The Faith of Nephi and Lehi Facilitates Baptism of Fire and the Holy Ghost for 300 Lamanites

The prophet Moroni made the observation that “it was the faith of Nephi and Lehi that wrought the change upon the Lamanites, that they were baptized with fire and with the Holy Ghost” (Ether 12:14). The record of this event is found in Helaman 5. That account tells us that the brothers Nephi and Lehi (great-grandchildren of Alma the Younger) went on something like a preaching tour to both Nephites and Lamanites. They preached with “such great power and authority” (Helaman 5:18) that thousands of people were convinced to repent and be baptized. After arriving in a certain region controlled by Lamanites, they were “cast into prison many days without food” (Helaman 5:22). At this point, a mob or perhaps an organized army of about 300 angry Lamanites went into the prison to execute Nephi and Lehi. At some point in this operation of trying to slay the two brothers, and it might have been before they had even touched Nephi and Lehi or it might have been when Nephi’s and Lehi’s heads were on the chopping block, “Nephi and Lehi were encircled about as if by fire, even insomuch that they durst not lay their hands upon them for fear lest they should be burned. Nevertheless, Nephi and Lehi were not burned; and they were as standing in the midst of fire and were not burned.” (Helaman 5:23). Nephi and Lehi then started preaching to the mob and there was an earthquake right at that moment. Then the mob was “overshadowed with a cloud of darkness, and an awful solemn fear came upon them.” (Helaman 5:28). Then they heard a voice from heaven that pierced them to the soul telling them three times to stop the operation of executing the brother prophets and to repent. For added dramatic effect, God caused some more earthquakes that were big enough to be felt but not so big that the prison building would fall over.

God certainly had the attention of the mob and they were in a frame of mind where they were willing to make some drastic changes to their attitudes and belief structure. One of the members of the mob, Aminadab, a Nephite dissenter, happened to see Nephi and Lehi through the cloud of awful, solemn, and fearful darkness. He saw their faces shining and he saw that they were talking to someone, but he couldn’t see who they were talking to. The narrative doesn’t tell us how much time passed by from the moment that the cloud of darkness descended to the moment that Aminadab shouted to the rest of the mob to look at Nephi and Lehi. It could have been a few minutes, it could have been hours, it could have been an entire day or even longer. Well, the rest of the mob was impressed when they saw Nephi and Lehi’s shining faces. They asked Aminadab what to do to get rid of the cloud of darkness. He recommended, with certainty,  that they “repent, and cry unto the voice, even until ye shall have faith in Christ, who was taught unto you by Alma, and Amulek, and Zeezrom; and when ye shall do this, the cloud of darkness shall be removed from overshadowing you.” (Helaman 5:41).

All the members of the mob “did begin to cry unto the voice of him who had shaken the earth; yea, they did cry even until the cloud of darkness was dispersed.” (Helaman 5:42). The narrative does not tell us how much time they spent in prayer. I imagine that it was not just a couple of minutes, probably somewhere closer to an hour or more. I wouldn’t be surprised if three days went by from the time the cloud of darkness descended to this time when it dispersed because that would match the three days that Alma the Younger was in hell, the three days that Jonah was in the belly of the whale, the three days that Jesus was in the spirit world, and the three days of darkness in the Americas after Jesus was crucified. However long the mob was under the cloud of darkness, it was long enough for them to go from having every intention to carry out two murders to offering a sacrifice of a broken heart and a contrite spirit to God and Christ. After his crucifixion, Christ told the surviving Nephites and Lamanites that “whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the Lamanites, because of their faith in me at the time of their conversion, were baptized with fire and with the Holy Ghost, and they knew it not.”

The baptism of fire and the Holy Ghost that the reformed mob members experienced included the following elements:

§  A pillar of fire encircled each of the men

§  The entire prison looked like it was on fire, but it didn’t burst into flames

§  They were “filled with that joy which is unspeakable and full of glory” (Helaman 5:44)

§  Their hearts were filled with the Holy Spirit and with fire

§  They were able to speak with the tongue of angels and spoke marvelous words

§  They heard the voice of God saying “Peace, peace be unto you, because of your faith in my Well Beloved, who was from the foundation of the world.” (Helaman 5:47)

§  Angels come down from heaven to minister to them

The point is that the 300 Lamanites were baptized by fire and the Holy Ghost because, according to Moroni’s commentary, of the faith of Nephi and Lehi. Christ explained that it was because of their own faith in him. Putting the two together, I would say that it was the faith of Nephi and Lehi in the first place that provided the setting for the Lamanites to exercise their own faith to be baptized by fire and the Holy Ghost.

Faith is a covenant where God dictates the terms, defines the objective, and provides the evidence that the covenant exists. Then it is up to the individual to do the work and undergo the trials of the covenant. After that, God fulfills his part of the covenant. The account in Helaman 5 does not specify the faith-covenant given to Nephi and Lehi. However, it was very likely that they were acting within the framework of a faith-covenant. The elements of that faith-covenant would possibly have been:

§  The objective was to baptize the Lamanites by fire and the Holy ghost

§  Nephi and Lehi were instructed by God to go to a particular city to preach the gospel; they were told that they had to be willing to lay down their lives for this covenant and they knew that they would be required to suffer and sacrifice themselves in some way even if their lives were not ultimately required

§  The evidence was a revelation consisting only of words to their minds, a vision, or an angelic message, along with a witness from the Holy Ghost

§  Nephi and Lehi showed their faith by works by going to the city in question to preach

§  God did his part by allowing Nephi and Lehi to be put into prison where they would be in contact with the group of people that God wanted to baptize with fire

§  Nephi and Lehi endured the trial of near failure by being put into prison, starved, and then nearly executed

§  After the mob attempted to kill them, they had a visit from either Christ himself or an angel and had a conversation with that being; the conversation included Nephi and Lehi asking for the whole faith-covenant to be a success so that in spite of the murderous disposition of the mob and the suffering that they had received in prison, that the members of the mob would be baptized by fire and the Holy Ghost

§  Nephi and Lehi’s works, sacrifice, suffering, obedience, and intercession created the conditions for the members of the mob to exercise their own faith and reach a state of being of having a broken heart and contrite spirit

§  The covenant was fulfilled by God when he baptized the reformed mob members by fire and the Holy Ghost

All of this information is nice to know. But what does it mean for me? How action can I take with this understanding? My question is this – is it possible for me as a priesthood holder to enter into a faith-covenant with God where I can facilitate the baptism of fire and the Holy Ghost for other people? The answer coming to my mind right now is “yes, it is possible.” I’ll have to ponder on this to understand how to put it into practice, test it out, and write about it later.

Lorenzo Snow's Personal Account of the Baptism of Fire and the Holy Ghost

The following account is taken from “Biography and Family Record of Lorenzo Snow”, by Eliza R. Snow, pages 7-9.

