The Place of the Sacrament in The Way to Eternal Life

This is part 1 of 2 of a lesson I wrote for Elders Quorum on the symbolism of the sacrament. I tried to write it so that even a recent convert would understand. Maybe I achieved that purpose, maybe not.

INTRODUCTION

In order to better understand the sacrament, it is useful to understand the steps of spiritual progression that begin with faith, repentance and baptism, and culminate with entering God’s presence and being given a promise of eternal life. The scriptures use different phrases to describe these steps of spiritual progression such as “the way” and “the doctrine of Christ” (2 Nephi 31:21), “paths of righteousness” (Psalm 23:3), and “the way of eternal life” (2 Nephi 10:23). These steps are represented by the layout of the tabernacle of Moses. The showbread in the tabernacle corresponds to our ordinance of the sacrament today. The showbread and the sacrament represent the step in the journey of spiritual progression just prior to entering the presence of God.

Each step in the administration of the sacrament has symbolic meaning. It is like the enactment of a great drama. The steps that will be considered are preparation of the sacrament, singing a hymn, breaking the bread, offering the sacramental prayers, passing the sacrament, partaking of the sacrament, and returning the empty trays.

THE TABERNACLE OF MOSES AND THE STEPS OF SPIRITUAL PROGRESSION

The picture of the layout of the tabernacle of Moses above comes from a lesson titled “The House of the Lord in the Wilderness” from an LDS Church Education System Institute manual (http://www.ldsces.org/manuals/old-testament-institute-student-manual-1/ot-in1-04-exo-13.asp; I shifted the labels on left-hand side slightly in order to better align with the layout and then rotated it 180 degrees). The tabernacle represents the phases of a person’s spiritual journey from being a born into a fallen world to returning to the presence of God. The outer courtyard with the altar of sacrifice and the laver represents the phase of spiritual development where a person first develops faith in Christ, repents, and is baptized. This corresponds to a telestial level of spirituality and testing. At this level, you repent of major sins, particularly sins of commission (things that you actually do that are not right). At this level, the major test is to do the right things. One person’s experience at this level will be similar to other people’s experience at this level.

Receiving the Holy Ghost, or being baptized by fire and the Holy Ghost, is represented by the entrance to the Holy Place. In real life, it is a transition from a telestial level to a terrestrial level of spirituality and testing. At this level, you repent of smaller sins, particularly sins of omission (things that you should do but don’t). The main features of the terrestrial level in real life are an increase in spiritual experiences beginning with the baptism of fire and the Holy Ghost, and feasting on the word of Christ, represented by the table of showbread and the sacred lampstand in the Holy Place of the tabernacle. A person who is progressing within this level will likely be fasting, praying, and studying the scriptures regularly. He will also give more and more selfless service. The major test at this level is to do the right things for the right reason, which is love or charity, and God will put you through tests of his choosing to determine that. Or, as the Psalmist said, “him shall [the Lord] teach in the way that he shall choose” (Psalm 25:12). We each have very different experiences at this level. It is more individualized than the previous (telestial) level.

Once you have progressed through the terrestrial level in real life, you will meet God at the veil in a very real experience that may or may not include seeing him. However, once you are admitted into his presence and transition to a celestial level of spirituality, you will most likely see God. This is represented in the tabernacle of Moses by the veil and the Holy of Holies. Once at this point spiritually, you will likely receive a promise of eternal life, also known as calling and election made sure. God will also give you instructions on what you are then expected to do with your life.

Prophets Describe the Pattern of Spiritual Progression

The Book of Mormon prophet Alma the Younger told his son Helaman about his own ministry and the pattern he followed to bring souls to Christ – “For because of the word which he has imparted unto me, behold, many have been born of God, and have tasted as I have tasted, and have seen eye to eye as I have seen; therefore they do know of these things of which I have spoken, as I do know; and the knowledge which I have is of God.” (Alma 36:26).

