that of mother or father?

As a grown woman with a family of my own, I can say that my mom and dad taught us all of these things. They encouraged us to attend college and receive an education. They taught us to aim high but to remember that family must always come first. They showed this through their words and their deeds. When we were little, my dad would give us airplane rides and basically let us use him as a human jungle gym. As we grew older, he was at every concert, sporting event and award ceremony that we had. My parents had 8 children, and my dad made each one feel loved and special. We never felt like a burden but always felt like a blessing.

Elder Larry M. Gibson said:

Fathers, I am sure you have heard the saying “Preach the gospel at all times, and when necessary use words” (attributed to Francis of Assisi). Every day you are teaching your children what it means to be a father. You are laying a foundation for the next generation. Your sons will learn how to be husbands and fathers by observing the way you fulfill these roles.

One of the things that my dad taught was love and respect for each of my siblings. He would not tolerate his children disrespecting my mom or each other. He and my mother cultivated the pattern that President Benson presented on how to be a successful family. President Benson said:

Successful families have love and respect for each family member. Family members know they are loved and appreciated. Children feel they are loved by their parents. Thus, they are secure and self-assured.

 

Strong families cultivate an attribute of effective communication. They talk out their problems, make plans together, and cooperate toward common objectives. Family home evening and family councils are practiced and used as effective tools toward this end.

 

Fathers and mothers in strong families stay close to their children. They talk. Some fathers formally interview each child, others do so informally, and others take occasion to regularly spend time alone with each child.

 

Every family has problems and challenges. But successful families try to work together toward solutions instead of resorting to criticism and contention. They pray for each other, discuss, and give encouragement. Occasionally these families fast together in support of one of the family members.

 

Strong families support each other.

My father’s teaching of this was so powerful that we continue to this day helping each other whenever possible. We love and support one another across the miles that separate us. And we still love to visit with each other as often as we can.

The Power of Scripture Study

My father taught us by example the importance of scripture study. Every morning he would get us up at 5 a.m. to read the Book of Mormon: Another Testament of Jesus Christ as a family. And then he would read his scriptures for his personal study. He would rotate through all four scriptures in the Latter-day Saint canon—the Old and New Testaments, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. As soon as he finished the books, he would start all over again. He didn’t read his scriptures out of obligation, but out of love for them. He loved all of the stories and would tell us about them. Elder Richard G. Scott said:

Scriptures are like packets of light that illuminate our minds and give place to guidance and inspiration from on high. They can become the key to open the channel to communion with our Father in Heaven and His Beloved Son, Jesus Christ. …

 

Scriptures can communicate different meanings at different times in our life, according to our needs. A scripture that we may have read many times can take on nuances of meaning that are refreshing and insightful when we face a new challenge in life.

This was true for my dad. But he didn’t keep these insights to himself, he shared them with us. And as he shared his love of the scriptures with me, I too gained a love and respect for the scriptures that continues as I read them.

One of the lessons that my dad taught me through the scriptures was the power of prayer. In the Book of Mormon, a prophet named Alma had a wayward son, Alma the Younger. Alma the son was visited by an angel, who told him:

Behold, the Lord hath heard the prayers of his people, and also the prayers of his servant, Alma, who is thy father; for he has prayed with much faith concerning thee that thou mightest be brought to the knowledge of the truth; therefore, for this purpose have I come to convince thee of the power and authority of God, that the prayers of his servants might be answered according to their faith. (Mosiah 27:14)

My dad took comfort in the fact that the Lord heard the prayers of Alma the father—and my dad knew the Lord would hear his prayers in behalf of his children, too. This was just one of many lessons that my dad taught me through his love for and study of the scriptures.

Love of Learning

My father loved to learn—a love that he inherited from his father. My grandfather didn’t have the opportunity to attend college in his youth, so he read as many books on as many subjects as he could. My grandfather read for the love of reading and the love of learning, and so did my dad. And as my dad discovered new things, he would—and still does—excitedly tell us about them.

Through their example, my father and grandfather taught the importance of learning—which is an essential aspect of life here in mortality. Elder David A. Bednar said:

Learning to love learning is central to the gospel of Jesus Christ…. The overarching purpose of Heavenly Father’s great plan of happiness is to provide His spirit children with opportunities to learn. …

 

You and I are here on the earth to prepare for eternity, to learn how to learn, to learn things that are temporally important and eternally essential, and to assist others in learning wisdom and truth (see Doctrine & Covenants 97:1). Understanding who we are, where we came from, and why we are on the earth places upon each of us a great responsibility both to learn how to learn and to learn to love learning.

I’m grateful to my father and his father for showing me the importance of—and love for—learning.

Importance of Family History

My dad has always loved family history. For as long as I can remember, he would tell me stories about my ancestors. Where they lived, what they did, how they showed their faithfulness to God. He made names like John Borrowman and Austin Hammer come alive and become real heroes for me. Their courage in the face of adversity has inspired me in times of trouble. But they also help to give me an identity, a legacy of faith to pass on to my own children.

But learning about family history is not just about discovering the past. It’s also about binding the generations together. President James E. Faust explained:

Searching for our kindred dead isn’t just a hobby. It is a fundamental responsibility for all members of the Church. We believe that life continues after death and that all will be resurrected. We believe that families may continue in the next life if they have kept the special covenants made in one of the sacred temples under the authority of God. We believe that our deceased ancestors can also be eternally united with their families when we make covenants in their behalf in the temples. Our deceased forebears may accept these covenants, if they choose to do so, in the spirit world.

 

The great vicarious work for our kindred dead in our temples demonstrates both the justice and the fairness of the gospel of Jesus Christ. The Prophet Joseph Smith explained the terrible dilemma which would face God’s children without temple work for our dead. Said he: “One dies and is buried, having never heard the Gospel of reconciliation; to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. Shall the one become the partaker of glory and the other be consigned to hopeless perdition? Is there no chance for his escape?” Fortunately our ancestors will have the opportunity to receive and accept the saving ordinances as we identify them and complete these sacred ordinances for them by proxy. We do for them what they cannot do for themselves. It is a very satisfying experience.

My dad didn’t stop with those who joined The Church of Jesus Christ. He has researched our family lines back centuries—through the Revolutionary War in America and beyond to the clans of Scotland and the Norse Vikings.  His love of family history helped create my own love of family history. President Faust said:

Some who are interested in family history try to enhance their own image by linking up with prominent people. In my own experience it has been quite different. I have been fascinated by learning of some of the unknown, ordinary people whose records tell of heroic lives.

I agree. Brigham Young University has a site called Relative Finder that links to the LDS Family Search site. Together, they tell you to which famous people you are related and how you are related to them. I am related—distantly—to some prominent names. But my favorite ancestor on Relative Finder is John Borrowman, who is my fourth great-grandfather. He may not be famous to the world, but he was famously popular with my dad—who made him famously popular with me.

Fathers Are Special

My dad taught me that fathers are special— because he is special to me. He taught me that there is nothing like the bond between a father and his daughter (or daughters). My dad had 6 girls, and each of us would swear that we are my dad’s favorite. President Benson said:

One great thing the Lord requires of each of us is to provide a home where a happy, positive influence for good exists. In future years the costliness of home furnishings or the number of bathrooms will not matter much, but what will matter significantly is whether our children felt love and acceptance in the home. It will greatly matter whether there was happiness and laughter, or bickering and contention.

 

I am convinced that before a child can be influenced for good by his or her parents, there must be a demonstration of respect and love.

 

President Joseph F. Smith said: “Fathers, if you wish your children to be taught in the principles of the gospel, … if you wish them to be obedient to and united with you, love them! and prove to them that you do love them by your every word or act to them.” (Liahona, The Elders’ Journal, 17 Oct. 1911, pp. 260–61.)

My father showed that he loved each one of his children through his words and his actions. By his example and through his teachings, I learned the faith of my ancestors, a love for learning and the scriptures, the importance of family. He was—and still is—an example of the believers for his children and grandchildren. He and my mother illustrate for me the truth of what Elder L. Tom Perry said:

The most powerful teaching a child will ever receive will come from concerned and righteous fathers and mothers.