I was baptized by Elder John Boynton, then one of the Twelve Apostles, June, 1836, in Kirtland, Ohio.  Previous to accepting the ordinance of baptism, in my investigations of the principles taught by the Latter-day Saints, which I proved, by comparison, to be the same as those mentioned in the New Testament taught by Christ and His Apostles, I was thoroughly convinced that obedience to those principles would impart miraculous powers, manifestations and revelations.  With sanguine expectations of this result, I received the baptism and ordinance of laying on of hands by one who professed to have divine authority; and, having thus yielded obedience to these ordinances, I was in constant expectation of the fulfillment of the promise of the reception of the Holy Ghost.

The manifestation did not immediately follow my baptism, as I had expected, but, although the time was deferred, when I did receive it, its realization was more perfect, tangible and miraculous than even my strongest hopes had led me to anticipate.

Some two or three weeks after I was baptized, one day while engaged in my studies, I began to reflect upon the fact that I had not obtained a knowledge of the truth of the work—that I had not realized the fulfillment of the promise ‘he that doeth my will shall know of the doctrine,’ and I began to feel very uneasy.  I laid aside my books, left the house, and wandered around through the fields under the oppressive influence of a gloomy, disconsolate spirit, while an indescribable cloud of darkness seemed to envelop me.  I had been accustomed, at the close of the day, to retire for secret prayer, to a grove a short distance from my lodgings, but at this time I felt no inclination to do so.  The spirit of prayer had departed and the heavens seemed like brass over my head.  At length, realizing that the usual time had come for secret prayer, I concluded I would not forego my evening service, and, as a matter of formality, knelt as I was in the habit of doing, and in my accustomed retired place, but not feeling as I was wont to feel.

I had no sooner opened by lips in an effort to pray, than I heard a sound, just above my head, like the rustling of silken robes, and immediately the Spirit of God descended upon me, completely enveloping my whole person, filling me, from the crown of my head to the soles of my feet, and O, the joy and happiness I felt!  No language can describe the almost instantaneous transition from a dense cloud of mental and spiritual darkness into a refulgence of light and knowledge, as it was at that time imparted to my understanding.  I then received a perfect knowledge that God lives, that Jesus Christ is the Son of God, and of the restoration of the holy Priesthood, and the fulness of the Gospel.  It was a complete baptism—a tangible immersion in the heavenly principle or element, the Holy Ghost; and even more real and physical in its effects upon every part of my system than the immersion by water; dispelling forever, so long as reason and memory last, all possibility of doubt or fear in relation to the fact handed down to us historically, that the ‘Babe of Bethlehem’ is truly the Son of God; also the fact that He is now being revealed to the children of men, and communicating knowledge, the same as in the Apostolic times.  I was perfectly satisfied, as well I might be, for my expectations were more than realized, I think I may safely say in an infinite degree.

I cannot tell how long I remained in the full flow of the blissful enjoyment and divine enlightenment, but it was several minutes before the celestial element which filled and surrounded me began gradually to withdraw.  On arising from my kneeling posture, with my heart swelling with gratitude to God, beyond the power of expression, I felt—I knew that He had conferred on me what only an omnipotent being can confer—that which is of greater value than all the wealth and honors worlds can bestow.  That night, as I retired to rest, the same wonderful manifestations were repeated, and continued to be for several successive nights.  The sweet remembrance of those glorious experiences, from that time to the present, bring them fresh before me, imparting an inspiring influence which pervades my whole being, and I trust will to the close of my earthly existence.

The Middle of The Way – The Baptism of Fire and the Holy Ghost

The prophet Nephi described the beginning of The Way as repentance and baptism in water. Repentance is a phase of spiritual development that maps to the altar of sacrifice in the tabernacle of Moses. Baptism in water is an event of spiritual development that maps to the laver in the tabernacle of Moses. Nephi says that the next major milestone of spiritual progression is baptism by fire and the Holy Ghost.

13) Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins [corresponds to the altar of sacrifice], witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism—yea, by following your Lord and your Savior down into the water [corresponds to the laver or wash basin], according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout praises unto the Holy One of Israel.

17) Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do [in this sense, Christ himself is The Way, see John 14:6]; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost [the entrance to the Holy Place of the tabernacle of Moses].

18) And then are ye in this strait and narrow path which leads to eternal life [from baptism, through the Holy Place, past the table of showbread and the sacred lampstand/menorah, through the veil, into the Holy of Holies]; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive.

19) And now, my beloved brethren, after ye have gotten into this strait and narrow path [or entered into that phase of spiritual development represented by the Holy Place in the tabernacle], I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save.

20) Wherefore, [what follows next are three steps that take you to the presence of God] ye must press forward with a steadfastness in Christ [step 1], having a perfect brightness of hope [step 2], and a love of God and of all men [step 3 – note that steps 2 and 3 are hope and love, which is charity, so it seems reasonable that step 1 is actually faith so that steps 1, 2 and 3 are faith, hope and charity]. Wherefore, [what follows next are three steps that take you to the presence of God from another perspective] if ye shall press forward, feasting upon the word of Christ [represented by the table of showbread], and endure to the end [represented by entering the Holy of Holies], behold, thus saith the Father [or, at that point, this is what the Father will say to you, and it is an oath or a promise, no longer conditional on passing through covenant trials]: Ye shall have eternal life. (2 Nephi 31:13, 17-20)

If we map Nephi’s language onto the layout of the tabernacle of Moses, it would look something like this:

Based on Nephi’s description of The Way and how it seems to map onto the layout of the tabernacle of Moses, the baptism of fire and the Holy Ghost is a transition from a telestial life to a terrestrial life. It is like being born into a terrestrial state. Other prophet-writers use phrases to describe this step of spiritual development such as ‘born again’, ‘born of God’, ‘born of the spirit’, and ‘born of Christ’.

When someone receives the baptism of fire and the Holy Ghost, he may or may not understand it. Jesus told the Nephites – “And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the Lamanites, because of their faith in me at the time of their conversion, were baptized with fire and with the Holy Ghost, and they knew it not.” (3 Nephi 9:20). There are two ways in which it may be true that someone has this experience and knows it not. One is that he has the experience, is very aware of something spiritual happening, but doesn’t know what it is. The other is that the experience is so subtle that he is not aware of it. In this second case, the way you can tell if you have been baptized by fire and the Holy Ghost is if you experience the after-effects.