That verse outlines the order of the major phases of spiritual progression. First is to be born of God. This corresponds to faith, repentance, baptism and the reception of the Holy Ghost. This is symbolized in the tabernacle of Moses in the outer courtyard. Second is to taste of the joy that Alma had tasted. This corresponds to the principles of feasting on the word of Christ and hungering and thirsting after righteousness, to being tested by the “bread of adversity, and the water of affliction” (Isaiah 30:20), and to the symbolism of the ordinance of sacrament as we practice it today and to the showbread in the Holy Place of the tabernacle of Moses. To see eye to eye as Alma had seen refers to meeting Christ at the veil after mighty prayer. This corresponds to the symbolism of the altar of incense and the veil in the tabernacle of Moses. Christ described this step as “Blessed are the pure in heart: for they shall see God” (Matthew 5:8). The final step is to gain the same knowledge that Alma had. This is symbolized in the tabernacle of Moses by being in the Holy of Holies. It is “the more sure word of prophecy,” which means that a person has knowledge “that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood. It is impossible for a man to be saved in ignorance.” (D&C 131:5-6).

Joseph Smith described the successive steps of spiritual progression similar to how Alma the Younger described them, but included more information about the final step:

“The other Comforter spoken of is a subject of great interest, and perhaps understood by few of this generation. After a person has faith in Christ, repents of his sins, and is baptized for the remission of his sins and receives the Holy Ghost, (by the laying on of hands), which is the first Comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him, Son, thou shalt be exalted. When the Lord has thoroughly proved him, and finds that the man is determined to serve Him at all hazards, then the man will find his calling and his election made sure, then it will be his privilege to receive the other Comforter, which the Lord hath promised the Saints, as is recorded in the testimony of St. John, in the 14th chapter, from the 12th to the 27th verses.

“Now what is this other Comforter? It is no more nor less than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions—Isaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the Saints who held communion with the general assembly and Church of the Firstborn.” (Teachings of the Prophet Joseph Smith, p. 150-151)

The Sacrament in the Journey of Spiritual Progression

The ordinance of the sacrament represents a phase of spiritual development between receiving the gift of the Holy Ghost and entering the presence of God. The sacrament is more or less equivalent to the showbread in the tabernacle of Moses. The showbread was kept on a table in the Holy Place of the tabernacle. Wine was also kept on the table. In Hebrew, the showbread was called “bread of the presence”, meaning that it was the bread of the presence of God. Twelve loaves were placed on the table each week. They were eaten and replaced at the end of the week. The Holy Place also had a giant menorah or sacred lamp stand. In the sacrament prayer, the priest asks “that they may always have his Spirit to be with them.” The light of the menorah represents the spirit of Jesus Christ to which the sacramental prayers refer.

Christ visited the Nephites at one of their temples after his resurrection. The Nephites built temples similar to the temple of Solomon, which had a layout very similar to the tabernacle. While he was speaking to the Nephites, he asked twelve disciples to go get bread and wine, which he would then use to institute the sacrament among the Nephites. They most likely went into the Holy Place of their temple and brought the showbread and wine to Christ so that he could administer the sacrament. Thus, the sacrament is rooted in the temple. Our sacrament is patterned after the Nephite sacrament as described in The Book of Mormon (see Moroni chapters 4 and 5).

If you were to walk further into the tabernacle, you would come to the veil and on into the Holy of Holies and the presence of God. After passing through the phase of spiritual development represented by the sacrament, “the man will find his calling and his election made sure.” The ordinance of the sacrament is preparation to enter the presence of God and to obtain eternal life. Priesthood holders who administer the sacrament are helping to prepare others to enter the presence of God. 

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).

The Beatitudes and The Way

After his baptism and towards the beginning of his ministry, Jesus gave one of his greatest discourses that happened to be recorded. This discourse is known as the Sermon on the Mount. He repeated that discourse to the Nephites when he visited them at their temple in Bountiful after his resurrection. Both discourses begin with what are known as the Beatitudes. Here they are in the Book of Mormon of version:

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.