The lessons are the most powerful because they last the longest. The truths I learned from the faith of my father continue as I teach my own children. I am grateful to my dad taking the time to pass on his legacy of faith.

Read Part 1 of this article.

Nowhere in the scriptures are we told that we should choose to doubt. In fact, we are repeatedly told that we should avoid doubt. Christ said to his disciples: “Neither be ye of doubtful mind.” (Luke 12:29. See also Matthew 21:21 and Mark 11:23.) The Lord told Joseph Smith and Oliver Cowdery to “Look unto me in every thought; doubt not, fear not” (Doctrine & Covenants 6:36). And Moroni counsels all of us to “Doubt not, but be believing” (Mormon 9:27). More recently, President Thomas S. Monson said,

Do not yield to Satan’s enticements; rather, stand firm for truth. . . . Vice never leads to virtue. Hate never promotes love. Cowardice never gives courage. Doubt never inspires faith.

In other words, as between doubt and faith, we should choose faith. (See also Helaman 5:49 and Mormon 9:21 & 25.)

That is not to say that we should not be inquisitive or that it is wrong to ask questions, or wonder about things. In fact, we are admonished to ask, seek and knock (3 Nephi 14: 7 & 27:29; Matthew 7:7; Doctrine & Covenants 6:5). We are to worship God not only with our heart, but also with our minds (Mark 12:30; 2 Nephi 25:29; Moroni 10:32). We are told “with all thy getting, get understanding” (Proverbs 4:7). President Dieter F. Uchtforf has said:

Inquiry is the birthplace of testimony. Some might feel embarrassed or unworthy because they have searching questions regarding the gospel, but they needn’t feel that way. Asking questions isn’t a sign of weakness; it’s a precursor of growth. …

 

Fear not; ask questions. Be curious, but doubt not! Always hold fast to faith and to the light you have already received. Because we see imperfectly in mortality, not everything is going to make sense right now. In fact, I should think that if everything did make sense to us, it would be evidence that it had all been made up by a mortal mind. Remember that God has said: “My thoughts are not your thoughts, neither are your ways my ways. …”

We are also told that some kinds of revelation come only after we have studied things out in our minds. (See Doctrine & Covenants 9:8.) Alma taught us to use both our intellectual as well as spiritual faculties to experiment upon the word (Alma 32:27). John taught us to test the spirits to see if they are of God (1 John 4:1). Similarly, Paul taught us to “Prove all things” (1 Thessalonians 5:21). We are told to diligently teach and seek “out of the best books words of wisdom.” We are to “seek learning, even by study and also by faith.” (Doctrine & Covenants 88:118; Doctrine & Covenants 109:7 & 14.) So as we ask, seek and knock, we are to do so in a spirit of faith, not in a spirit of cynicism, bitterness or doubt (James 1:5-6).

Nourishing Your Testimony

Just as a little plant must be nourished to grow, so our testimony also must be nourished by faith.

Nevertheless, although we should try to avoid complacently accepting doubt, it is not a sin to be tempted by doubt. But thoughts and feelings of doubt do not need to be indulged. It has been said that a bird may land on your head, but you don’t need to let it build a nest there. So, like other temptations of the mind, thoughts of doubt about God and His Church may enter our heads, but there is no sin in that unless we choose to cultivate, embrace or act on those thoughts.

A helpful analogy in this regard is that of Alma’s garden in Alma 32:27-43. Alma teaches us to plant the seeds of faith in the garden of our hearts and nourish and cultivate the seeds to see if they will bear good fruit and prove themselves to be good seeds. We move from faith to knowledge as the seeds grow, enlarge our souls, enlighten our understanding and expand our minds (Alma 32:33-34).

However, bad seeds, seeds of doubt and apostasy, can also fall into our gardens. So, just as it is important to nourish the good seeds, we should avoid nourishing the bad seeds so they do not choke out the good seeds. If we cultivate seeds of faith, we will reap the fruits of faith: knowledge and eternal life. If we cultivate seeds of doubt, we will harvest the fruits of apostasy.

Elder Neal A. Maxwell similarly applied this analogy [Neal A. Maxwell, Meek and Lowly (Salt Lake City: Deseret Book, 1987), 6.]:

Lack of intellectual humility is there among those who have deliberately cultivated their doubts in order, they think, to release themselves from their covenants. Some nurture their grievances assiduously. Were their grievances, instead, Alma’s seed of faith, they would have long ago nourished a mighty tree of testimony.

Much of the work organizations such as FairMormon do are to provide ways for people to identify the bad seeds and to give people the tools they need to pull the weeds from the gardens of their hearts.  Of course, it is not possible for FairMormon to destroy all the seeds of doubt. If it were, as Professor Terryl Givens points out, people would not be free to choose faith as they would have no options. Furthermore, while FairMormon can help give people the tools they need to remove the weeds from their gardens, a garden will still not bear fruit if no one has made an effort to plant good seeds and diligently nourish them. As Alma indicated, once the tree of testimony begins to grow, we must continue to exercise faith by nourishing the tree so that we may one day eat the fruit of the tree, which is everlasting life (Alma 32:36-43). Elder Neil L. Andersen discussed how we can strengthen our testimonies in the face of trials:

How do you remain “steadfast and immovable” during a trial of faith? You immerse yourself in the very things that helped build your core of faith: you exercise faith in Christ, you pray, you ponder the scriptures, you repent, you keep the commandments, and you serve others.

When faced with a trial of faith-whatever you do, you don’t step away from the Church! Distancing yourself from the kingdom of God during a trial of faith is like leaving the safety of a secure storm cellar just as the tornado comes into view.

Elder Quentin L. Cook further taught us what to avoid:

Many who are in a spiritual drought and lack commitment have not necessarily been involved in major sins or transgressions, but they have made unwise choices. Some are casual in their observance of sacred covenants. Others spend most of their time giving first-class devotion to lesser causes. Some allow intense cultural or political views to weaken their allegiance to the gospel of Jesus Christ. Some have immersed themselves in Internet materials that magnify, exaggerate, and, in some cases, invent shortcomings of early Church leaders. Then they draw incorrect conclusions that can affect testimony. Any who have made these choices can repent and be spiritually renewed.

Avoiding the Seeds of Doubt

Also, in trying to avoid doubt, it can be helpful to avoid those who sow the seeds of doubt. Excessive exposure to people who are bitter, cynical and angry is corrosive and has a tendency to erode faith. Elder Maxwell observed that as we read in the Section 46 of the Doctrine and Covenants, “to some it is given by the Holy Ghost to know that Jesus Christ is the Son of God… to others it is given to believe on their words…” The dark side of that coin, of course, is that doubts can be pooled, too, and anxieties shared with the wrong people so that this wilts such few tender sprouts of certitude as exist. The point is not that we should refuse to share our concerns, but that sincere doubters really seek for answers, while it is often the insincere doubter who wants to play “Can you top this?” in a frenzy of doubt for doubt’s sake. [Neal A. Maxwell, For the Power is In Them…(Mormon Musings) (Salt Lake City: Deseret Book Company, 1970), 31.]

Of course, as we try to cast the seeds of doubt out of our lives, we should not be too quick to cast out the doubters. Some, through no fault of their own, experience doubt and ask questions more than others. Elder Maxwell described different types of doubters in the following way:

You are quite right to be lovingly concerned about doubters, who come in such various shapes and attitudinal shadings. Some doubters truly seek answers. These give the Brethren the benefit of the doubt, and, for them, doubt becomes a useful spiritual spur. There are others who doubt and hold back simply because they are so afraid of being “taken in.” There are still others who are embarrassed because of their inability to defend their faith; for these, doubt is a refuge. Yet other doubters are stubborn, because they feel God has not responded to them on their terms. There are even doubters who come to enjoy their roles and the associated attention and who set themselves up “as a golden calf for the worship” of people in the Church (Doctrine & Covenants 124:84). A variation of the latter is seen in those who are “professing and yet [are] not of God” (Doctrine & Covenants 46:27; see also Doctrine & Covenants 136:19). “He commandeth that there shall be no priestcrafts; for, behold, priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion” (2 Nephi 26:29).