Joseph Smith explained the effects of being baptized by fire and the Holy Ghost, which he calls the first Comforter:

There are two Comforters spoken of. One is the Holy Ghost, the same as given on the day of Pentecost, and that all Saints receive after faith, repentance, and baptism. This first Comforter or Holy Ghost has no other effect than pure intelligence. It is more powerful in expanding the mind, enlightening the understanding, and storing the intellect with present knowledge, of a man who is of the literal seed of Abraham, than one that is a Gentile, though it may not have half as much visible effect upon the body; for as the Holy Ghost falls upon one of the literal seed of Abraham, it is calm and serene; and his whole soul and body are only exercised by the pure spirit of intelligence; while the effect of the Holy Ghost upon a Gentile, is to purge out the old blood, and make him actually of the seed of Abraham. That man that has none of the blood of Abraham (naturally) must have a new creation by the Holy Ghost. In such a case, there may be more of a powerful effect upon the body, and visible to the eye, than upon an Israelite, while the Israelite at first might be far before the Gentile in pure intelligence. (TPJS, p. 150-151)

Apparently a person who is not descended from Abraham will have a more noticeable experience with the Holy Ghost than someone who is descended from Abraham. Notice how he explained that the emotional affects of the Holy Ghost are calm and serene, which are very subtle emotions. However, the Holy Ghost’s primary purpose is to impart knowledge or information, not sentiment. You may know if you have been baptized by fire and the Holy Ghost if you are learning the things of God. Joseph Smith further explained how to recognize the effect of the Spirit:

The Spirit of Revelation is in connection with these blessings [the first and second Comforters]. A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; (i.e.,) those things that were presented unto your minds by the Spirit of God, will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus. (TPJS, p. 151)

The apostle Paul does a fair job at contrasting the difference between someone who is still in the state of a natural man and someone who has been baptized by fire and the Holy Ghost and is thus able to learn the things of God:

7) But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory [note that this is information or knowledge, not emotion]:

8) Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

9) But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

10) But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

11) For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

12) Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God [in other words, they learned things about God and his works that they could not have understood if they hadn’t been already been baptized by fire and the Holy Ghost].

13) Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

14) But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

15) But he that is spiritual judgeth all things, yet he himself is judged of no man.

16) For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. (1 Corinthians 2:7-16)

The Holy Ghost has another primary purpose, and that is to sanctify a person by delivering the power of the atoning blood of Christ. Jesus explained – “Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day.” (3 Nephi 27:20). The word ‘sanctified’ comes from a Latin root that has the exact same meaning as the word ‘holy’, which comes from a Germanic root. A saint is the same as a holy person. To be sanctified has the same meaning as to be made holy. The words ‘holy’ and ‘sanctified’ describe a state that is equivalent to a celestial state. So we have this gospel algebra: holy = sanctified = celestial. As long as I am at it, the word ‘heavenly’ is the Germanic equivalent of the word ‘celestial’, which comes from a Latin root. So our gospel math now looks like this: holy = sanctified = celestial = heavenly. What is the point of that, you may ask. After being baptized by fire and the Holy Ghost and transitioning from a telestial state to a terrestrial state, the Holy Ghost imparts knowledge and power to assist you to be sanctified, or to transition to a celestial state. Alma the Younger describes people who become sanctified, or celestial, through priesthood service:

Now they [people who serve in the priesthood], after being sanctified [made holy or celestial] by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God. (Alma 13:12)

Perhaps you are wondering how I found the equation holy = sanctified = celestial = heavenly? The key was in these passages from Doctrine and Covenants 88:

2) Behold, this is pleasing unto your Lord, and the angels rejoice over you; the alms of your prayers have come up into the ears of the Lord of Sabaoth, and are recorded in the book of the names of the sanctified, even [‘even’ means ‘equivalent’] them of the celestial world [so the sanctified are those who are of the celestial world].

25) And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law—

26) Wherefore, it shall be sanctified [the earth, by keeping the celestial law will be sanctified, or made fit for the celestial kingdom] (D&C 88:2, 25-26)

I first realized that celestial = sanctified. Then with a little study of root words I found out that celestial = heavenly and sanctified = holy.

To summarize, by the baptism of fire and the Holy Ghost you become “a new creature” (2 Corinthians 5:17), being born into a terrestrial state of spirituality. You may or may not be aware of the actual moment of that transition. Some people experience that transition as an event where they know something spiritually powerful is happening. Others are not aware that God has affected the transition for them. However, the after-effects are similar for both groups of people. The Holy Ghost reveals information, wisdom, intelligence, and knowledge, especially revealing to “you all things what ye should do” (2 Nephi 32:5) until Christ “shall manifest himself unto you in the flesh” (2 Nephi 32:6). The Holy Ghost also applies “the atoning blood of Christ” (Mosiah 4:2) so that you may be sanctified and enter into “the celestial world” (D&C 88:2).

Faith and Priesthood

During General Conference a few years ago, I was struck by something said by Bishop Richard Edgley – “Because of my faith, I have activated the power of the priesthood that I hold and have been a partaker of the sweetness of the gospel and have embraced the saving ordinances.” (Faith –The Choice is Yours, https://www.lds.org/general-conference/2010/10/faith-the-choice-is-yours?lang=eng). According to Bishop Edgley, faith is what activates priesthood power. There is a very close relationship between faith and priesthood power. In some cases, the two principles of faith and priesthood are essentially the same.

Faith can be understood to be a covenant between God and man. The elements of such a covenant are:

1) The object, purpose, or final outcome of the covenant

2) The terms of the covenant, or what the two covenanting parties agree to do
3) Evidence that the covenant is valid and in force, such as a written revelation or simply a witness from the Holy Ghost
4) Man’s responsibility to do the physical work of the faith-covenant, to persevere through trials of the faith-covenant, to do the mental and spiritual work of praying, believing and hoping that God will do his part of the covenant
5) Fulfillment of the covenant where the original objective is accomplished

Joseph Smith understood that man may progress through successive points of faith (TPJS, p. 51) or degrees of faith (Lectures on Faith 7:9). He also understood that faith is a principle of power and that it was by His faith that God created the earth and the heavens and that by His faith he continues to govern all creation and existence:

13) As we receive by faith, all temporal blessings that we do receive, so we, in like manner, receive by faith all spiritual blessings, that we do receive. But faith is not only the principle of action, but of power, also, in all intelligent beings, whether in heaven, or on earth. Thus says the author of the epistle to the Hebrews. (11:3):

14) Through faith we understand that the worlds were framed by the word of God: so that things which are seen were not made of things which do appear.

15) By this we understand that the principle of power, which existed in the bosom of God, by which the worlds were framed, was faith; and that it is by reason of this principle of power, existing in the Deity, that all created things exist—so that all things in heaven, on earth, or under the earth, exist by reason of faith, as it existed in HIM.

16) Had it not been for the principle of faith the worlds would never have been framed, neither would man have been formed of the dust—it is the principle by which Jehovah works, and through which he exercises power over all temporal, as well as eternal things. Take this principle or attribute, (for it is an attribute) from the Deity and he would cease to exist.

17) Who cannot see, that if God framed the worlds by faith, that it is by faith that he exercises power over them, and that faith is the principle of power? And that if the principle of power, it must be so in man as well as in the Deity? This is the testimony of all the sacred writers, and the lesson which they have been endeavoring to teach to man.