The Beatitudes describe one perspective of the entire Way from beginning to end. The Beatitudes fit with the tabernacle of Moses like this:

By looking at the Beatitudes this way – as a representation of The Way to eternal life – we can gain some insights. ‘Poor in spirit’ is a good description of someone who has lived a worldly lifestyle and has made the decision to live a Christian lifestyle and has begun to make some major lifestyle changes. Such a person makes very obvious sacrifices to live the gospel, which corresponds to the altar of sacrifice in the tabernacle of Moses. Those who mourn view “themselves in their own carnal state, even less than the dust of the earth” and ask God to “have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified” (Mosiah 4:2). They are comforted when “the Spirit of the Lord [comes] upon them, and they were filled with joy, having received a remission of their sins, and having peace of conscience” (Mosiah 4:3). “And the remission of sins bringeth meekness, and lowliness of heart” (Moroni 8:26), and so they are then known as the meek. By this point in the spiritual journey, a person has likely been baptized by water and also by fire and the Holy Ghost. In order to progress further from this point, you need to hunger and thirst after righteousness, which is a phase of life represented by the showbread in the tabernacle of Moses and also represented by our modern ordinance of the sacrament. Nephi says that those who are at this phase should “feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do” (2 Nephi 32:3). The promise to those who hunger and thirst after righteousness is that they will be filled with the Holy Ghost. This is represented in the tabernacle of Moses by the sacred lampstand (which was a giant menorah). It is also the promise that we will always have the spirit of Jesus Christ to be with us when we take the sacrament.

The spiritual phase after hungering and thirsting after righteousness is being merciful. Those who are merciful do things to help others heal and progress. They also offer mighty prayers for themselves, but more especially on behalf of others, both friends and “for them which despitefully use you, and persecute you” (Matthew 5:44). The altar of incense in the tabernacle of Moses represents prayer, as described in this scene from the book of Revelation:

3) And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.

4) And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.

The prayer that is offered at this phase can be a prayer for the welfare of your own soul, such as that offered by the father of King Lamoni – “the king did bow down before the Lord, upon his knees; yea, even he did prostrate himself upon the earth, and cried mightily, saying: O God, Aaron hath told me that there is a God; and if there is a God, and if thou art God, wilt thou make thyself known unto me, and I will give away all my sins to know thee, and that I may be raised from the dead, and be saved at the last day.” (Alma 22:17-18). Enos offered a similar prayer – “And my soul hungered; and I kneeled down before my Maker, and I cried unto him in mighty prayer and supplication for mine own soul; and all the day long did I cry unto him; yea, and when the night came I did still raise my voice high that it reached the heavens.” (Enos 1:4). However, to be considered truly ‘merciful’, offering an intercessory prayer for the welfare of the souls of other people is appropriate. King Lamoni’s intercessory prayer was simple – “O Lord, have mercy; according to thy abundant mercy which thou hast had upon the people of Nephi, have upon me, and my people.” (Alma 18:41). The first act described in The Book of Mormon is Lehi’s intercessory prayer that he offered after hearing prophets preach about Jerusalem being destroyed if the people didn’t repent – “Wherefore it came to pass that my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people.” (1 Nephi 1:5). After receiving a forgiveness of his own sins and having his guilt swept away, Enos turned his attention to “the welfare of my brethren, the Nephites; wherefore, I did pour out my whole soul unto God for them.” (Enos 1:9). Later, he “prayed unto [God] with many long strugglings for my brethren, the Lamanites.” (Enos 1:11).