 

These latter individuals have their own agendum and have apparently long since concluded that, if they can’t be a leader, then they will be a critic.

 

Absent sufficient meekness in the doubter, I am not sure that much can be done. Experience can either soften or harden doubts, depending on the person’s supply of meekness. Clearly, however, our love should include all doubters, whatever their motivation, “for ye know not but what they will… come unto me with full purpose of heart” (3 Nephi 18:32). [Neal A. Maxwell, That Ye May Believe, Kindle edition, 2026.]

As we strive to spread the gospel and build faith in others, patience and love are necessary if we are to reach those who are struggling, but have not yet surrendered to and embraced doubt. As Elder Maxwell has written:

The ability to create a climate around us in which people, as in the case of the man who approached Jesus, feel free enough to say the equivalent of “Lord, help Thou my unbelief,” is a critical skill. If we can deal with doubt effectively in its nascent stages, we can assist people by a warmth and love which frees them to share the worries that they may have, and increase the probability of dissolving their doubt. But, if we over-react to dissent or to doubt, we are apt, rather than inculcating confidence in those we serve, to exhibit what, in the eyes of the rebel, may seem to be a flaw in our inner confidence in what we say.

 

We need to relax to be effective in the process of helping people who are building testimonies. Over-reacting and pressing the panic button when doubt first makes its appearance can render us ineffective. This is one of the reasons why parents are often in a temporarily poorer tactical position to deal effectively with a rebellious son or daughter— the anxiety is too real to relax. In these circumstances, bishops, teachers, and friends can be helpful— not because they are clinically detached, for their love and concern should be honestly communicated— but rather because third parties sometimes can listen a little longer without reacting, can prescribe with a clear-headed assessment, and most of all, can be a fresh voice which conveys care and concern, a voice which has risen above similar challenges. [Neal A. Maxwell, A More Excellent Way: Essays on Leadership for Latter-day Saints (Salt Lake City: Deseret Book Company, 1967), 62.]

Doubt is necessary, in the cosmic scheme of things, if we are to experience an authentic test of our true desires, retain our moral agency, and have the kind of full experience we need that will help us to become more like Christ. However, as we better come to appreciate the necessity of doubt, we should be careful to speak of doubt in its proper place. Doubt is a condition to be overcome and not a virtue to be embraced.

For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:

 

And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

Some believe that “this book” refers not just to Revelation but to the entire Bible as well. This belief shuts the door on continuing revelation, additional books of scripture and modern prophets and Apostles—all integral aspects of The Church of Jesus Christ of Latter-day Saints. Thus, Mormons believe in a more literal interpretation of this scripture. Elder Jeffrey R. Holland said:

Some Christians, in large measure because of their genuine love for the Bible, have declared that there can be no more authorized scripture beyond the Bible. In thus pronouncing the canon of revelation closed, our friends in some other faiths shut the door on divine expression that we in The Church of Jesus Christ of Latter-day Saints hold dear: the Book of Mormon, the Doctrine and Covenants, the Pearl of Great Price, and the ongoing guidance received by God’s anointed prophets and apostles. Imputing no ill will to those who take such a position, nevertheless we respectfully but resolutely reject such an unscriptural characterization of true Christianity.

 

One of the arguments often used in any defense of a closed canon is the New Testament passage recorded in Revelation 22:18. … There is now overwhelming consensus among virtually all biblical scholars that this verse applies only to the book of Revelation, not the whole Bible.

The support for this interpretation comes from both ancient and modern scriptures.

Evidence in the Bible

After His Resurrection, Jesus Christ met with His Apostles and others. Bible scholars believe that many books of the New Testament were written after the Apostle John received his revelation on the Isle of Patmos.

The Bible itself speaks to the meaning of this scripture. Elder Holland said:

Those scholars of our day acknowledge a number of New Testament “books” that were almost certainly written after John’s revelation on the Isle of Patmos was received. Included in this category are at least the books of Jude, the three Epistles of John, and probably the entire Gospel of John itself. Perhaps there are even more than these.

Richard Lloyd Anderson, a professor of ancient history at Brigham Young University, gives evidence of John’s timeline. He wrote:

John’s life during these years was sketched by Irenaeus, a bishop writing in the last quarter of the second century. … Irenaeus related that John wrote the Revelation in exile “towards the end of Domitian’s reign,” which is A.D. 96. John then wrote his Gospel “during his residence at Ephesus in Asia.” Some modern scholars speak of an Ephesian ministry before Patmos, but Irenaeus gives no hint of this. Irenaeus speaks of John as known until “the times of Trajan,” a reign that began in A.D. 98. …

 

So a study of Irenaeus suggests about A.D. 96 for Revelation, about A.D. 98 for the Gospel, and about A.D.100 for the letters. Since the letters constantly refer to what Christ taught, they presuppose that the Apostle had already circulated his Gospel. Some modern Christians mistakenly argue that no prophecy could come after the end of Revelation, but the Apostle continued to speak and write by inspiration after warning copyists not to change “the book of this prophecy,” clearly referring to the book of Revelation only. (See Revelation 1:3; Revelation 22:19.)

Offering further insight from the Bible, Elder Holland said:

But there is a simpler answer as to why that passage in the final book of the current New Testament cannot apply to the whole Bible. That is because the whole Bible as we know it—one collection of texts bound in a single volume—did not exist when that verse was written. For centuries after John produced his writing, the individual books of the New Testament were in circulation singly or perhaps in combinations with a few other texts but almost never as a complete collection. Of the entire corpus of 5,366 known Greek New Testament manuscripts, only 35 contain the whole New Testament as we now know it, and 34 of those were compiled after A.D. 1000.

Historical Perspective

History offers a very pragmatic perspective on this biblical warning. Bible scholar Bart Ehrman wrote [Bart D. Ehrman, Misquoting Jesus: The Story Behind Who Changed the Bible and Why (HarperSanFrancisco, [2005] 2007), 54–55.]:

The very real danger that [New Testament] texts could be modified at will, by scribes who did not approve of their wording, is evident in other ways as well. We need always to remember that the copyists of the early Christian writings were reproducing their texts in a world in which there were not only no printing presses or publishing houses but also no such thing as copyright law. How could authors guarantee that their texts were not modified once put into circulation? The short answer is that they could not. That explains why authors would sometimes call curses down on any copyists who modified their texts without permission. We find this kind of imprecation already in one early Christian writing that made it into the New Testament, the book of Revelation, whose author, near the end of his text, utters a dire warning [quotes Revelation 22:18–19].

 

This is not a threat that the reader has to accept or believe everything written in this book of prophecy, as it is sometimes interpreted; rather, it is a typical threat to copyists of the book, that they are not to add to or remove any of its words. Similar imprecations can be found scattered throughout the range of early Christian writings.

The threat of copyist error or modification was all the more pronounced because Christ’s ancient Church was battling widespread apostasy—or a turning away from the truthfulness of the gospel. Speaking of Revelation, Mormon scholar Kent P. Jackson wrote:

In John’s apocalypse we find convincing evidence that apostasy was finally destroying the Church. The evidence is found in the messages to the seven churches of Asia in chapters 2 and 3. …

 

If the messages to the seven churches of Asia paint a fair picture of the overall status of early Christianity, one cannot avoid the conclusion that the prophecies of apostasy were then being fulfilled. Of the seven churches, only two were not condemned, and one of those was to suffer martyrdom. One church was ready to die because of its sins; another was to be spit out of God’s mouth. Of the rest, all were guilty of serious error, and each was told in strong terms that if it did not repent it would be rejected.

Thus, John’s strong warning was also aimed at averting apostasy. Despite his efforts, this turning away was imminent. By John’s third letter, about A.D. 98, the Apostasy was, in essence, complete. Jackson wrote:

In it he made reference to one Diotrephes, a local Church leader who, as John put it, “loveth to have the preeminence” among the Saints. (3 John 1:9.) In his capacity as an Apostle, John had written to him, but Diotrephes would not receive him. Neither would he receive “the brethren,” and he would not let his congregation do so either. In fact, he excommunicated those who would. (3 John 1:10.)