24) Faith, then, is the first great governing principle which has power, dominion, and authority over all things: by it they exist, by it they are upheld, by it they are changed, or by it they remain, agreeably to the will of God. Without it, there is no power, and without power there could be no creation, nor existence! (Lectures on Faith 1:13-17, 24)

To summarize, faith is a covenant and a trial, has progressive levels, is a principle of power in man and is the power of God by which he creates and governs worlds. Priesthood is also a covenant and a trial, has progressive levels, is a principle of power in man and is the power of God by which he creates and governs worlds.

According to the Doctrine and Covenants, there is an “oath and covenant which belongeth to the priesthood. Therefore, all those who receive the priesthood, receive this oath and covenant of my Father, which he cannot break, neither can it be moved.” (D&C 84:39-40). When a man receives the priesthood, he is put under covenant. A covenant between man and God typically puts the man in a position of being tried or tested to see if he will fulfill his part of the covenant. Once the covenant, or faith-covenant, has been fulfilled, then the man is called ‘faithful’. A man must be faithful in obtaining progressive levels of priesthood, or fulfilling priesthood faith-covenants – “For whoso is faithful unto the obtaining these two priesthoods of which I have spoken [or fulfilling the covenant trials of two levels of priesthood], and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies.” (D&C 84:33).

Joseph Smith revealed information about the ancient prophet Melchizedek and how faith, trials, covenants, and priesthood orders were all closely interrelated:

26) Now Melchizedek was a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire.

27) And thus, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch,

28) It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God;

29) And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name.

30) For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course;

31) To put at defiance the armies of nations, to divide the earth, to break every band, to stand in the presence of God; to do all things according to his will, according to his command, subdue principalities and powers; and this by the will of the Son of God which was from before the foundation of the world.

32) And men having this faith, coming up unto this order of God, were translated and taken up into heaven. (JST Genesis 14:26-32)

The priesthood obviously has different levels to it. We frequently talk about two levels known as Aaronic and Melchizedek. Joseph Smith explained some of the differences between the different levels of priesthood:

Answer to the question, Was the Priesthood of Melchizedek taken away when Moses died? All Priesthood is Melchizedek, but there are different portions or degrees of it. That portion which brought Moses to speak with God face to face was taken away; but that which brought the ministry of angels remained. All the prophets had the Melchizedek Priesthood and were ordained by God himself. (TPJS, p. 180-181)

Joseph Smith said that “There are three grand orders of priesthood referred to” in Hebrews chapter 7 (TPJS, p. 322). These three orders likely correspond to the lesser (or Aaronic) priesthood, the greater (or Melchizedek) priesthood, and the “mysteries of the kingdom” that are referred to in D&C 84:18-26. Alma the Younger referred to three portions of “the word” using the same descriptors used in D&C 84 (the descriptors are lesser, greater, and mysteries) – “And therefore, he that will harden his heart, the same receiveth the lesser portion of the word [first level]; and he that will not harden his heart, to him is given the greater portion of the word [second level], until it is given unto him to know the mysteries of God [third level] until he know them in full.” (Alma 12:10). I would bet that the three grand orders of the priesthood and the three portions of “the word” all align with “the three principal rounds of Jacob’s ladder—the telestial, the terrestrial, and the celestial glories or kingdoms, where Paul saw and heard things which were not lawful for him to utter” (TPJS, p. 305). I would also bet that different degrees of faith that Lectures on Faith talks about would also align with the three degrees of glory. If you put it all into a table, it would look like this:

Portion of The Word Alma 12	Order of Priesthood Hebrews 7, D&C 84	Kingdom of Glory Jacob’s Ladder, D&C 76 and 88	Degree of Faith Lectures on Faith
Lesser portion	Lesser, Aaronic	Telestial	Principle of action
Greater portion	Greater, Melchizedek	Terrestrial	Principle of power
Mysteries of God	Mysteries of the kingdom, the knowledge of God, key and power of an endless life	Celestial	To lay hold upon eternal life, power to create or organize element and intelligence

If you mapped it all onto the layout of the tabernacle of Moses, it would something like this:

Like faith, priesthood is a principle of power in man, as described here – “No power or influence can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned; By kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile” (D&C 121:41-42).

Brigham Young described priesthood as “the law by which the worlds are, were, and will continue for ever and ever. It is that system which brings worlds into existence and peoples them, gives them their revolutions—their days, weeks, months, years, their seasons and times and by which they are rolled up as a scroll, as it were, and go into a higher state of existence” (DBY, 130). President Marion Romney also understood that God’s priesthood is the power by which he created the earth – “Well, the priesthood, as I have come to understand it through studying, is power. It’s the power that God used in the Creation. It is the power that he used to feed the people in the days of Moses.” (Priesthood, https://www.lds.org/general-conference/1982/04/priesthood?lang=eng).

Here are some additional passages of scripture, which all happen to be from The Book of Mormon, that describe the relationship between faith, power and priesthood orders:

20) I, Nephi, will show unto you that the tender mercies of the Lord [this is a description of the Lord fulfilling his part of a faith-covenant] are over all those whom he hath chosen [you are chosen after you pass a trial of faith], because of their faith [because of doing the work of their faith-covenants], to make them mighty even unto the power of deliverance [they are given powers associated with the celestial level]. (1 Nephi 1:20)

17) And it came to pass after I, Nephi, having heard all the words of my father, concerning the things which he saw in a vision, and also the things which he spake by the power of the Holy Ghost [the power of the Holy Ghost is more or less the same as the power of the priesthood], which power he received by faith [the work of a faith-covenant] on the Son of God—and the Son of God was the Messiah who should come—I, Nephi, was desirous also that I might see, and hear, and know of these things, by the power of the Holy Ghost, which is the gift of God unto all those who diligently seek him, as well in times of old as in the time that he should manifest himself unto the children of men. (1 Nephi 10:17)

10) But behold, when the time cometh that they shall dwindle in unbelief, after they have received so great blessings from the hand of the Lord—having a knowledge of the creation of the earth, and all men, knowing the great and marvelous works of the Lord from the creation of the world; having power given them to do all things [this is the power to control elements at the celestial level] by faith [by doing the work and passing the trials of faith-covenants]; having all the commandments from the beginning, and having been brought by his infinite goodness into this precious land of promise—behold, I say, if the day shall come that they will reject the Holy One of Israel, the true Messiah, their Redeemer and their God, behold, the judgments of him that is just shall rest upon them. (2 Nephi 1:10)

3) And this is the manner after which they were ordained—being called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith [what degree of faith is this – 1^st or 2^nd?], are called with a holy calling [3^rd or celestial level of faith, priesthood and glory], yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such.

4) And thus they have been called to this holy calling [advanced to the 3^rd level] on account of their faith [on account of fulfilling the 1^st and 2^ndlevels], while others would reject the Spirit of God on account of the hardness of their hearts and blindness of their minds, while, if it had not been for this they might have had as great privilege as their brethren.