The merciful are given mercy. This corresponds to a ceremony that would have taken place at the veil in the tabernacle of Moses. After his crucifixion, Christ referred to this type of experience when he told the Nephites “Behold, mine arm of mercy is extended towards you, and whosoever will come, him will I receive; and blessed are those who come unto me.” (3 Nephi 9:14). After hiking to the top of a high mountain, the brother of Jared, who had apparently reached a spiritual state that could be called ‘merciful’, said a prayer on behalf of his people asking for stones to be lit up so that they would have lights in their boats while they crossed the ocean. After saying this prayer, “the Lord stretched forth his hand and touched the stones one by one with his finger. And the veil was taken from off the eyes of the brother of Jared, and he saw the finger of the Lord; and it was as the finger of a man” (Ether 3:6). The brother of Jared was at the real veil and he saw the Lord’s finger (which is a part of his arm) extending through the veil. After Lehi prayed for mercy on behalf of his people, “there came a pillar of fire and dwelt upon a rock before him; and he saw and heard much; and because of the things which he saw and heard he did quake and tremble exceedingly.” (1 Nephi 1:6). That pillar of fire was a spiritual veil. After King Lamoni said his prayer asking for mercy for himself and for his people, he came “under the power of God; he knew that the dark veil of unbelief was being cast away from his mind, and the light which did light up his mind, which was the light of the glory of God, which was a marvelous light of his goodness—yea, this light had infused such joy into his soul, the cloud of darkness having been dispelled, and that the light of everlasting life was lit up in his soul, yea, he knew that this had overcome his natural frame, and he was carried away in God—“ (Alma 19:6).

After encountering the veil of God, the next phase of spiritual progression is to see God. At this phase, your heart is pure. This is state that the brother of Jared arrived at after praying for mercy and seeing the Lord’s finger extending through the veil – “the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you.” (Ether 3:13). Lehi had a similar experience after asking the God to extend mercy to his people and then after encountering the veil of God as a pillar of fire – “he saw the heavens open, and he thought he saw God sitting upon his throne, surrounded with numberless concourses of angels in the attitude of singing and praising their God.” (1 Nephi 1:8). After praying for mercy for himself and for his people, and after having the dark veil of unbelief removed from his mind, King Lamoni said, “I have seen my Redeemer; and he shall come forth, and be born of a woman, and he shall redeem all mankind who believe on his name” (Alma 19:13).

Seeing God is not the end of the journey of spiritual progression. The next phase is being a peacemaker. Those who are peacemakers have received their own peace from God. In Hebrew, the word for ‘peace’ is ‘shalom’. Not only does ‘shalom’ mean peace, it also means completeness. Receiving ultimate peace from God means that you have fully completed all your trials and you are “sealed up unto eternal life” (D&C 131:5). After receiving this peace, a peacemaker will turn around work to help others obtain their peace. They publish peace, meaning that they teach others the way to obtain peace.

Publishing peace invariably gets you into some trouble. Not everyone you talk to is open to making the sacrifices necessary to walk in the way of righteousness. Some people get offended and will persecute you for trying to help them convert to the Lord. However, the reward for meekly enduring this persecution is entrance into the kingdom of heaven. 

Repent, Convert, Converse

In Old Testament, the word translated into English as ‘repent’ is the Hebrew word shuwb. This word also means to return, to turn, and to convert. The word repent seems to me to have taken on a somewhat negative connotation in Mormon culture. The English word ‘convert’ has a more positive and inspiring feel to it. ‘Convert’ comes from two root words – the prefix ‘con-’, meaning with or together, and ‘vert’, meaning to turn. To convert means to turn with. The Book of Mormon gives the complete idea of being converted with the phrase “converted unto the Lord,” which phrase is used a handful of times. The word ‘converse’ is closely related to the word ‘convert’. The root word ‘verse’, which also means to turn, comes from the same parent root as the root word ‘vert’. If we take the word ‘convert’ and replace it with its sister ‘converse’, then the phrase “converted unto the Lord” morphs into “converse with the Lord”. The concept of conversing with the Lord as we are converted to him is what repentance can mean.

The Way - Faith

Faith is at the beginning of The Way. To be more specific, “faith in the Lord Jesus Christ” (4^th Article of Faith) is the beginning of The Way. The word ‘faith’ seems to take on different meanings in the scriptures. Joseph Smith understood that the word ‘faith’ has a spectrum of meaning, as implied in his statement about a man who “arrives at that point of faith where he is wrapped in the power and glory of his Maker and is caught up to dwell with Him” (TJPS, p. 51) and in this statement in Lectures on Faith – “And what constitutes the real difference between a saved person and one not saved, is the difference in the degree of their faith: one's faith has become perfect enough to lay hold upon eternal life, and the other's has not” (Lectures on Faith 7:9). The scriptures make some attempts to differentiate these different degrees, points, or levels of faith. For example, in addition to plain faith, they talk about “a particle of faith” (Alma 32:27), “exceeding faith” and “exceedingly great faith” (Alma 13:3), and “strong faith” (Moroni 7:30).