 

This was apostasy by any definition. It was rebellion against divinely instituted authority. John promised to deal with the offending leader when he could, but if Diotrephes did not recognize John’s authority, no doubt he would not have responded to his discipline either. Hence, by the third generation of Christian history, not only doctrinal apostasy was taking place, but some were in open rebellion against priesthood authority. With their rejection of John, they severed the final legitimate link of doctrinal and priesthood authority between Christ and the church that bore his name.

The Apostles prophesied a turning away from the gospel of Jesus Christ, but they also prophesied of a restoration of all things. And the knowledge and revelation that came in the Restoration of the gospel of Jesus Christ offer more insight into this scripture.

Living Apostles Testify of Ancient Doctrines

The living prophet and Apostles of The Church of Jesus Christ as well as the additional scriptures brought forth in the Restoration shed additional light on the subject of continuing revelation. Elder Quentin L. Cook said:

… With respect to the doctrine that revelation still exists, some very good people have been confident that the Church could not be true because they have been taught, and therefore believe, that the heavens are closed and there will be no additional revelation, no scripture, and no pronouncements from heaven. Let me emphasize that this widely held belief is not scriptural….

Elder Holland explained:

The fact of the matter is that virtually every prophet of the Old and New Testament has added scripture to that received by his predecessors. If the Old Testament words of Moses were sufficient, as some could have mistakenly thought them to be, then why, for example, the subsequent prophecies of Isaiah or of Jeremiah, who follows him? To say nothing of Ezekiel and Daniel, of Joel, Amos, and all the rest. If one revelation to one prophet in one moment of time is sufficient for all time, what justifies these many others? What justifies them was made clear by Jehovah Himself when He said to Moses, “My works are without end, and … my words … never cease.”

Indeed, one of the purposes of additional scripture is to clarify and testify of the Bible. Elder Holland said:

… One of the great purposes of continuing revelation through living prophets is to declare to the world through additional witnesses that the Bible is true. “This is written,” an ancient prophet said, speaking of the Book of Mormon, “for the intent that ye may believe that,” speaking of the Bible. In one of the earliest revelations received by Joseph Smith, the Lord said, “Behold, I do not bring [the Book of Mormon forth] to destroy [the Bible] but to build it up.”

And modern Apostles remind us of the source of all truth. Elder Holland said:

In the words of esteemed New Testament scholar N. T. Wright, “The risen Jesus, at the end of Matthew’s Gospel, does not say, ‘All authority in heaven and on earth is given to the books you are all going to write,’ but [rather] ‘All authority in heaven and on earth is given to me.’ ” In other words, “Scripture itself points … away from itself and to the fact that final and true authority belongs to God himself.” So the scriptures are not the ultimate source of knowledge for Latter-day Saints. They are manifestations of the ultimate source. The ultimate source of knowledge and authority for a Latter-day Saint is the living God. The communication of those gifts comes from God as living, vibrant, divine revelation.

 

This doctrine lies at the very heart of The Church of Jesus Christ of Latter-day Saints and of our message to the world. … We believe in a God who is engaged in our lives, who is not silent, not absent.

And a God who is engaged would not silence His voice but will—and does—speak to the people of the earth through His prophets and Apostles. Elder Holland testified:

In declaring new scripture and continuing revelation, we pray we will never be arrogant or insensitive. But after a sacred vision in a now sacred grove answered in the affirmative the question “Does God exist?” what Joseph Smith and The Church of Jesus Christ of Latter-day Saints force us to face is the next interrogative, which necessarily follows: “Does He speak?” We bring the good news that He does and that He has. With a love and affection born of our Christianity, we invite all to inquire into the wonder of what God has said since biblical times and is saying even now.

 

In a sense Joseph Smith and his prophetic successors in this Church answer the challenge Ralph Waldo Emerson put to the students of the Harvard Divinity School 170 years ago this coming summer. To that group of the Protestant best and brightest, the great sage of Concord pled that they teach “that God is, not was; that He speaketh, not spake.”

Thus, although John the Revelator’s warning is placed at the end of the Bible, it was never intended as an announcement that the heavens were closed. Rather, it was a caution speaking specifically of the book of Revelation.

These virtues aren’t just powerful in the movies—they are superpowers in the real world, too. The scriptures as well as modern prophets and Apostles of The Church of Jesus Christ of Latter-day Saints provide excellent examples of these virtues in action. But at the end of the day, do we really understand how powerful these virtues are in our own lives?

Kindness—Not Just for Cinderella

Cinderella is famous for her friendships with the mice in her house and other animals around her. She is kind to everyone, even when that kindness is not reciprocated. Cinderella’s mother, on her deathbed, told Cinderella that kindness is a power that few people truly understand. The late Elder Joseph B. Wirthlin agreed. He said:

Kindness is the essence of greatness and the fundamental characteristic of the noblest men and women I have known. Kindness is a passport that opens doors and fashions friends. It softens hearts and molds relationships that can last lifetimes.

 

Kind words not only lift our spirits in the moment they are given, but they can linger with us over the years. … Kindness should permeate all of our words and actions at work, at school, at church, and especially in our homes.

Jesus Christ set the example of kindness for us. Elder Wirthlin said:

Jesus, our Savior, was the epitome of kindness and compassion. He healed the sick. He spent much of His time ministering to the one or many. He spoke compassionately to the Samaritan woman who was looked down upon by many. He instructed His disciples to allow the little children to come unto Him. He was kind to all who had sinned, condemning only the sin, not the sinner.

Elder M. Russell Ballard said:

The love the Savior described is an active love. It is not manifested through large and heroic deeds but rather through simple acts of kindness and service. There are myriad ways and circumstances in which we can serve and love others.

One way that we can show kindness is in the way we speak to others. Elder Jeffrey R. Holland said:

… In this long eternal quest to be more like our Savior, may we try to be “perfect” men and women in at least this one way now—by offending not in word, or more positively put, by speaking with a new tongue, the tongue of angels. Our words, like our deeds, should be filled with faith and hope and charity, the three great Christian imperatives so desperately needed in the world today.

Another way that we show kindness is in the way we treat others. Elder Wirthlin said:

Each one of us will travel a different road during this life. Each progresses at a different rate. Temptations that trouble your brother may not challenge you at all. Strengths that you possess may seem impossible to another.

 

Never look down on those who are less perfect than you. Don’t be upset because someone can’t sew as well as you, can’t throw as well as you, can’t row or hoe as well as you.

 

We are all children of our Heavenly Father. And we are here with the same purpose: to learn to love Him with all our heart, soul, mind, and strength, and to love our neighbor as ourselves.

The Courage of a Queen

The other piece of advice that Cinderella’s mother gave her as she lay dying was to have courage no matter what. Courage is another virtue that carries a lot of power. Elder Lynn G. Robbins said:

Courage is not just one of the cardinal virtues, but as C. S. Lewis observed: “Courage is … the form of every virtue at the testing point. … Pilate was merciful till it became risky.” King Herod was sorrowful at the request to behead John the Baptist but wanted to please “them which sat with him at meat” (Matthew 14:9). … Many of the New Testament chief rulers “believed on [the Lord]; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God” (John 12:42–43). The scriptures are full of such examples.

The scriptures are also full of examples of those who showed great courage in the face of adversity, such as Queen Esther in the Old Testament. Esther was raised by her cousin Mordecai, who worked for the king, after her parents passed away. She pleased the king, and he made her his queen. (See Esther 2:17.) She never disclosed that she was Jewish, per Mordecai’s instructions. Not long afterward, Mordecai angered Haman, one of the leader’s in the king’s court, by refusing to kneel before him. In retaliation, Haman plotted to destroy not only Mordecai but all of the Jewish people.

Sister Mary Ellen Smoot, at the time the LDS General Relief Society President, said:

Realizing the grave danger which loomed over his people, Mordecai pled with Esther to seek help from the king: “For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father’s house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?” (Esther 4:14).

 

Consider Esther’s dilemma: It was against the law to approach the king without being summoned. Such an act was punishable by death. If she were to remain quiet, she would likely enjoy a life of luxury and ease. She could live the life of a queen or risk her life to save her family and her people. She counted the cost and chose to heed the longings of her people and of her heart.