10) Now, as I said concerning the holy order, or this high priesthood, there were many who were ordained and became high priests of God [the 3^rd level]; and it was on account of their exceeding faith and repentance, and their righteousness before God, they choosing to repent and work righteousness rather than to perish;

11) Therefore they were called after this holy order, and were sanctified, and their garments were washed white through the blood of the Lamb. (Alma 13:3-4, 10-11)

28) And Alma and Amulek came forth out of the prison, and they were not hurt; for the Lord had granted unto them power [celestial level, or power to create], according to their faith which was in Christ [or, according to the fact that they fulfilled the faith-covenants corresponding to the telestial and terrestrial levels]. And they straightway came forth out of the prison; and they were loosed from their bands; and the prison had fallen to the earth, and every soul within the walls thereof, save it were Alma and Amulek, was slain; and they straightway came forth into the city. (Alma 14:28)

35) And a portion of that Spirit dwelleth in me, which giveth me knowledge, and also power according to my faith and desires which are in God. (Alma 18:35) [Notice the relationship between spirit, knowledge, power, faith and desire!]

10) Behold it was by faith that they of old were called after the holy order of God. (Ether 12:10) [Could it be that “the holy order of God” is the third grand order of priesthood, corresponding to a celestial glory, and that men, and women, reached that level after fulfilling the degrees of faith corresponding to telestial and terrestrial glories?]

33) And Christ hath said: If ye will have faith in me [or, if you have a faith-covenant and pass the associated trials] ye shall have power to do whatsoever thing is expedient in me. (Moroni 7:33)

7) And ye may know that he is, by the power of the Holy Ghost; wherefore I would exhort you that ye deny not the power of God; for he worketh by power [God fulfills his part of a faith-covenant], according to the faith of the children of men [or, as people fulfill their part of a faith-covenant], the same today and tomorrow, and forever. (Moroni 10:7)

Priesthood Power Comes by Having a Broken Heart and a Contrite Spirit

The prophet-historian Mormon tells us the following about the sons of Mosiah during their mission to the Lamanite:

2) Now these sons of Mosiah … had waxed strong in the knowledge of the truth; for they were men of a sound understanding and they had searched the scriptures diligently, that they might know the word of God.

3) But this is not all; they had given themselves to much prayer, and fasting; therefore they had the spirit of prophecy, and the spirit of revelation, and when they taught, they taught with power and authority of God. (Alma 17:2-3)

They taught with “power and authority of God”, meaning that they had priesthood power when they taught. Their priesthood power, or power and authority of God, came from having the spirit of prophecy and the spirit of revelation. They were given those gifts of the spirit because they had regularly studied the scriptures, fasted and prayed. The apostle Paul defined what it means to possess the spiritual gift of prophesy –

1) Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.

2) For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.

3) But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. (1 Corinthians 14:1-3)

The key points in that passage are that the gift of prophecy is exercised through speaking and that you speak things that are edifying, exhorting, and comforting. Apparently the gift of prophecy is not centered in correctly predicting the future, as might be expected. The exhortation aspect of the gift of prophecy could mean conditionally predicting the future in terms of an if-then situation, such as if you don’t repent then God will allow destruction to happen, or if you repent then the destruction won’t happen. However, the two other aspects of the gift of prophecy are very positive – to edify, which means to build up, and to comfort, which means to strengthen. When a man preaches in meekness with the power of the priesthood and by the spirit of prophecy, then “he that preacheth and he that receiveth, understand one another, and both are edified and rejoice together. And that which doth not edify is not of God, and is darkness. That which is of God is light; and he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day.” (D&C 50:22-24).

 In this next verse, notice how closely connected edifying language, which is the spirit of prophecy, which is part of priesthood power, is to being meek and having a contrite spirit – “He that speaketh, whose spirit is contrite, whose language is meek and edifieth, the same is of God if he obey mine ordinances.” (D&C 52:16). In addition to edification, exhortation, and comfort, “the testimony of Jesus is the spirit of prophecy” (Revelation 19:10). The prophet Mormon commented on the connection between the testimony of Jesus, the spirit of prophecy, and the priesthood – “And Alma went and began to declare the word of God unto the church which was established in the valley of Gideon, according to the revelation of the truth of the word which had been spoken by his fathers, and according to the spirit of prophecy which was in him, according to the testimony of Jesus Christ, the Son of God, who should come to redeem his people from their sins, and the holy order by which he was called. And thus it is written. Amen.” (Alma 6:8). 

Joseph Smith was given to understand rather directly the need to be meek and gentle, which is more or less the same as having a broken heart and a contrite spirit, and exercising true priesthood power – “No power or influence can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned; By kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile” (D&C 121:41-42).

Keeping in mind that pride is the opposite of having a broken heart and contrite spirit, and that being humble is part of it, then this bit of wisdom from President Uchtdorf should have a lot of meaning – “Pride is a switch that turns off priesthood power. Humility is a switch that turns it on.” (https://www.lds.org/general-conference/2010/10/pride-and-the-priesthood?lang=eng). In other words, priesthood power is turned on by developing a broken heart and a contrite spirit.

The Beatitudes and a Broken Heart and Contrite Spirit

The beatitudes can be read as describing the progressive steps from our current fallen state towards returning to God’s presence. However, they can also be read as describing what it is to have a broken heart and a contrite spirit. Or, they describe the progressive levels of offering a broken heart and a contrite spirit to God. Here is the version of the beatitudes that Christ gave to the Nephites:

3) Yea, blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven.

4) And again, blessed are all they that mourn, for they shall be comforted.

5) And blessed are the meek, for they shall inherit the earth.

6) And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost.

7) And blessed are the merciful, for they shall obtain mercy.

8) And blessed are all the pure in heart, for they shall see God.

9) And blessed are all the peacemakers, for they shall be called the children of God.

10) And blessed are all they who are persecuted for my name’s sake, for theirs is the kingdom of heaven.

11) And blessed are ye when men shall revile you and persecute, and shall say all manner of evil against you falsely, for my sake;

12) For ye shall have great joy and be exceedingly glad, for great shall be your reward in heaven; for so persecuted they the prophets who were before you. (3 Nephi 12:3-12)

To offer a broken heart and a contrite spirit means that you:

§  are poor in spirit and come unto Christ
§  mourn (for your own weakness and you mourn with those who mourn)
§  are meek
§  hunger and thirst after righteousness
§  are merciful
§  have a pure heart
§  are a peacemaker
§  are persecuted

Pride is the Opposite of a Broken Heart and a Contrite Spirit

From my study and pondering, I have come to understand that pride is the opposite of a broken heart and a contrite spirit. Both can be temporary emotional states of being as well as longer-term character traits. Having a broken heart and a contrite spirit means being open to God, focused on spirituality, teachable, penitent, courageous, humble, meek, lowly in heart, submissive to God, patient, full of love, keenly aware of your own humanity and divinity, aware of the needs of those around you, and seeking the welfare of others and praying for others. Pride means being closed to God, focused on things of the world such as material wealth and titles and social status, competitive, self-centered, envious, jealous, high-minded, vengeful, and seeking your own comfort and status, even at the expense of others. Pride is also an ego, a false mask of identity, and a sense of self defined in worldly ways. President Benson defined pride in his classic talk, Beware of Pride (https://www.lds.org/general-conference/1989/04/beware-of-pride?lang=eng):

Most of us think of pride as self-centeredness, conceit, boastfulness, arrogance, or haughtiness. All of these are elements of the sin, but the heart, or core, is still missing.