At a very basic level, faith means belief – a mental and perhaps also an emotional acceptance of some principle. If the principle is true, then our belief would be rooted in some sort of spiritual confirmation. In other words, the work of the spirit is involved in acquiring belief in truth. In our case here, the principle of faith, or truth, would be that Jesus is the Christ and has power to redeem us from the fall. In the church, we would call this level of faith or belief a testimony. A more advanced level of faith can be called a “principle of action” (Lectures on Faith 1:6). This is where belief motivates us to action or works, because “faith without works is dead” (James 2:20). This level of faith is where we make lifestyle changes. It is fairly physical in nature. We physically begin to do things to keep “thou-shalt” commandments and we physically stop doing other things to keep “thou-shalt-not” commandments. This type of faith is observable and even quantifiable. Another, even more advanced, level of faith can be called a “principle of power” (Lectures on Faith 1:19). This level of faith is almost indistinguishable from power of the priesthood. Faith as a principle of power is where we work with our minds, hearts, and words. It is fairly spiritual in nature and requires a high degree of familiarity and alignment with God and the power of his spirit. This type of faith is not easily observable and is more qualitative. Another level of faith, which could be thought of as being at least equivalent to, or else as a part of, faith as a principle of power, is faith “to lay hold upon eternal life” and to be “wrapped in the power and glory of his Maker and [be] caught up to dwell with him.”

My friend LeGrand Baker has explained how the word ‘faith’ can also mean covenant or the process of entering into and fulfilling a covenant.

In the New Testament, “faith” is translated from the Greek word pistis, which is all about making and keeping covenants. In Paul’s time, pistis was not a religious term. It was used either as a diplomatic word that had to do with making a treaty, or else as an economic term that had to do with securing the validity of a contract. The closest modern English equivalent in meaning is probably “contract”— a legally binding contract.

Early Christians shifted the focus of pistis to a religious term, and in time reduced it to mean simply believing without any further reference to the covenant, its object, or its evidence. Consequently, in today’s common usage the meaning of “faith” often slides along a continuum that ranges from wishing hard to just anticipating without any substantiating covenant to support the anticipation.

Paul defined pistis with succinct precision when he wrote:

11) Now pistis [our Bible translation reads “faith”] is the substance of things hoped for, the evidence of things not seen (Hebrews 11:1).

The closest English equivalent to pistis is “contract.” Just as with a legal contract, there are five parts of Paul’s definition of pistis. Three are stated. Two are implied because they are obviously so necessary that they are simply presupposed.

1. (presupposed by Paul) There must be a covenant or contract that defines the agreement and the methodology by which it will be accomplished.

 2. There must be a mutually understood “substance,” that is the object, objective, purpose, assurance, or intent of the covenant.

 3. There must be binding “evidence” (a handshake, signature, or appropriate other token or tokens) that validates the agreement and guarantees the fulfillment of the covenant.

 4. The next is a functional “hope.” That is, taking the covenant at full value and acting or living as though the terms of the covenant were already fulfilled.

 5. (implied by Paul) Finally, the conclusion or fulfillment of the terms of the covenant.