Esther asked Mordecai and the Jews to fast for three days, and she and her handmaids did the same. She declared:

… So will I go into unto the king, which is not according to law: and if I perish, I perish. (Esther 4:16).

President Thomas S. Monson said:

Esther had gathered her courage and would stand firm and immovable for that which was right.

 

Physically, emotionally, and spiritually prepared, Esther stood in the inner court of the king’s house. When the king saw her, he held out his golden scepter, telling her that he would grant whatever request she had. She invited the king to a feast she had arranged, and during the feast she revealed that she was a Jew. She also exposed Haman’s underhanded plot to exterminate all of the Jews in the kingdom. Esther’s plea to save herself and her people was granted.

 

Esther, through fasting, faith, and courage, had saved a nation.

Esther could truly be described as a scriptural Cinderella (minus the wicked relatives). Raised as the daughter of someone who worked for the king, she found favor with the king and was chosen to be his queen. But her greatness came not in being elevated to the status of royalty but in being willing to sacrifice her status to help save a nation—her people—from destruction. President Monson said:

The call for courage comes constantly to each of us. Every day of our lives courage is needed—not just for the momentous events but more often as we make decisions or respond to circumstances around us. Said Scottish poet and novelist Robert Louis Stevenson: “Everyday courage has few witnesses. But yours is no less noble because no drum beats for you and no crowds shout your name.”

The Magic of Work

Cinderella’s stepmother put her to work in the house, saying that it would help keep her mind off of her sorrow. Ironically, Cinderella’s stepmother was absolutely right. I have to wonder how differently Cinderella’s stepfamily would have turned out had they heeded their own advice. Bishop H. David Burton said:

Today, many have forgotten the value of work. Some falsely believe that the highest goal in life is to achieve a condition in which one no longer needs to work. President David O. McKay (1873–1970) was fond of saying, “Let us realize that the privilege to work is a gift, that power to work is a blessing, that love of work is success.”

 

Work is not a matter of economic need alone; it is a spiritual necessity. … To work—honestly and productively—brings contentment and a sense of self-worth.

Work is not just doing things for ourselves but also reaching out to help others. This is another example that Jesus Christ set for us. Elder James B. Martino said:

Christ was the epitome of service. His life was filled with examples of helping and serving others, and His greatest gift of all was what He did for us. … When we serve others, we forget our own problems, and by working to relieve the pain or discomfort of others, we strengthen ourselves.

Elder D. Todd Christofferson said:

God has designed this mortal existence to require nearly constant exertion. I recall the Prophet Joseph Smith’s simple statement: “By continuous labor [we] were enabled to get a comfortable maintenance” (Joseph Smith—History 1:55). By work we sustain and enrich life. It enables us to survive the disappointments and tragedies of the mortal experience. Hard-earned achievement brings a sense of self-worth. Work builds and refines character, creates beauty, and is the instrument of our service to one another and to God. A consecrated life is filled with work, sometimes repetitive, sometimes menial, sometimes unappreciated but always work that improves, orders, sustains, lifts, ministers, aspires.

Cinderella benefitted from the magic of work while her stepmother and stepsisters languished in vanity, misery and spiritual poverty. She lost herself in the work of serving others, and thus in so doing rose above her circumstances.

Forgiveness is Freeing

Through the love of the Savior, Jesus Christ, we can find the strength to forgive those who have trespassed against us.

In the end, Cinderella frankly forgave her stepmother and stepsisters of their trespasses. She didn’t want to be burdened by the weight of animosity and bitterness that beset her stepfamily. They were ravaged by resentment, disappointment, grief and pride. Unable to see beyond their own circumstances, they sought to elevate themselves by destroying Cinderella. In the end, they did just the opposite. This is true in our own lives as well. If we seek to elevate ourselves by ruining another, we will only succeed in destroying ourselves.

President Boyd K. Packer told the story of a man who lost his wife after the birth of their first child due to the negligence of the traveling country doctor. The man was grief-stricken and angry at the doctor. President Packer continued:

A grieving, heartbroken young man went to see his spiritual leader. … The counsel from this wise servant was simply: “John, leave it alone. Nothing you do about it will bring her back. Anything you do will make it worse. John, leave it alone.”

 

My friend told me then that this had been his trial, his Gethsemane. How could he leave it alone? Right was right! A terrible wrong had been committed, and somebody must pay for it.

However, the man finally decided to get hold of himself and follow the counsel that he had been given. President Packer said:

Then [the man] told me, “I was an old man before I finally understood. It was not until I was an old man that I could finally see a poor country doctor—overworked, underpaid, run ragged from patient to patient, with little proper medicine, no hospital, few instruments. He struggled to save lives, and succeeded for the most part.

 

“He had come in a moment of crisis when two lives hung in the balance and had acted without delay.

 

“I was an old man,” he repeated, “before finally I understood. I would have ruined my life,” he said, “and the lives of others.”

 

… And that is my counsel to you. If you have festering sores, a grudge, some bitterness, disappointment, or jealousy, get hold of yourself. You may not be able to control things out there with others, but you can control things here, inside of you.

In life it is easy to see things from our own points of view, but we can’t always see the whole picture. However, our Heavenly Father and His Son, Jesus Christ can. It is for this reason that the Savior said, “I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men” (Doctrine & Covenants 64:10). Elder David E. Sorenson said:

This is not to say that forgiveness is easy. When someone has hurt us or those we care about, that pain can almost be overwhelming. It can feel as if … we have no choice but to seek vengeance. But Christ, the Prince of Peace, teaches us a better way. It can be very difficult to forgive someone the harm they’ve done us, but when we do, we open ourselves up to a better future. No longer does someone else’s wrongdoing control our course. When we forgive others, it frees us to choose how we will live our own lives. Forgiveness means that problems of the past no longer dictate our destinies, and we can focus on the future with God’s love in our hearts.

This is the beauty and miracle of forgiveness. And it is found only in and through the example and Atonement of Jesus Christ. President Dieter F. Uchtdorf said:

The pure love of Christ can remove the scales of resentment and wrath from our eyes, allowing us to see others the way our Heavenly Father sees us: as flawed and imperfect mortals who have potential and worth far beyond our capacity to imagine. Because God loves us so much, we too must love and forgive each other.

Our Choices Define Who We Are

At the end of the day, our choices define who we are. Like Cinderella’s wicked stepfamily, we can choose to be miserable in our circumstances. Or we can choose to be happy, as did Cinderella. Into each life, some rain will come. But it’s how we choose to deal with the rain and mud that defines our character. Elder L. Tom Perry said:

Those of us who have been around a while … have recognized certain patterns in life’s test. There are cycles of good and bad times, ups and downs, periods of joy and sadness, and times of plenty as well as scarcity. When our lives turn in an unanticipated and undesirable direction, sometimes we experience stress and anxiety. One of the challenges of this mortal experience is to not allow the stresses and strains of life to get the better of us—to endure the varied seasons of life while remaining positive, even optimistic. Perhaps when difficulties and challenges strike, we should have these hopeful words of Robert Browning etched in our minds: “The best is yet to be” (“Rabbi Ben Ezra,” in Charles W. Eliot, ed., The Harvard Classics, 50 vols. [1909–10], 42:1103).

Each of us has a little bit of Cinderella in us—and some of her stepfamily, too. But ultimately, it’s up to each one of us to decide how our fairy tales will end. As President Monson said:

It has been said … that history turns on small hinges, and so do people’s lives. Our lives will depend upon the decisions which we make—for decisions determine destiny.

I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and that the Holy Ghost was a distinct personage and a Spirit: and these three constitute three distinct personages and three Gods (Teachings, p. 370, see also History of the Church, 6:474).

Bruce R. McConkie states concerning the Godhead:

Three glorified, exalted, and perfected personages comprise the Godhead or supreme presidency of the universe…. Though each God in the Godhead is a personage, separate and distinct from each of the others, yet they are one God (Testimony of Three Witnesses in the Book of Mormon), meaning that they are unified as one in the attributes of perfection. For instance, each has the fullness of truth, knowledge, charity, power, justice, judgment, mercy and faith. Accordingly they all think, act, speak, and are alike in all things; and yet they are three separate and distinct entities (Mormon Doctrine, p. 319).

