Once these ancient 'Prophets' received the Savior in the flesh, though, they retained more than 'faith' alone, they also gained actual 'knowledge', the kind of 'knowledge' that only the Savior HIMSELF can personally bestow upon each of us individually. Without being ministered to by the Savior in the flesh, we yet lack actual 'knowledge'. Without receiving angels and 'just men' sent from the presence of our Heavenly Father, we yet lack real 'Faith'.
So, can we look to Ether 12 for an informative discussion of what real 'Faith' entails?
Let's see ...
What keeps us from seeing beyond the veil? What do we lack that keeps us from "truly [seeing] with [our spiritual] eyes the things which [most only behold at best] with an eye of faith"?
And there were many whose faith was so exceedingly strong, even before Christ came, who could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of faith, and they were glad. (Ether 12: 19.)What is an "eye of faith" and why is it something less than truly seeing beyond the veil?
After what point will the Savior show Himself unto us? What must we have developed before He will come unto us?
For if there be no faith among the children of men God can do no miracle among them; wherefore, he showed not himself until after their faith. (Ether 12: 12.)Why does Moroni instruct us that the Savior will not show Himself unto us "until after [our] faith"? Why does 'faith' always come first before we can receive real 'knowledge'?
How have men and women always 'wrought miracles', no matter which age or dispensation that they live in?
Yea, and even all they who wrought miracles wrought them by faith, even those who were before Christ and also those who were after. (Ether 12: 15.)So, if 'faith' in our Savior Jesus Christ permits us to perform miracles and if it is not "until after [our] faith" that He shows Himself to us, where and how do we begin?
Wherefore, whoso believeth in God might with surety hope for a better world, yea, even a place at the right hand of God, which hope cometh of faith, maketh an anchor to the souls of men, which would make them sure and steadfast, always abounding in good works, being led to glorify God. (Ether 12: 4.)If we both believe and hope, will we "always [be] abounding in good works, being led to glorify God"? What does glorifying God and abounding in good works have to do with our believing and also with our having 'hope'?
How do we prove to the LORD that we actually do have 'faith'? What will the LORD always provide to test His children?
And now, I, Moroni, would speak somewhat concerning these things; I would show unto the world that faith is things which are hoped for and not seen; wherefore, dispute not because ye see not, for ye receive no witness until after the trial of your faith. (Ether 12: 6.)Why do we receive a witness only "after the trial of [our] faith"? Why must the LORD try our faith?
For it was by faith that Christ showed himself unto our fathers, after he had risen from the dead; and he showed not himself unto them until after they had faith in him; wherefore, it must needs be that some had faith in him, for he showed himself not unto the world. (Ether 12: 7.)Why does real faith always come before He shows Himself unto us?
But because of the faith of men he has shown himself unto the world, and glorified the name of the Father, and prepared a way that thereby others might be partakers of the heavenly gift, that they might hope for those things which they have not seen. (Ether 12: 8.)Why has the LORD "prepared a way that thereby others might be partakers of the heavenly gift"? What is this 'Heavenly Gift' that Moroni speaks to about?
What will it take for us to also be "partakers of the [heavenly] gift"?
Wherefore, ye may also have hope, and be partakers of the gift, if ye will but have faith. (Ether 12: 9.)Why does the process start with 'hope', then lead to real 'faith', and then finally lead us to being "partakers of the [heavenly] gift"? Is this process the same for everyone, even all men and women?
What does being "partakers of the [heavenly] gift" have to do with being "called after His Holy Order"?
Behold it was by faith that they of old were called after the holy order of God. (Ether 12: 10.)Why does Moroni tie being "partakers of the gift" with being "called after the holy order of God"? Is there an important connection between these two sets of events? Are they connected?
What about the Brother of Jared, what does Moroni inform us about what the Brother of Jared received?
And behold, we have seen in this record that one of these was the brother of Jared; for so great was his faith in God, that when God put forth his finger he could not hide it from the sight of the brother of Jared, because of his word which he had spoken unto him, which word he had obtained by faith.
And after the brother of Jared had beheld the finger of the Lord, because of the promise which the brother of Jared had obtained by faith, the Lord could not withhold anything from his sight; wherefore he showed him all things, for he could no longer be kept without the veil. (Ether 12: 20-21.)