Pistis (faith) always indicates such a covenant and the covenantal process—whether formal and explicit, or informal and implicit— because a covenant is the foundation of pistis. Were it not for the covenant, “faith” would only be acting on prior experience, or just wishing. But with the covenant “faith” is power. (http://www.legrandlbaker.org/2014/02/12/1-nephi-219-legrand-baker-a-meaning-of-faith/)

One other aspect of “faith unto salvation” (1 Peter 1:5), or pistis, which ought to be mentioned, is the “trial of your faith” (1 Peter 1:9). Once a covenant of faith has been entered into with God, there is a period of trial before the covenant is fulfilled and God bestows the previously conditionally-promised gift. This period of trial is analogous to the 4^th part of a Paul’s definition of pistis above – “acting or living as though the terms of the covenant were already fulfilled.” Moroni commented that “you receive no witness until after the trial of your faith.” (Ether 12:6). ‘Witness’ means attestation of fact from personal knowledge, a person who knows or sees anything, and it comes from the Germanic root word ‘wit’, which means to know. When the process of a faith-covenant is fulfilled, knowledge or even perfect knowledge is what is gained. With that in mind, Moroni could have said, “you do not receive perfect knowledge until after the trial period of the process of your faith-covenant.” A new and higher degree of faith-covenant may then begin.

 Alma the Younger explained how a faith-covenant becomes perfect knowledge by comparing the object of the faith covenant to a seed. He said that the object of the faith-covenant is to “believe in the Son of God, that he will come come to redeem his people, and that he shall suffer and die to atone for their sins” (Alma 33:22). Through a process of experimenting with the idea, fact, belief or truth, by letting it set in your heart, allowing the Spirit of the Lord to work with you, feeling the truth grow and recognizing it (see Alma 32:27-33), then you reach a point where your “knowledge is perfect in that thing, and your faith is dormant” (Alma 32:34). The covenant process of faith has been fulfilled in this one thing, which is to know whether or not Jesus is truly the Christ. However, there is more work to do and a greater faith-covenant process to complete in order to be fully converted to Christ and fully developed spiritually, such that you have within you “a tree springing up unto everlasting life” (Alma 32:41).

 
In The Book of Mormon, we are told how the brother of Jared completed a faith-covenant process that resulted in knowledge. After he had climbed up to the top of a mountain with 16 stones in his hands, he prayed, asking the Lord to touch the stones in order to light them up. “[A]nd he saw the finger of Jesus, which, when he saw, he fell with fear; for he knew that it was the finger of the Lord; and he had faith no longer, for he knew, nothing doubting.” (Ether 3:19).

The Way of Eternal Life

During the past several posts I have focused on Christ and the atonement. In those posts I have explained all that I wanted to say about the atonement for now. This post is the first of a new and extensive topic - The Way.

The third Article of Faith says, “We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.” In earlier posts, we learned how the atonement is closely connected to the priesthood and in some ways is indistinguishable from it. We also learned how the priesthood is a system of laws that, if kept, will qualify us to enter the kingdom of heaven to go no more out. Therefore, the third Article of Faith is talking about priesthood. The priesthood system of laws, ordinances, and tests or trials can be called “the way of eternal life” (2 Nephi 10:23), “the way of the Lord” (Isaiah 40:3), and “paths of righteousness” (Psalm 23:3) among other names. By following The Way, we will ultimately be “redeemed from the fall” and be “brought back into [the Lord’s] presence” (Ether 3:13). However, before being brought back to Lord’s presence, and having an enjoyable experience there with him, we must receive the spiritual endowment of charity, “the pure love of Christ” (Moroni 7:47), “that when he shall appear we shall be like him, for we shall see him as he is” (Moroni 7:48).

Elder Dallin Oaks described the general process and purpose of The Way like this – “We are challenged to move through a process of conversion toward that status and condition called eternal life. This is achieved not just by doing what is right, but by doing it for the right reason—for the pure love of Christ. The Apostle Paul illustrated this in his famous teaching about the importance of charity (see 1 Cor. 13). The reason charity never fails and the reason charity is greater than even the most significant acts of goodness he cited is that charity, ‘the pure love of Christ’ (Moro. 7:47), is not an act but a condition or state of being. Charity is attained through a succession of acts that result in a conversion. Charity is something one becomes. Thus, as Moroni declared, ‘except men shall have charity they cannot inherit’ the place prepared for them in the mansions of the Father (Ether 12:34; emphasis added).” (The Challenge to Become, https://www.lds.org/general-conference/2000/10/the-challenge-to-become?lang=eng). However, what exactly is The Way and what are the major steps along The Way towards the presence of the Lord? Or, to use the words of the Psalmist, “Who shall ascend into the hill of the Lord? or who shall stand in his holy place?” (Psalm 24:3). A brief answer to that question is found in the following verses – “He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the Lord, and righteousness from the God of his salvation.” (Psalm 24:4-5).