The central feature of pride is enmity—enmity toward God and enmity toward our fellowmen. Enmity means “hatred toward, hostility to, or a state of opposition.” It is the power by which Satan wishes to reign over us.

Pride is essentially competitive in nature. We pit our will against God’s. When we direct our pride toward God, it is in the spirit of “my will and not thine be done.” As Paul said, they “seek their own, not the things which are Jesus Christ’s.” (Philip. 2:21.)

Our will in competition to God’s will allows desires, appetites, and passions to go unbridled. (See Alma 38:12; 3 Ne. 12:30.)

The proud cannot accept the authority of God giving direction to their lives. (See Hel. 12:6.) They pit their perceptions of truth against God’s great knowledge, their abilities versus God’s priesthood power, their accomplishments against His mighty works.

Our enmity toward God takes on many labels, such as rebellion, hard-heartedness, stiff-neckedness, unrepentant, puffed up, easily offended, and sign seekers. The proud wish God would agree with them. They aren’t interested in changing their opinions to agree with God’s.

Another major portion of this very prevalent sin of pride is enmity toward our fellowmen. We are tempted daily to elevate ourselves above others and diminish them. (See Hel. 6:17; D&C 58:41.)

The proud make every man their adversary by pitting their intellects, opinions, works, wealth, talents, or any other worldly measuring device against others. In the words of C. S. Lewis: “Pride gets no pleasure out of having something, only out of having more of it than the next man. … It is the comparison that makes you proud: the pleasure of being above the rest. Once the element of competition has gone, pride has gone.” (Mere Christianity, New York: Macmillan, 1952, pp. 109–10.)

President Uchtdorf described pride as follows, including some important insights into envy and pride:

When our hearts are filled with pride, we commit a grave sin, for we violate the two great commandments. Instead of worshipping God and loving our neighbor, we reveal the real object of our worship and love—the image we see in the mirror.

Pride is the great sin of self-elevation. It is for so many a personal Rameumptom, a holy stand that justifies envy, greed, and vanity. In a sense, pride is the original sin, for before the foundations of this earth, pride felled Lucifer, a son of the morning “who was in authority in the presence of God.” If pride can corrupt one as capable and promising as this, should we not examine our own souls as well?

Pride is a deadly cancer. It is a gateway sin that leads to a host of other human weaknesses. In fact, it could be said that every other sin is, in essence, a manifestation of pride.

This sin has many faces. It leads some to revel in their own perceived self-worth, accomplishments, talents, wealth, or position. They count these blessings as evidence of being “chosen,” “superior,” or “more righteous” than others. This is the sin of “Thank God I am more special than you.” At its core is the desire to be admired or envied. It is the sin of self-glorification.

For others, pride turns to envy: they look bitterly at those who have better positions, more talents, or greater possessions than they do. They seek to hurt, diminish, and tear down others in a misguided and unworthy attempt at self-elevation. When those they envy stumble or suffer, they secretly cheer. (https://www.lds.org/general-conference/2010/10/pride-and-the-priesthood?lang=eng)

According to Elder Bruce Porter of the Seventy, the sacrifice of a broken heart and a contrite spirit “is a sacrifice of pride in all its forms.” Here is what he said in context:

The Savior’s perfect submission to the Eternal Father is the very essence of a broken heart and a contrite spirit. Christ’s example teaches us that a broken heart is an eternal attribute of godliness. When our hearts are broken, we are completely open to the Spirit of God and recognize our dependence on Him for all that we have and all that we are. The sacrifice so entailed is a sacrifice of pride in all its forms. Like malleable clay in the hands of a skilled potter, the brokenhearted can be molded and shaped in the hands of the Master. (A Broken Heart and a Contrite Spirit, https://www.lds.org/ensign/2007/11/a-broken-heart-and-a-contrite-spirit?lang=eng)

In addition, Elder Porter equated having a broken heart and contrite spirit to being meek and lowly in heart:

As in all things, the Savior’s life offers us the perfect example: though Jesus of Nazareth was utterly without sin, He walked through life with a broken heart and a contrite spirit, as manifested by His submission to the will of the Father. “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38). To His disciples He said, “Learn of me; for I am meek and lowly in heart” (Matthew 11:29). And when the time came to pay the ultimate sacrifice entailed in the Atonement, Christ shrank not to partake of the bitter cup but submitted completely to His Father’s will.

Elder Porter also described the close relationship between the phrases repentance, humility, penitent, submissive, and having a broken heart and a contrite spirit:

A broken heart and a contrite spirit are also preconditions to repentance. Lehi taught:

“Wherefore, redemption cometh in and through the Holy Messiah. …

“Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered” (2 Nephi 2:6–7).

Those who have a broken heart and a contrite spirit are willing to do anything and everything that God asks of them, without resistance or resentment. We cease doing things our way and learn to do them God’s way instead. In such a condition of submissiveness, the Atonement can take effect and true repentance can occur. The penitent will then experience the sanctifying power of the Holy Ghost, which will fill them with peace of conscience and the joy of reconciliation with God. In a wondrous union of divine attributes, the same God who teaches us to walk with a broken heart invites us to rejoice and to be of good cheer.

When we have received a forgiveness of sins, a broken heart serves as a divine shield against temptation. Nephi prayed, “May the gates of hell be shut continually before me, because that my heart is broken and my spirit is contrite!” (2 Nephi 4:32). King Benjamin taught his people that if they would walk in the depths of humility, they might ever rejoice, “be filled with the love of God, and always retain a remission of … sins” (Mosiah 4:12). When we yield our hearts to the Lord, the attractions of the world simply lose their luster.

There is yet another dimension of a broken heart—namely, our deep gratitude for Christ’s suffering on our behalf. In Gethsemane, the Savior “descended below all things” (D&C 88:6) as He bore the burden of sin for every human being. At Golgotha, He “poured out his soul unto death” (Isaiah 53:12), and His great heart literally broke with an all-encompassing love for the children of God. When we remember the Savior and His suffering, our hearts too will break in gratitude for the Anointed One.

As we make the sacrifice to Him of all that we have and all that we are, the Lord will fill our hearts with peace. He will “bind up the brokenhearted” (Isaiah 61:1) and grace our lives with the love of God, “sweet above all that is sweet, … and pure above all that is pure” (Alma 32:42).