Why has Moroni now tied 'faith' to receiving a 'heavenly gift', to being "called after the holy order of God", to receiving a "promise ... obtained by faith" directly from our God, and to seeing "all things, for he could no longer be kept without the veil."
What was "the promise which the brother of Jared had obtained by faith"?
And after the brother of Jared had beheld the finger of the Lord, because of the promise which the brother of Jared had obtained by faith, the Lord could not withhold anything from his sight; wherefore he showed him all things, for he could no longer be kept without the veil. (Ether 12: 20-21.)Why does obtaining a promise by faith lead us to "no longer be kept without the veil"? What does real faith do to this veil that now blocks our view of the spiritual world around us?
But how does Moroni see us Gentiles regarding his words on faith?
And I said unto him: Lord, the Gentiles will mock at these things, because of our weakness in writing; for Lord thou hast made us mighty in word by faith, but thou hast not made us mighty in writing; for thou hast made all this people that they could speak much, because of the Holy Ghost which thou hast given them;Who will mock (or disregard) Moroni's message on faith except those who will take the time to read them, yeah even to read his words on faith in this very chapter, and then to disregard such primitive notions of real faith?
And thou hast made us that we could write but little, because of the awkwardness of our hands. Behold, thou hast not made us mighty in writing like unto the brother of Jared, for thou madest him that the things which he wrote were mighty even as thou art, unto the overpowering of man to read them.
Thou hast also made our words powerful and great, even that we cannot write them; wherefore, when we write we behold our weakness, and stumble because of the placing of our words; and I fear lest the Gentiles shall mock at our words. (Ether 12: 23-25.)
But what does the LORD promise Moroni about us when we read his words on faith?
Behold, I will show unto the Gentiles their weakness, and I will show unto them that faith, hope and charity bringeth unto me—the fountain of all righteousness. (Ether 12: 28.)Why does our Savior Jesus Christ tie 'faith', 'hope', and 'charity' to Moroni's words in this chapter and also to "the fountain of all righteousness"?
Do we remain unrighteous when we lack the faith to receive the "heavenly gift"?
Do we remain unrighteous when we lack the faith to see beyond the veil?
And I, Moroni, having heard these words, was comforted, and said: O Lord, thy righteous will be done, for I know that thou workest unto the children of men according to their faith; (Ether 12: 29.)If the LORD "work[s] unto the children of men according to their faith", then what does that say about our faith when we have failed to receive revelations from heaven, as a People, even for generations at this point? Should this worry us at all levels?
For thus didst thou manifest thyself unto thy disciples; for after they had faith, and did speak in thy name, thou didst show thyself unto them in great power. (Ether 12: 31.)What does it mean to see the LORD "in great power"? Why was it only "after [the disciples] had faith ... [that the LORD] did[] show [Himself] unto them in great power"?
Will the LORD prepare actually 'mansions' in heaven and also an actual 'inheritance' for those who have gained real hope in Him?
And I also remember that thou hast said that thou hast prepared a house for man, yea, even among the mansions of thy Father, in which man might have a more excellent hope; wherefore man must hope, or he cannot receive an inheritance in the place which thou hast prepared. (Ether 12: 32.)Why are we unworthy to "receive an inheritance in the place which [the LORD] has[] prepared" unless we gain faith after starting with 'hope' alone?
And it came to pass that the Lord said unto me: If they have not charity it mattereth not unto thee, thou hast been faithful; wherefore, thy garments shall be made clean.
And because thou hast seen thy weakness thou shalt be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father. (Ether 12: 37.)Why does having faith and being faithful to the LORD permit our "garments [to] be made clean"? Why does real faith bring so much, while unbelief leaves us with so little?
For if there be no faith among the children of men God can do no miracle among them; wherefore, he showed not himself until after their faith. (Ether 12: 12.)Do we know what real faith actually entails? Do we know how to recognize the signs of those who have real faith?
Why must we have real faith "to please God"? What has an excellent LDS scholar said about this?