Seeing Christ (and the Father) is part of the ultimate experience at the end of The Way. However, Christ is involved in every step of The Way. Thomas, one of Jesus’ apostles, asked “Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (John 14:5-6). In a revelation to the Old Testament prophet Ezekiel, the Lord described his ministry to those who have not yet begun their journey back to his presence – “Behold, I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.” (Ezekiel 34:11-12). He describes his ministry to those who in the middle of their journey in the famous 23^rd Psalm – “he leadeth me in the paths of righteousness for his name’s sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.” (Psalm 23:3-4). Towards the end of the path, the Lord ministers at the entrance to the kingdom of Heaven, inviting the righteous to enter, to whom he will something like what The Book of Mormon prophet Enos imagined that he would hear – “And I soon go to the place of my rest, which is with my Redeemer; for I know that in him I shall rest. And I rejoice in the day when my mortal shall put on immortality, and shall stand before him; then shall I see his face with pleasure, and he will say unto me: Come unto me, ye blessed, there is a place prepared for you in the mansions of my Father.” (Enos 1:27).

The Way, along with its major steps, is represented by the layout of the tabernacle of Moses. Here is a picture of that layout, which happens to come from a lesson titled “The House of the Lord in the Wilderness” from one of the LDS Church Education System’s Institute manuals (http://www.ldsces.org/manuals/old-testament-institute-student-manual-1/ot-in1-04-exo-13.asp; I shifted the labels on left-hand side slightly in order to better align with the layout and then rotated it 180 degrees):

This layout represents the general pattern for fallen man to be brought back to the Lord’s presence. (On the layout, the veil to the Holy of Holies represents entering the Lord’s presence.) I would like to divide The Way to the veil into three phases. The first phase corresponds entirely to the layout in the Outer Courtyard, including the altar of sacrifice and the laver or wash basin. The middle phase corresponds to  the table of showbread and the sacred lamp, or menorah, in the Holy Place. The ending phase corresponds to the altar of incense in the Holy Place and the veil to the Holy of Holies. There is another phase of spiritual development after entering the Holy of Holies that I will also discuss, which has more to do with mentoring or developing other people. These phases can be termed the steps of spiritual progression or spiritual development. These phases or steps of spiritual progression align more or less with the three phases of the light of Christ that President Marion Romney spoke about in a General Conference talk in 1977:

“[M]y topic is ‘The Light of Christ.’ There are three phases of the light of Christ that I want to mention. The first one is the light which enlighteneth every man that cometh into the world; The second phase is the gift of the Holy Ghost; And the third is the more sure word of prophecy.” (The Light of Christ, https://www.lds.org/general-conference/1977/04/the-light-of-christ?lang=eng)

Christ's Knowledge

Through the process of the atoning sacrifice in the Garden of Gethsemane and perhaps also while on the cross, Christ gained all of the knowledge necessary to spiritually heal us and teach us what we must do to be sealed up to eternal life. Isaiah explained, “by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.” (Isaiah 53:11). Alma explained that Christ would take on himself our infirmities and sins in order to gain the knowledge necessary to deliver us: 

12) And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities.