President George Q. Cannon on a Broken Heart and a Contrite Spirit

Here is a somewhat lengthy passage from an excellent talk that President George Q. Cannon gave on what it means to offer a broken heart and a contrite spirit:

The Lord requires all his people in these days to bring unto him a sacrifice. In olden times, before the coming of the Lord Jesus, we read in the Bible that the people brought their offerings of oxen, of sheep, of fowls of various kinds. These were burnt offerings, [Gen. 8:20] they were sacrifices, the blood of animals flowed, [Ex. 20:24] and the sins of the people apparently were remitted by their obedience to these requirements. [Num.18:9] But the Lord has said respecting us, that the offering he requires at our hands is a broken heart and a contrite spirit. Let me ask you—and in asking you—I ask myself—do you, when you go unto the Lord, bring this offering, or do you go to God without asking him in this spirit and in this manner? If you go to the Lord with a broken heart and a contrite spirit, he will show [3 Ne. 9:20]

[Ps. 51:17][D&C 59:8][2 Ne. 2:7] to you all your faults, and all your weaknesses, he will bring plainly before you wherein you have come short in doing his will, and when you see yourself in the light of that spirit instead of being filled with pride, you will feel to abase yourselves and bring yourselves down in the very dust of humility; your own unworthiness will be so plain before you, that if pride should come into your heart at any time, you will almost be shocked at it, and you will feel to put it away from you. It is in this way that we as Latter-day Saints should live. There is enough taught to us in the Bible, in the Book of Mormon, in the Doctrine and Covenants, and by our leaders from time to time, to guide us into the presence of God Our Heavenly Father. We should be the most humble people on the face of the earth. Why? Because God in communicating to us the knowledge of our weakness and faults, will give us humility. We should be the most thankful people upon the earth. Why? Because owing to the abundance of God's goodness and mercy to us, and realizing it as we should do, it will fill us with a thankfulness that words could not express; our hearts would overflow with extreme gratitude to the Lord our God for the blessings that we enjoy. Under these circumstances should there be any murmuring? Not any. Should we find fault with our condition and our circumstances? Certainly not, if we are living the religion which God has revealed to us. Should there be any quarrelling or faultfinding? No; because where the Spirit of God exists there is no disposition of this character. There is a manifestation to suffer wrong rather than to do wrong; not to revile, not to prosecute, not to assail back when we are assailed. If a brother comes up to me, he is in a bad temper, he says something that is annoying, and I lose my temper and reply in the same spirit, do I do right? Certainly not. However much the provocation may be, it is not my duty as a Latter-day Saint, as a professed follower of Jesus Christ, to indulge in any such feeling or expression. Well, but one may ask, have we to submit to abuse? Yes, that is one of the requirements of the Gospel, that you shall submit to abuse. Have we to submit to wrong? Yes, if somebody attempts to wrong you, it is your duty as professed followers of Jesus Christ to submit to that. Supposing I am struck, must I submit to a blow? Yes, I must, or else I am not carrying out the principles of my religion. Well, but suppose a person tells falsehoods concerning me, assails me and reviles me, must I submit to this? Yes. Why? Because the requirements of the Gospel of the Lord Jesus Christ are that we should do so, that we should not quarrel, that we should suffer evil and wrong and pray for the person who does these things to us. This is a [Matt. 5:44] hard lesson I know. Some men would think their children cowards unless they would fight when they were struck. They teach their children to strike back when struck, to resent attacks upon them. Then, again, if one man calls another a liar, the first thing we know the man is knocked down, and as a result of training he would be considered unmanly if he did not resent the insult in this way. I am very glad, however, that a change has taken place in this respect. There must be changes of this kind among us. If a man forgets himself so far as to call his brother a liar, or any other offensive name, there should be enough of the Spirit of God and the spirit of patience and the spirit of self-respect left in the brother to bear the insult without resenting in the same spirit. Would this make us pusillanimous? Would this make us a people devoid of spirit? Certainly not; there is plenty of room for the exercising of all the spirit we have in coping with the difficulties we have in life without exercising it in that manner, without expending it in senseless quarrels. If we have this spirit to which I have alluded, this meek, humble, broken and contrite spirit, will it not produce union? Yes, it will, it will produce union and love, and I wish to say to all who are here tonight, that it is the duty of every man and woman in this Church to live at peace with him and herself, and then to live at peace with everybody else, husbands with wives, wives with husbands, parents with children, children with parents, brothers with sisters and sisters with brothers; this is the duty that God requires at our hands. I am speaking now of something which is not an abstract theory, that cannot be carried out; I am speaking of that which can be carried out, which everyone of us can carry out, and of results which can be accomplished in the midst of this people. (JD 22:98-109)

Offering a Broken Heart and a Contrite Spirit

If you refer back to the layout of the tabernacle of Moses, you will notice that the first “station” when you enter the outer courtyard is the altar of sacrifice, and that it represents obedience and sacrifice. This is the first step in our real-life journey from being born into this fallen world back to God’s presence. Obedience and sacrifice are essentially the same as faith and repentance, especially at this early stage of spiritual progression. These two pairs of principles describe different viewpoints of this initial phase of The Way.

Anciently, such as when the tabernacle of Moses was in operation, sacrificial animals (sheep, goats, and cattle) were offered as burnt sacrifices on the altar of sacrifice. After Christ was crucified, he told the Nephites and Lamanites the following about the new sacrifice:

19) And ye shall offer up unto me no more the shedding of blood; yea, your sacrifices and your burnt offerings shall be done away, for I will accept none of your sacrifices and your burnt offerings [but he will explain the sacrifice that he will accept].

20) And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit [this is the acceptable offering]. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the Lamanites, because of their faith [pistis covenant] in me at the time of their conversion [conversion = repentance], were baptized with fire and with the Holy Ghost, and they knew it not. (3 Nephi 9:19-20)

The sacrifice of a broken heart and contrite spirit replaced the temple ordinance of a burnt animal sacrifice. But what does it mean to sacrifice a broken heart and a contrite spirit?

One clue to what it means to offer a broken heart and contrite is spirit is that it replaced animal sacrifice. Animal sacrifice represents the subdual of our “animal” nature, or carnal nature. King Benjamin called this part of us the “natural man”, which is an “enemy to God”. He advised us to put this part of us off in exchange for a saintly, or holy, nature. This is part of what it means to offer a broken heart and a contrite spirit – to put off, or slay, the natural man and become a saint with the child-like qualities of humility, love, and meekness. The apostle Paul described putting off the natural man this way – “that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Romans 6:6) – and becoming a saint through the atonement of Christ as “put[ting] on Christ” (Galatians 3:27).