In a latter work, McConkie confirmed that “…the Father, the Son, and the Holy Ghost are one…. They are one in plan, one in possession of the attributes of godliness, and one in every good thing. The whole system of salvation is so ordained that we may become one with Deity. If we do not, we are not like him….” (Bruce R. McConkie, Doctrines of the Restoration, p. 380). Thus, the oneness of the Godhead is a perfect example of the unity that should exist among the saints (3 Nephi 28:10-11; Doctrine & Covenants 35:2, Teachings, pp. 311-312; Lectures on Faith, Lecture 5).

Although the Bible contains numerous examples of the separate nature of the Father and the Son (see below), there are only a few instances where all three members of the Godhead are described as separate and distinct. The best example is the baptism of Jesus Christ (Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22; John 1:29-32). In all but John’s account, all three members of the Godhead are identified: the Father bearing witness “from heaven” (Matthew 3:17; Mark 1:11; Luke 3:22), the Son “coming up out of the water” (Mark 1:10), and the “Holy Ghost descending in a bodily shape like a dove” (Luke 3:22). All three members of the Godhead are clearly separate entities who, in this instance, are physically separated also.

John provides another scriptural witness that “there are three that bear record in heaven, the Father, the Word [Jesus Christ], and the Holy Ghost” (1 John 5:7). John adds that “these three are [actually] one,” apparently meaning one witness because they, like the witnesses of the spirit, the water, and the blood, “agree in one” (1 John 5:8). Bible scholars have noted that 1 John 5:7 and 8 are not found in the early Greek manuscripts and may therefore be of questionable authority. Whether or not these verses are authentic, it is clear from other Bible passages that the Father and the Son are in fact separate witnesses. John himself records in John 8:17-18, 28-29 that Jesus taught:

It is written in your law that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me… I do nothing of myself; but as my Father taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone, for I do always those things that please him.

Many who espouse the Triune concept point to Old Testament scriptures as proof that there is only one God (Genesis 1:1; Isaiah 43:10-12; 44:6, 8; 46:9) but these verses, as originally written, made no such claim. Although our King James Version (KJV) states in Genesis 1:1 that, “In the beginning God created the heavens and the earth,” the Hebrew identified Eloheim as the creator. Eloheim is the plural form of eloah (as used in Isaiah 44:8), which means God or Deity. Thus eloheim literally means Gods or Deities and Genesis 1:1 could be translated: “In the beginning Gods created the heavens and the earth.” (See Abraham 4:1.) Use of “us” and “our” in Genesis 1:26 further justifies this conclusion.

Examination of the Hebrew text also helps us understand Isaiah’s references (chapters 43 and 44) to one God. Isaiah 43:10-12 in the KJV reads: “Ye are my witnesses saith the Lord [Jehovah in Hebrew]… understand that I am he: beside me there was no God [Eloheim in Hebrew] formed neither shall there be after me. I even I am the Lord [Jehovah] and beside me there is no saviour…. ye are my witnesses, saith the Lord [Jehovah], that I am God [El].” Knowing that Jehovah was Jesus Christ (see 1 Corinthians 10:4), we are confronted with a contradiction. Paul the apostle later taught that “there is but one God, the Father… and one Lord Jesus Christ by whom are all things…” (1 Corinthians 8:6; see also 1 Timothy 2:5).

If Jesus as Jehovah was saying that He was the only God then the Father could not logically also be the only God and still be separate from Jesus Christ. The Hebrew wording clarifies the meaning of these verses. The last portion of Isaiah 43:10, for example, reads: “who has formed a god or poured out an image [i.e. idol] to no profit?” (Hendrickson Interlinear Bible) Thus, the Lord is not claiming to be the only God in existence but is warning Israel not to uselessly worship false idol gods. (See also Isaiah 17:7-8; 42:8, 17; 43:12; 44:6-18.)

When these chapters are read in context in the KJV, it is clear that Isaiah’s reference to forming god is speaking of graven images of metal and wood. Isaiah 44:8-18 makes it unmistakably clear that the prophet is condemning idolatry and not a belief in more than one god.

Isaiah 43:12 is also clarified when examined in Hebrew. The Hebrew reads:

Ye are my witnesses saith Jehovah, I (or I AM), El (short form of Eloheim) and no other eloheim [gods; in this case false gods] no none are like me.

This verse actually uses three names for deity together. The contraction of Jehovah-Eloheim (translated LORD God in the KJV) is a similar, commonly found grouping of names found in the Hebrew Old Testament. It appears that these compound name-titles were an attempt by ancient writers or scribes to refer to more than one member of the Godhead by a compound name (Articles of Faith, p. 49). Thus the Hebrew of the above verse might more accurately be translated: “Ye are our witnesses saith Jehovah and Eloheim and no other gods are like us.”

Although the New Testament also speaks of the “oneness” of the Godhead (John 10:30; 17:11, 21, 22; 1 Corinthians 8:4-6; 1 John 5:7), the context of the verses generally provides the key to a correct interpretation. John, for example, quotes the Savior’s reference to his own oneness with the Father but also indicates that the disciples need to be one (using the same Greek word) with Himself, God, and other believers (John 6:56; 14:20; 17:11, 21-22; 1 John 3:24; 4:13, 15). The context of many of Paul’s references to oneness make it clear that he is speaking of a oneness of mind and spirit. Paul speaks, in 1 Corinthians 2:16, of having “the mind of Christ.” He likewise tells the Philippians to “stand fast in one spirit with one mind striving together for the faith of the gospel” (Philippians 1:27). (See also Galatians 5:22-25 and 1 Corinthians 1:10.)

Paul also made frequent reference to a oneness of the saints (again using the same Greek word) with God and Christ as well as with other members (Romans 8:1; 12:16; 15:6; 1 Corinthians 3:16; 6:17; 10:17; 12:13; 2 Corinthians 5:17; 6:16; Galatians 2:20;3:28; Ephesians 1:10; 3:17; Philippians 1:27; Colossians 1:27; 2:10; Hebrews 2:11). It is especially significant that Paul used the same verbal construction as Christ used in saying, “I and my Father are one” (John 10:30) to describe his relationship to Apollos. He wrote, “I have planted, Apollos watered; but God gave the increase…. Now he that planteth and he that watereth are one…” (1 Corinthians 3:6, 8). From the above cited references it should be clear that both John’s and Paul’s concept of “oneness” was not that of a merging of substance but was an expression of unity of purpose, mind, and heart. Modern scripture also confirms this interpretation (Doctrine & Covenants 35:2; 50:43; 130:22).

The early church fathers Hippolytus, Origen and Tertullian also affirmed that God the Father and Jesus Christ were separate and distinct personages with unity of purpose and power. Hippolytus taught that Christ and the Father “are one… but it refers to two persons and one power… and disposition of unity of mind… God the Father Almighty, and Christ Jesus the Son of God, who being God, became man… and the Holy Spirit… are three” (Hippolytus, Against the Heresy of Noetus, 7, 11 as quoted in James L. Barker, Apostasy from the Divine Church, p. 44). Origen wrote that the Father and Son “are two separate persons, but one in unity and concord of mind and in identity of will…” (Henry Bettenson, The Early Christian Fathers, p. 336), and Tertullian declared that “the Father is one, and the Son one, and the Spirit one, and that They are distinct from Each other.” [(The Anti-Nicene Fathers, 3:603) See also James L. Barker, Apostasy from the Divine Church, pp. 42-44 for further quotes on this subject.]

Are Latter-day Saints Polytheists?

Some outside the Mormon Church contend that the LDS belief that there are three Gods in the Godhead make us polytheist. Though dictionaries generally define polytheism as a belief in the existence of more than one god, most Latter-day Saints refuse to accept this term as descriptive of our religious worship. The reason for this is the commonly accepted meaning that most people give this term despite its technical definition. Polytheism is commonly associated with a multiplicity of deities as worshipped by primitive pagan religions. This system of gods is totally foreign to LDS beliefs and is considered by Church members to be an apostate perversion of the original truths revealed to Old Testament prophets beginning with Adam.