So, how can we begin developing faith in our LORD Jesus Christ? How has a popular LDS scholar described the issues related to this process?Faith (Thursday, September 6, 2012)
The scriptures say that without faith it is impossible to please God. (Hebrews 11:6.) Have you thought about what that means? From the Lectures on Faith it is clear that faith is a "principle of action." If it is a principle of action, whose action is it? Must you do something, and if so, what? What action must you take? What is the role you occupy in faith?
The Lectures on Faith also say that faith is a "principle of power." What does that mean? Whose power? Is there a relationship between the action of man and the power of God?
Think of any great example of faith in scriptures and apply these questions to them. It can be as simple as David and Goliath, or as complicated as Elijah. After you have studied the example, ask yourself, "what action did the man or woman take? Why did they act in that way? What was the intention? How was God's power used? Who controlled the power? More precisely, from what source did the power come? Is this principle of power connected with priesthood? (D&C 121:36.) If it is, then when any person exercises faith as a principle of power, are they exercising priesthood?
Does out Heavenly Father now have any friends upon the earth? Are there any who work by real faith amongst our ranks?Developing Your Faith (Sunday, May 30, 2010)
I've been thinking on the different kinds of questions I get, and what those questions reflect about the one asking. There are two conditions that cannot be overcome by me or any other person by answering your question. The first one is your insecurities. The other is your curiosity. Your insecurities about whatever is going on in your life will not go away because you received an answer to a question. Your curiosity will not be satisfied by hearing a spiritual experience recounted by another person.
Insecurities are a result of a lack of faith. You deserve them. You have not acquired knowledge yet. You have them as a gift, as a warning that you have not yet received what you need. Nor have you developed faith yet. I've given you a post that repeats very important and true doctrine from the Lectures on Faith. It is a blueprint for how you develop faith. I cannot do it for you. Neither can Joseph or Jesus Christ. Faith comes from within you, developed by the same process through which every man who has ever had faith developed it. There are no shortcuts, no independent conferral by sprinkling something on you, and no method different than what has always been required. To the extent I am able to explain the process, I have done so in The Second Comforter. If you are still insecure, then you have not done what that book teaches you to do. Getting an answer from me, or from any other man, will not replace the hollow feeling inside you springing from the absence of saving faith.
The scriptures are filled with spiritual experiences and doctrine. Adding another account to those already there will not benefit you nor bring you closer to developing faith. It will not fill you. That is why my experiences have never been told. (Only in my testimony of the truthfulness of what I teach have I touched briefly upon my experiences.) The focus of all I have done is doctrine. Teaching correct principles will allow you to both govern and develop yourself.
Asking for details from my experiences will add absolutely nothing to you. Those experiences will only weaken you. It will also weaken me. It will make me seem more than I am. It will cause you to surrender to another the responsibility devolving upon yourself. You will only err in thinking that having another "spiritual story" to retell has made you closer to the Lord. It doesn't happen that way. Get your own spiritual experiences. Then, if you want more, keep them sacred. That is what I do. I teach principles. I do not reveal experiences.
I read many years ago about Abraham being the "friend of God." I read also in the D&C about the Lord calling some early Saints His "friends." As I reflected upon that word ("friend") I thought about what it meant ("friendship"). After pondering the word for many days, and observing the people around me, thinking about what I saw in society, and considered the sermons I heard in church, I reached the conclusion that there wasn't a "friend" of God upon the earth any longer.
As I considered the conclusion, I thought about it from God's perspective. What must it mean to a Heavenly Father who has no friend upon the earth. How must He sorrow over His children who have departed from friendship. The thought grew in me until I determined I would become the "friend" of God; not for my sake, nor for any benefit which may come to me because of it. I thought of it only as a way to honor Him; to show Him that despite earth and hell there would yet be another "friend" of His upon the earth.
I have remained true to that determination from that time till now. It defines the choices I have made, the opportunities I have forfeited, the places I have been, and the doors which have opened. I may not be much of anything in this world, but I do have a Friend whose love I value and whose companionship I cherish. If I were to tell you all the details of that it would do you no good and would betray trust.
Asking about it is the clearest indication that you have misunderstood both the process and what I am trying to do to help others.
Is gaining real faith important? If so, where can we find the clearest description of what it takes to develop real faith on our LORD Jesus Christ?