However, there is more to the meaning of offering a broken heart and a contrite spirit. In my own words, to offer a broken heart includes the following aspects of understanding yourself and your relationship to God:

§  To see and understand the paradoxical extremes of your own self – your own carnal nature and your own innate divinity

§  To detach from the cares and distractions of the world, to not be overly concerned or anxious about wealth, fame, and pleasure (whether sinful or not); I call this “unplugging from Babylon”

§  To understand the loving, good, merciful, and just nature of God enough to believe in him and his work with you to make you fit for his kingdom

§  To be willing to learn and to change and develop in whatever way God desires for you

To offer a contrite spirit includes the following aspects of understanding your relationship with others and God’s relationship with others:

§  To see others the way God sees them, as precious souls of great worth, and to see the godly potential in others

§  When others hurt you in any way, to return good for evil, love for hate, to pray for your enemies, even if they are your enemies only temporarily, which may occasionally be the case with family members

The phrase “a broken heart and a contrite spirit” can refer to a state of being. We may go in and out of this state of being, depending on our mental and emotional frame of heart and mind. Other words and phrases that are essentially synonymous with a broken heart and a contrite spirit include meekness, meek and lowly in heart (Matthew 11:29), lowliness of heart (1 Nephi 2:19), humility, to see your weakness (Ether 12:37), to view yourself in your own carnal state (Mosiah 4:2), and to become as a child (Mosiah 3:19).

Elder Enzio Busche said this about being in a state of meekness and lowliness of heart:

Initiated by the hearing of the word of truth, a disciple of Christ is therefore constantly, even in the midst of all regular activities, striving all day long through silent prayer and contemplation to be in the depth of self-awareness to keep him in the state of meekness and lowliness of heart. It is the prophet Moroni who points out that “because of meekness and lowliness of heart cometh the visitation of the Holy Ghost, which Comforter filleth with hope and perfect love”

Enlightened by the Spirit of truth, we will then be able to pray for the increased ability to endure truth and not to be made angry by it (see 2 Ne. 28:28). In the depth of such a prayer, we may finally be led to that lonesome place where we suddenly see ourselves naked in all soberness. Gone are all the little lies of self-defense. We see ourselves in our vanities and false hopes for carnal security. We are shocked to see our many deficiencies, our lack of gratitude for the smallest things. We are now at that sacred place that seemingly only a few have courage to enter, because this is that horrible place of unquenchable pain in fire and burning. This is that place where true repentance is born. This is that place where the conversion and the rebirth of the soul are happening. This is the place where the prophets were before they were called to serve. This is the place where converts find themselves before they can have the desire to be baptized for the remission of their sins. This is the place where sanctifications and rededications and renewal of covenants are happening. This is the place where suddenly the atonement of Christ is understood and embraced. This is the place where suddenly, when commitments have solemnly been established, the soul begins to “sing the song of redeeming love” and indestructible faith in Christ is born (Alma 5:26). This is the place where we suddenly see the heavens open as we feel the full impact of the love of our Heavenly Father, which fills us with indescribable joy. With this fulfillment of love in our hearts, we will never be happy anymore just by being ourselves or living our own lives. We will not be satisfied until we have surrendered our lives into the arms of the loving Christ, and until He has become the doer of all our deeds and He has become the speaker of all our words. As He has said,

“I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” (John 15:5). (Truth is the Issue, https://www.lds.org/ensign/1993/11/truth-is-the-issue?lang=eng)

I have also come to understand that there are progressive levels of offering a broken heart and a contrite spirit. Alternatively, the offering of a broken heart and a contrite spirit can be understood as a nearly life-long process. Either way you look at it, the initial offering happens at the beginning of The Way to Eternal Life. The ultimate offering of a broken heart and a contrite spirit comes after entering into the presence of God.

One scripture in the Doctrine and Covenants tells us that we may know whether or not we have a broken heart and a contrite spirit. It also tells us that may know whether or not we accepted by God – “Verily I say unto you, all among them who know their hearts are honest, and are broken, and their spirits contrite, and are willing to observe their covenants by sacrifice—yea, every sacrifice which I, the Lord, shall command—they are accepted of me.” (D&C 97:8). Elder Erich Kopischke of the Seventy said the following about these concepts:

First, we need to know that our hearts are honest and broken. How do we know that? We begin by engaging in sincere self-reflection. The heart is the center of our feelings. As we look into our hearts, we screen ourselves. What no one around us knows, we surely know. We know our motives and desires. When we engage in sincere, honest reflection, we do not rationalize or deceive ourselves.

There is also a way to judge if our hearts are broken. A broken heart is a soft, an open, and a receptive heart. When I hear the Savior say, “Behold, I stand at the door, and knock,” I hear Him knocking at the door of my heart. If I open this door to Him, I am more responsive to the invitations of the Spirit, and I am more accepting of God’s will.

As we sincerely and prayerfully ponder the extent to which our hearts are honest and broken, we will be taught by the Holy Ghost. We will receive a sweet confirmation or gentle correction, inviting us to act.

A contrite spirit is manifest by our willingness and determination to act. We are willing to humble ourselves before God, willing to repent, willing to learn, and willing to change. We are willing to pray, “Not my will, but thine, be done.”

Having the Holy Ghost as our constant companion is the ultimate indicator of being accepted of God.

Seeking and receiving the acceptance of the Lord will lead to the knowledge that we are chosen and blessed by Him. We will gain increased confidence that He will lead us and direct us for good. His tender mercies will become evident in our hearts, in our lives, and in our families. (Being Accepted of the Lord, https://www.lds.org/ensign/2013/05/being-accepted-of-the-lord?lang=eng)

LeGrand Baker describes one who offers a broken heart and a contrite spirit this way:

[One with a broken heart is one] whose mind is still open to new ideas and who has cleansed his emotions from the debility of prejudice. It is one who can see the world—and more especially the people in it—as God sees them, as they really are in sacred time. Thus the clay pot is broken, but its little pieces might be put together and restructured into something different. A broken heart is like that—subject to becoming different from what it was before.

For one’s spirit to be contrite, it must be hurt by others. For one’s sacrifice to be a contrite spirit, one must willingly take upon oneself the pain and sorrow of other people.

In short, what the Savior requires of us is the same sacrifice that he made—but a sacrifice that is within the limits of our ability. To sacrifice one’s Self is to set one’s Self apart from the world and make one sacred. The sacrifice is accomplished when our preconceptions and prejudices are opened to the Savior’s light so we see that others have real value and we extend our Selves to try to take away some of the hurt this world imposes upon them. To make that sacrifice is to open one’s Self to the fulfillment of the Lord’s promise:

26) A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

27) And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. (Ezekiel 36:26-27)

Then will the prayer of the psalms be made reality:

10) Create in me a clean heart, O God;

and renew a right spirit within me.

11) Cast me not away from thy presence;

and take not thy holy spirit from me.

12) Restore unto me the joy of thy salvation;

and uphold me with thy free spirit. (Psalm 51:10-12)

               

(http://www.legrandlbaker.org/2012/10/31/3-nephi-919-20-legrand-baker-broken-heart-and-contrite-spirit/)