Although Latter-day Saints do believe in a plurality of gods and may properly be called henotheistic (i.e. worshipping one God without denying the existence of others) or as Social Trinitarian (three divine persons whose unity consists of a loving relationship), we reserve our “worship in the true and saving sense” for God the Father (Bruce R. McConkie, Doctrines of the Restoration, p. 60).

Our worship of Christ is of an entirely different nature. Although we are “reverently grateful to Him who has redeemed us” (Ibid.) and love and respect Him for the perfect example He has given us, yet we reserve our most profound worship for God the Father. LDS prayers, for example, are always addressed to our Father in Heaven and are closed “in the name of Jesus Christ.”

Bible scripture speaks of a “God of gods and Lord of lords” (Deuteronomy 10:17) and Paul taught that while there were many gods, mortals of this earth should worship only “God the Father” (1 Corinthians 8:6). Members of the LDS Church do in fact worship God the Father in the name of Christ as is taught in both ancient and modern scripture (Matthew 6:9; John 15:16; Colossians 3:17; 2 Nephi 32:9; Jacob 4:5; 3 Nephi 18:19; Moroni 10:4; Doctrine & Covenants 18:40; 20:19, 29; Moses 1:17; see also Exodus 15:11; 18:11; Psalms 97:9; 135:5; 136:2; 138:1; Daniel 11:36).

Are God and Christ Separate Beings?

Joseph Fielding Smith leaves no doubt that God the Father and Jesus Christ are separate and distinct beings. He has declared:

How plain it is that the Father and Son are separate Personages, yet one in power, wisdom and unity. Hence they are, with the Holy Spirit which carries out their will— one God or Presiding Council! (Answers to Gospel Questions, 1:4).

Jesus Christ likewise taught: “And now… I come to thee, Holy Father, keep through thine own name those whom thou hast given me, that they may be one [in purpose and unity] as we are” (John 17:11).

The scriptures are replete with examples of the separate nature and substance of the Father and the Son. Consider the following:

1.  God spoke from heaven while Christ was on the earth— Matthew 3:17; 17:5; Mark 1:11; Luke 3:22; John 12:28-30.

2. God is a separate witness of Christ— John 5:36-37; 8:17-18.

3. Christ was “with” God in the beginning— John 1:1-3, 10, 14; 6:38; 16:28; 17:3, 5, 24;20:21; 1 John 4:14; Ephesians 3:9.

4. Christ is God’s Son— Mark 9:7; John 3:16; 9:35-37; 17:1; 20:17, 21, 31; Ephesians 3:14; Hebrews 1:6; 5:5.

5. Christ prayed to his Father— Matthew 6:6-9; 26:39; 27:46; Luke 23:34; John 12:27-28; 16:26; 17:10-11.

6.  Christ was seen standing at the right hand of God— Mark 16:19; Luke 22:69; Acts 2:33; 7:55-56; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; 10:12; 1 Peter 3:22; Revelation 3:21.

7. The Father committed all judgment unto the Son— John 5:17-20, 22-23; Romans 2:16; 2 Timothy 4:1.

8. God anointed Jesus Christ— Acts 10:38; Hebrews 1:9.

9. God honored, blessed and glorified Christ— Matthew 12:18; John 5:26; 12:23; 17:1, 24; Acts 3:13; 5:30-31; 2 Peter 1:17-18; Philippians 2:9.

10. Jesus was raised up by God— Acts 5:30-31; 1 Peter 1:21.

11. God and Jesus are plural (we, our, us)— Genesis 1:26; Isaiah 6:8; John 14:23; 17:11, 22.

12. God “sent” Christ to atone for us— Mark 9:37; John 3:16; 5:24; 6:38; 7:28-29; 8:42; 12:44-45; 17:3-4, 6-10, 18, 25; 20:21; 1 John 4:14.

13. Christ asked men to pray to God in His name— Matthew 6:6; Colossians 3:17; Hebrews 7:25-26.

14. Christ spoke of His Father in heaven— Matthew 10:33; 16:15-19; John 14:12; 20:17.

15.Only God knew the exact time of the end; Christ did not then know— Mark 13:32; Matthew 24:36.

16. God the Father is Christ’s God— Mark 15:34; John 20:17; Ephesians 1:17; 1 Peter 1:3.

17. Christ’s will and doctrine were separate from God’s— Matthew 26:39-42; Luke 22:41-42; John 5:30; 7:16-17; 14:10.

18. Christ did His Father’s work, not His own— Luke 2:49-50; John 17:3-4.

19. Christ came in His Father’s name— John 5:43.

20. Christ came from and returned to God— John 14:12; 16:27-28, 30; 1 Peter 3:21-22.

21. The Father was “greater than” the Son— John 10:29; 14:28; 1 Corinthians 15:28.

22. We come to the Father only by the Son— John 14:6.

23. Christ will deliver up the kingdom to God— 1 Corinthians 15:24

24. Christ is mediator between God and men— 1 Tim. 2:5; Hebrews 8:6; 9:5; 12:24.

Since proponents of the “one substance” doctrine have never been able to explain how God can be His own son, stand by Himself, or why He would pray to Himself, they must describe it as a mystery. A mysterious God is not the God that Christ taught us we should come to “know” (John 17:3). (See also James E. Talmage, Articles of Faith, chap. 2.)

Do Latter-day Saints Believe in the Trinity?

Jesus Christ praying, artwork by Del Parson.

The answer to this question depends entirely on the inquirer’s definition of Trinity. Webster’s New Collegiate Dictionary defines the word Trinity as “the unity of Father, Son, and Holy Spirit as three persons in one Godhead….” The Random House College Dictionary adds to this definition a second alternative which allows also “the threefold personality of one Divine Being.” Although Webster’s definition would be considered a valid LDS description of the Godhead, the second Random House alternative definition would be considered by Mormons to be an apostate view.

Some today assert that belief in a mysterious unknowable Trinitarian god is essential to a claim of Christianity, but this requirement is not biblical. Colossians 2:9 is, at times, used to prove a Trinitarian concept. It states that “in him [Christ] dwelleth all the fullness of the Godhead bodily.” Though this scripture appears to vindicate belief in a Trinity, the Greek text does not justify this interpretation. The Greek word translated as Godhead in this verse is “theotes.” This word actually means divinity and is translated as such in many modern Bible translations. Accurately translated, this verse should read “in Christ the fullness of divinity dwells in bodily form” (see New International Version). Thus God is manifest to us in Christ but Christ is not God the Father.

It is important to note that the word Trinity appears nowhere in the King James Version nor any other reputable translation of the Bible. The term Godhead, on the other hand, is an accepted biblical term (Acts 17:29; Romans 1:20; Colossians 2:9) and the preferred title in the LDS Church (History of the Church, 6:473; Lectures on Faith, Lecture 5; A New Witness for the Articles of Faith, pp. 58-59). References to the Godhead as the Trinity are found in Church literature (Articles of Faith, pp. 39-41; Journal of Discourses, 6:95; History of the Church, Vol. 1, Intro., 80-81), but such usage clearly denotes a three-person Godhead and not a one-being concept (See also Van Hale, Defining the Mormon Doctrine of Deity, brochure, Mormon Misc. Reprint #6, p. 9).

The latter concept seems to have originated under the influence of Greek and other oriental philosophies during the period of apostasy following the death of the apostles (History of the Church, Vol. 1, Intro., 82-87). A study of Christianity prior to A.D. 325 reveals that the LDS interpretation of the Godhead was then the prevailing belief. Church fathers such as Ignatius, Justin Martyr, Origen, Athanasius and others argued that the Godhead consisted of separate Beings (see J. D. N. Kelly, Early Christian Doctrines, San Francisco, 1978, Harper and Row, pp. 93, 96, 129, 233). The first person to use the term Trinity appears to have been Tertullian in about A.D. 200. He used the term to refer to ideas which mentioned three and one.