Lectures of Faith No. 6 (Wednesday, April 21, 2010)
This is an excerpt from the Sixth Lecture in the Lectures on Faith. This was at one point a part of the Doctrine & Covenants. They were prepared for the School of the Prophets and approved by Joseph Smith. Their presence in the scriptures was the reason for the change in the title from Book of Commandments to Doctrine and Covenants. The "Doctrine" portion of the book was comprised of these lectures. They were subsequently removed from the D&C. Below is an excerpt which I think is needed to be understood by anyone who would like to comprehend the faith restored through Joseph Smith:
An actual knowledge to any person that the course of life which he pursues is according to the will of God, is essentially necessary to enable him to have that confidence in God, without which no person can obtain eternal life.
It was this that enabled the ancient saints to endure all their afflictions and persecutions, and to take joyfully the spoiling of their goods, knowing (not believing merely) that they had a more "enduring substance" (Heb. 10: 34).
Having the assurance that they were pursuing a course which was agreeable to the will of God, they were enabled to take, not only the spoiling of their goods and the wasting of their substance joyfully, but also to suffer death in its most horrid forms; knowing (not merely believing) that when this earthly house of their tabernacle was dissolved, they had a building of God, a house "not made with hands, eternal in the heavens" (2 Cor. 5:1).
Such was, and always will be, the situation of the saints of God, that unless they have an actual knowledge that the course that they are pursuing is according to the will of God, they will grow weary in their minds and faint; for such has been, and always will be, the opposition in the hearts of unbelievers and those that know not God, against the pure and unadulterated religion of heaven (the only thing which ensures eternal life), that they will persecute to the uttermost all that worship God according to his revelations, receive the truth in the love of it, and submit themselves to be guided and directed by his will, and drive them to such extremities that nothing short of an actual knowledge of their being the favorites of heaven,and of their having embraced that order of things which God has established for the redemption of man, will enable them to exercise that confidence in him necessary for them to overcome the world, and obtain that crown of glory which is laid up for them that fear God.
For a man to lay down his all, his character and reputation, his honor and applause, his good name among men, his houses, his lands, his brothers and sisters, his wife and children, and even his own life also, counting all things but filth and dross for the excellency of the knowledge of Jesus Christ, requires more than mere belief or supposition that he is doing the will of God, but actual knowledge; realizing that when these sufferings are ended he will enter into eternal rest, and be a partaker of the glory of God.
For unless a person does know that he is walking according to the will of God, it would be offering an insult to the dignity of the Creator were he to say that he would be a partaker of his glory when he should be done with the things of this life.
But when he has this knowledge, and most assuredly knows that he is doing the will of God, his confidence can be equally strong that he will be a partaker of the glory of God.
Let us here observe, that a religion that does not require the sacrifice of all things, never has power sufficient to produce the faith necessary unto life and salvation; for from the first existence of man, the faith necessary unto the enjoyment of life and salvation never could be obtained without the sacrifice of all earthly things; it was through this sacrifice, and this only, that God has ordained that men should enjoy eternal life; and it is through the medium of the sacrifice of all earthly things, that men do actually know that they are doing the things that are well pleasing in the sight of God.
When a man has offered in sacrifice all that he has for the truth's sake, not even withholding his life, and believing before God that he has been called to make this sacrifice, because he seeks to do his will, he does know most assuredly that God does and will accept his sacrifice and offering, and that he has not nor will not seek his face in vain.
Under these circumstances then, he can obtain the faith necessary for him to lay hold on eternal life.
It is in vain for persons to fancy to themselves that they are heirs with those, or can be heirs with them, who have offered their all in sacrifice, and by this means obtained faith in God and favor with him so as to obtain eternal life, unless they in like manner offer unto him the same sacrifice, and through that offering obtain the knowledge that they are accepted of him.
It was in offering sacrifices that Abel, the first martyr, obtained knowledge that he was accepted of God.
And from the days of righteous Abel to the present time, the knowledge that men have that they are accepted in the sight of God, is obtained by offering sacrifice.