13) Now the Spirit knoweth all things; nevertheless the Son of God suffereth according to the flesh that he might take upon him the sins of his people, that he might blot out their transgressions according to the power of his deliverance; and now behold, this is the testimony which is in me. (Alma 7:12-13)

 

In a revelation to Joseph Smith, Christ explained that he “knoweth the weakness of man and how to succor them who are tempted.” (D&C 62:1). Peter taught that “The Lord knoweth how to deliver the godly out of temptations” (2 Peter 2:9). From this small sample of scriptures, we see that the knowledge that Christ gained through his suffering includes:

§  The knowledge of how to succor and deliver us in our infirmities
§  The knowledge of how to deliver us from our temptations
§  The knowledge of how to justify us

But what does it mean to be justified? The words ‘justify’ and ‘righteous’ in Isaiah 53:11 quoted above both come from the same Hebrew root word ‘zedek’, which is typically translated as ‘righteous’ or ‘righteousness’. According to ancient Hebrew scholar Jeff Benner, the word ‘zedek’ means “one who remains on the path. The path is the course through life which God has outlined for us in his word.” (http://www.ancient-hebrew.org/27_righteous.html). I would define “The Path” as the series of ordinances that you need to receive, covenants with God that you need to make, laws and commandments that you need to keep and trials that need to successfully fulfill until you are brought into the presence of God, speak with him face to face, and receive the promise of eternal life. LDS scholar LeGrand Baker has this to say about ‘zedek’:

Zedek was a path that did not bend, a principle of action that was in strict conformity with the laws of rectitude, priesthood propriety, and truth… Both words, zedek and Zadok, are related to the Israelite temple. Their translations, “righteous” and “righteousness,” have to do with High Priestly authority, rectitude, and propriety. The words assert that one has and will continue to do the right things, with the right authority, in the right place, at the right time, using the right words, and dressed the right way, and be personally clean and worthy. One may be described as a “follower of righteousness” if one followed the correct procedures in performing or receiving priesthood and ancient temple ordinances and covenants. One might “obtain righteousness” in consequence of the rectitude of another’s actions. And, most importantly, one might be a further “follower of righteousness” by living according to one’s ordinances and covenants, and then claiming the blessings promised therein… “Righteousness” might simply be defined as “temple and priesthood correctness.” (Who Shall Ascend into The Hill of The Lord (2009), p. 281-283).

Now when we read that “by his knowledge shall my righteous servant justify many” (Isaiah 53:11), we can understand that ‘to justify’ means to put someone back on the path of temple and priesthood correctness towards the presence of God and eternal life.

Because of Christ’s righteousness, he is able to make us righteous. He is righteous because he lived according to his ordinances and covenants, never deviating, and then claimed the blessings promised therein. He is able to justify us or make us righteous and return us to “the paths of righteousness” (Psalm 23:3) because he bore our iniquities (see Isaiah 53:11). The prophet Lehi understood that Christ’s own righteousness gave him power to justify, make righteous, or redeem others when he said to his son Jacob, “I know that thou art redeemed, because of the righteousness of thy Redeemer; for thou hast beheld that in the fulness of time he cometh to bring salvation unto men. And thou hast beheld in thy youth his glory; wherefore, thou art blessed even as they unto whom he shall minister in the flesh” (2 Nephi 2:3-4).

In the ancient Near East, the verb ‘to know’ (and its noun form, ‘knowledge’) was sometimes used as a technical legal, treaty, and covenant term. According to LDS scholars Stephen Ricks and RoseAnn Benson, “In covenant language, to know indicates God's knowledge, primarily in reference to people, with care for those whom he knows; knowledge of God, that is, an understanding of where one stands in relation to God; and ignorance of God, meaning failure to practice the filial relationship in which they [humankind] stand with God. … To know … conveyed terms of the treaty relationship as well as its obligations. Old Testament covenants use the verb to know in the very same senses, with the added dimension of intimacy.” (http://publications.maxwellinstitute.byu.edu/fullscreen/?pub=1399&index=6). When we talk about Christ’s saving knowledge, we are talking not only about his intimate knowledge of our sins, temptations, infirmities, weakness, as well as our strengths, but we are also talking about a covenant.

Now we can understand the statement “by his knowledge shall my righteous servant justify many” in a more meaningful way. We can read that statement in this way – by his knowledge, covenant to save and intimate understanding of their weaknesses shall my servant who never deviated until he fulfilled his path of temple and priesthood correctness help others who lose their way to return to their path of temple and priesthood correctness so that they may gain eternal life.