Over a century later in A.D. 325, Emperor Constantine convened a delegation composed of about one-sixth of the bishops from throughout the Roman Empire. The stated purpose of this Council of Nicea, as it was called, was to achieve unity among the factions then existent. The three major groups with differing views regarding God’s nature, at length became two factions. The eastern (Arian) Christian view favored a three God concept while the western (Roman) view favored one supreme God, to whom all others were subordinated. Under extreme intimidation by the emperor, the Arian group was forced to go along with the Roman view. Arius and the bishops and priests who opposed the Nicean Creed and the “one substance” terminology adopted by the council were exiled. Constantine, in order to ensure future unity, also commanded that the writings of these men be burned (Journey to Eternal Life and Distractions Along the Way, James K. and Rose Seastrand, 1990, p. 132; History of the Church, Vol. 1, Intro., pp. 79-90).

The Nicean Creed stated that there was “one God and one Lord Jesus Christ the Son of God…” who was “one substance with the Father.” The Athanasian creed, which was an outgrowth of the Nicean Creed, typifies the modern concept of the Trinity. It speaks of an “incomprehensible” God which is completely foreign to Christ’s teachings. Jesus taught that “this is life eternal that [we] might know… the only true God, and Jesus Christ whom [God had] sent” (John 17:3). (See also Jeremiah 31:34; John 8:19; 14:7-9; Hebrews 8:10-11; 1 John 2:3-4; and 1 John 3:1-2, 6; 5:20.)

Thus the accepted Trinitarian concept of deity is the result of a compromise achieved without the benefit of apostles, prophets, or revelation and arrived at only when extreme pressure was exerted by a then-pagan emperor. The true concept of God is not that of an “unknown” or unknowable God (Acts 17:23) but one whose offspring we are (Acts 17:28-29) and in whose image we were created (Genesis 1:26-27). Our Heavenly Father loves us and wants us to know Him and become like Him (Matthew 5:48; 1 John 3:1-2). (See also Answers to Gospel Questions, 3:165-169.)

Michael Hickenbotham is the author of Answering Challenging Mormon Questions, which is still in print after 20 years.  He grew up in Southern California and has served full-time missions to France and the Brussels, Belgium/Netherlands Mission. He studied at Brigham Young University, where he met and married Kathy Walker and obtained a Bachelor’s degree in Mechanical Engineering. He also earned an MBA from Florida State University. He served in the US Air Force for 20 years and has filled numerous callings in the Church for over 45 years.  He and Kathy have 5 children and 17 grandchildren.

Citizens of Illinois outside of Nauvoo succeeded in getting Nauvoo’s charter revoked.  The action was understandable because of the many criminals who claimed to be Mormons, thus blackening the reputation of upstanding Latter-day Saints.  The revoking of the charter left the Saints without a legal government or the protection of their own militia.  The Twelve used guards to try to keep unsavory characters out of Nauvoo.  Sometimes boys followed them, whistling, until the people abandoned the town.  However, Nauvoo continued to grow.  In June of 1845 Brigham Young said the following about the city:

[The city] looks like a paradise. All the lots and land, which have heretofore been vacant and unoccupied, were enclosed in the spring, and planted with grain and vegetables, which makes it look more like a garden of gardens than a city. . . . Hundreds of acres of prairie land have also been enclosed, and are now under good cultivation, blooming with corn, wheat, potatoes, and other necessaries of life. Many strangers are pouring in to view the Temple and the city. They express their astonishment and surprise to see the rapid progress.

Nauvoo’s spectacular growth only increased the antagonism of the Mormon Church’s enemies.  Men accused of assassinating Joseph and Hyrum Smith were finally brought to trial.  The claim of the defense was that it was the people’s will that the prophet be disposed of, so no one should shoulder the blame.  All the accused were acquitted, and this emboldened the mobs who wanted to drive the Latter-day Saints out of Illinois.  Early in September of 1845, a mob of three hundred men led by Levi Williams systematically burned outlying Mormon farms and homes. They first raided Morley’s settlement and torched many unprotected homes, farm buildings, mills, and grain stacks. In mid-September Brigham Young asked for volunteers to rescue the besieged Saints. One hundred thirty-four teams were secured and immediately sent to bring the families of the outlying settlements in south Hancock County and north Adams County safely to Nauvoo.  Ensuing events proved that there would be no peace in Hancock County unless the Saints left.

Congressman Stephan A. Douglas was an advocate of manifest destiny—a philosophy advocating the growth of the United States completely across the continent. He counseled Church leaders to find a place to settle in the West and promised to use his influence in assisting their move. For some time Church leaders had planned a move to the Rocky Mountains, so these negotiations proceeded smoothly. Finally the Saints agreed to leave Nauvoo the following spring as soon as there was enough grass on the prairies to sustain their cattle and horses. Trustees of the Church would stay in Nauvoo to sell any remaining property.

Late in 1845 ordinances were performed in the nearly-completed Mormon temple, with rooms being dedicated to the Lord’s work as they were completed.  When enemies of the Church observed this increased temple activity, they renewed their oppression.  The Saints began to realize that they would be forced out of Nauvoo before the spring and favorable weather.  They worked day and night to provide the members with the temple ordinances they desired.  “On 3 February the Brethren planned to stop the ordinance work, and Brigham Young left the temple to make final preparation to leave the next day for the West. But seeing a large crowd gathered to receive their endowments, he compassionately returned to serve them. This delayed his departure for another two weeks. According to temple records, 5,615 Saints were endowed before going west, thus fulfilling one of Joseph Smith’s fondest desires.”

Many thousands of people responded to Latter-day Saint missionaries in England.  They sent funds to Nauvoo for the building of the temple, and began to make the journey to the U.S. to join the body of the Saints.  They became the strong backbone of the church membership.  Meanwhile, Parley P. Pratt and his companions were teaching in the eastern United States.  They discovered others of the Church who were spreading false doctrine and committing gross sins, causing many to be led astray.  The guilty parties were sent to Nauvoo for church discipline.

In 1842 Joseph Smith had prophesied that the Saints would continue to suffer much affliction and “some of you will live to go and assist in making settlements and build cities and see the Saints become a mighty people in the midst of the Rocky Mountains.”  Exploring groups were sent out to scout a good location for the Saints in the Rockies, and plans for the move advanced.  The great basin of Utah was settled upon.  Despite the onset of winter, Nauvoo was a hive of activity as the Saints began to prepare for the exodus.

The evacuation from western Illinois was originally planned for April 1846, but two new threats prompted an early, hasty exit. The first was the indictment against Brigham Young and eight other Apostles, accusing them of counterfeiting. The second was a warning by Governor Thomas Ford and others that federal troops in St. Louis planned to intercept the Mormons and destroy them. Years later it was learned that this was only a rumor started to induce the Saints to leave sooner than they had planned.

In January 1846 the Brethren decided to prepare several companies to leave at a moment’s notice. A committee was appointed to dispose of all property and effects left behind, including the temple and the Nauvoo House. The decision to leave was made on 2 February, and the first group, led by Charles Shumway, crossed the Mississippi River on 4 February. Soon there were several hundred Saints assembled in temporary camps in Iowa. Brigham Young and others who remained behind to administer endowments to the Saints did not leave Nauvoo until mid-February. Unfortunately too many left who were inadequately outfitted and chose to depart earlier than was wise.

The first difficulty (after abandoning beloved property) was crossing the Mississippi River.  The river froze over for a time, allowing wagons to cross it.  Ferries were used amidst floes of ice for the rest of the wagons.

If the Saints had left Nauvoo beginning in April, as originally planned, undoubtedly there would have been a more orderly exodus. The original blueprint called for twenty-five companies of one hundred families each with adequate provisions and presided over by a company captain. The companies were to have left at prearranged intervals to ensure order. But these plans were shattered by the Saints who panicked and did not want to be left behind after the Twelve had left. Many of the previously appointed captains abandoned their assignments to align themselves with the vanguard companies and be with the Twelve. But in spite of the confusion, there was optimism among the Saints in eastern Iowa. One of the most remarkable migrations in the history of Western civilization had begun.

*Parts of this article were adapted from the LDS Institute Church History Manual.