And in the last days, before the Lord comes, he is to gather together his saints who have made a covenant with him by sacrifice. Ps. 50: 3-5, "Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people. Gather my saints together unto me; those that have made a covenant unto me by sacrifice."
Those then who make the sacrifice will have the testimony that their course is pleasing in the sight of God, and those who have this testimony will have faith to lay hold on eternal life, and will be enabled through faith to endure unto the end, and receive the crown that is laid up for them that love the appearing of our Lord Jesus Christ.
Why does the Prophet Joseph Smith tie Faith to 'sacrifice'?But those who do not make the sacrifice cannot enjoy this faith, because men are dependent upon this sacrifice in order to obtain this faith; therefore, they cannot lay hold upon eternal life, because the revelations of God do not guarantee unto them the authority so to do; and without this guarantee faith could not exist.
All the saints of whom we have account in all the revelations of God which are extant, obtained the knowledge which they had of their acceptance in his sight, through the sacrifice which they offered unto him.
And through the knowledge thus obtained, their faith became sufficiently strong to lay hold upon the promise of eternal life, and to endure as seeing him who is invisible; and were enabled, through faith, to combat the powers of darkness, contend against the wiles of the adversary, overcome the world, and obtain the end of their faith, even the salvation of their souls.
But those who have not made this sacrifice to God, do not know that the course which they pursue is well pleasing in his sight; for whatever may be their belief or their opinion, it is a matter of doubt and uncertainty in their minds; and where doubt and uncertainty are, there faith is not, nor can it be.
For doubt and faith do not exist in the same person at the same time.
So that persons whose minds are under doubts and fears cannot have unshaken confidence; and where unshaken confidence is not, there faith is weak; and where faith is weak, the persons will not be able to contend against all the opposition, tribulations, and afflictions which they will have to encounter in order to be heirs of God, and joint heirs with Christ Jesus; and they will grow weary in their minds, and the adversary will have power over them and destroy them.
But those who do not make the sacrifice cannot enjoy this faith, because men are dependent upon this sacrifice in order to obtain this faithHow does this relate to Moroni's requirement of having our faith tested by the LORD?
And now, I, Moroni, would speak somewhat concerning these things; I would show unto the world that faith is things which are hoped for and not seen; wherefore, dispute not because ye see not, for ye receive no witness until after the trial of your faith. (Ether 12: 6.)Why does "actual knowledge" come only "after the trial of [our] faith"?
Why does the Prophet Joseph Smith tie 'actual knowledge' to a 'promise of eternal life'? What does receiving this 'promise' have to do with "seeing Him who is invisible"?
And through the knowledge thus obtained, their faith became sufficiently strong to lay hold upon the promise of eternal life, and to endure as seeing him who is invisibleHow does the 'promise of eternal life' relate to the promise that Moroni discusses in Ether 12? What does receiving this 'promise' have to do with "no longer be[ing] kept without the veil"?
And after the brother of Jared had beheld the finger of the Lord, because of the promise which the brother of Jared had obtained by faith, the Lord could not withhold anything from his sight; wherefore he showed him all things, for he could no longer be kept without the veil. (Ether 12: 20-21.)Why does the Prophet Joseph Smith tie sacrificing everything with being 'heirs' of all that the Father has? Why does not having "actual knowledge" keep us from becoming 'joint heirs'?
So that persons whose minds are under doubts and fears cannot have unshaken confidence; and where unshaken confidence is not, there faith is weak; and where faith is weak, the persons will not be able to contend against all the opposition, tribulations, and afflictions which they will have to encounter in order to be heirs of God, and joint heirs with Christ Jesus; and they will grow weary in their minds, and the adversary will have power over them and destroy them.How does becoming 'joint heirs' relate to receiving a 'mansion' in our Father's kingdom?
And I also remember that thou hast said that thou hast prepared a house for man, yea, even among the mansions of thy Father, in which man might have a more excellent hope; wherefore man must hope, or he cannot receive an inheritance in the place which thou hast prepared. (Ether 12: 32.)Why does any inheritance in our Father's kingdom depend on hope and faith in the LORD Jesus Christ?
Do the words of the Prophet Joseph Smith, as written in the Lectures on Faith, help us to discover this faith that Moroni was trying to teach us about?
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