Volume One—Chapter One
In Western philosophical tradition, attempts to define truth have resulted, over the centuries, in much debate, prolonged and complex discussion, and even contention. In the Church today, we have the advantage of modern prophets and modern revelation. These have greatly simplified the problem for us. In the Lord’s Church, we may define truth plainly and simply.
What is truth? We have learned exactly what it is from modern revelation. Also we have learned that the definition should have been plain and simple all along. The Book of Mormon prophet Jacob taught: “The Spirit speaketh the truth and lieth not. Wherefore, it speaketh of things as they really are, and of things as they really will be; wherefore, these things are manifested unto us plainly” (Jacob 4:13, italics mine). The Lord corroborated this definition in our dispensation when he taught that truth is “things as they are, and as they were, and as they are to come” (D&C 93:24). Truth, then, consists of what actually is, what exists, what is real and valid. To the definition of truth we must add also that it is what has existed, and what will exist.
Now, some might be critical of this definition, accusing us of defining truth in terms of something we don’t really understand, something we cannot know. That is, do we really know what exists, what existed, and what will exist? And if we know, how do we know? We are closely linked with the presence of God who is the reference touch-stone of all truth. This connection exists because of the wealth of scripture we have and because of prophets he has established among us. Currently, we are not given to understand all truths, but the scriptures, particularly those modern scriptures of our own dispensation, have given us a wealth of information about what exists. There is indeed truth in our world and in our universe, and it is absolute and unchanging.
We may separate truths into various categories. Admittedly, these categories are arbitrary, but they are useful, both practically and pedagogically.
Secular and spiritual truths. We may draw simplistic and obvious contrasts between secular or worldly truths and spiritual truths. Secular truths pertain to our tangible world. They may be confirmed and learned using purely worldly resources such as the physical senses, logic, and study. They are also scientific truths that have been demonstrated through mathematical means, scientific experimentation, or by empiric scientific observation.
Spiritual truths, on the other hand, are significant truths concerning things beyond this world; things concerned with God and his purposes and his commandments and with life outside of this mortal sphere—with our lives both before and after this one.
Man’s limited perspective inclines him to think there are fundamental differences between these two types of truth. After all, secular truths are “real.” They can be seen or felt or otherwise perceived with the senses. There is no question they exist. They are here for all of us to experience. Spiritual truths, on the other hand, cannot be seen but must be taken on faith if one is to believe them at all. They are quite a different challenge. They must be “experienced” in a different way.
Is there really an absolute difference between secular truth and spiritual truth? What about God and his perspective? How does he view these two types of truth? To him truth is truth, whether it be in this world or in the life beyond. Truth is things as they exist, and, for God, the existence beyond our mortal purview is entirely real. Hence, from God’s standpoint, there is no difference between secular and spiritual truth.
Are spiritual truths more important than earthly truths? Are matters of the eternities more important than matters of this earth? As it turns out, the Lord, and hence also the Spirit of God, do not really distinguish between types of truth. In God’s view there is no truth in or out of this world that does not have real spiritual and eternal implication: “Wherefore, verily I say unto you that all things unto me are spiritual” (D&C 29:34-35). We may argue that the primary roles of the Spirit of God in our lives are to testify of the Father and the Son and to reveal other exalting and edifying spiritual truths to us. However, secular truths also may become significant in our mortal experience. Surely there will come a day when we will view truth in the same way God does. We shall view all truths as eternal and spiritual. Until then, because of our limited mortal perspective, it is helpful to continue to separate truths into secular and spiritual categories.
Important and less-important truths. We regard some truths, particularly secular truths, as more important than others. The lesser secular truths might include such trivialities as Aunt Alice’s address in Dubuque, the directions from Bob Hope Airport to 34 East Verdugo Avenue in Burbank, or the number and location of washrooms on the first floor of the United Nations building in New York. While these may be factual truths, they are certainly of relatively little moment. Other secular truths obviously are more important: there is perpetual war and conflict somewhere in the world. Medical science is far from conquering all disease in this world. Man has acquired the technology necessary to land a manned space ship on the moon. Many of the earth’s peoples live in abjectly deprived circumstances.
Certainly there also are truths in the spiritual realm that are less important than others. However, we tend to regard almost all spiritual truths as significant, perhaps because those we are allowed to know all pertain directly or indirectly to our eternal life, both preceding and following this mortal experience.
Edifying and sordid truths. Jesus Christ is the prototype and exemplar of wholesome and edifying truths. These truths form the foundation for righteous principles. These principles, if followed, lead to our spiritual growth and eventual exaltation. There are also sordid truths. These are the unfortunate, dark, and negative truths about our universe. The story and nature of Satan and his followers comprise an example of these truths.
Truth is independent of the perceiver of truth. If something exists, it is true whether or not anyone believes it or even knows about it. We will learn, however, that this is not true of knowledge. Knowledge cannot exist without a knower.
That which is consistent with righteous and wholesome principles of truth may rightly be referred to as being moral, virtuous, just, right, ethical, or upright. Because principles of truth are absolute and unchanging, so too is the standard that governs, or at least should govern, the conduct of man. If his thoughts and actions are in accord with principles of truth, then he is righteous—he walks in truth. If, on the other hand, his thoughts and actions violate true principles, then he may be classified as sinful or wicked.
In the cultural history of our world, as well as today, we find several apostate views of truth. Hence we have seen and still see much conduct that is wrongly considered moral, ethical, or virtuous. Humanists (Pragmatists or Relativists), for example, regard as morally acceptable anything that is pleasing, good, and pleasurable, as long as it is not harmful to others. Hence, today we are aware of those who feel that any type of sexual conduct between two “consenting adults” is acceptable and desirable, providing others are not injured by it.
The ancient Greek Sophists denied the existence of absolute truth. They claimed instead that most anything could be “proven” true by skillful argument and rhetoric. Western philosophical tradition has tended to define truth as that which passes the tests of reason and logic. Though there is merit in this argument, any given individual’s reason and logic is subjective, and often individuals may reason themselves away from true standards.
Many philosophers today have altogether abandoned the idea that there is a firm or absolute kind of truth. After all, they reason, we have no basis for deciding what things are true, so how can we possibly know what is true and what is not?
There exist many untruths or falsities in God’s universe. These may form the basis of false concepts and principles that may be espoused by people or groups. These false principles are often deceptively attractive and appealing. They may seem true on the surface but are really false. This misinformation, untruth, and falsehood may well be said to be evil. Evil is any influence that impedes the spiritual growth or the well-being (spiritual or temporal) of man. If a man thinks or behaves according to false principles, his spiritual growth will be hampered or even stopped until he turns from his evil ways and changes his course (repents).
Knowledge is an awareness of and an understanding of truth. Knowledge is truth comprehended. More broadly, knowledge pertains to the interaction of truth with the mind and heart of man. When we acquire knowledge of truth, we are said to learn truth.
There exists a continuum or spectrum of knowledge. At one extreme, an individual may be completely unaware or ignorant of a truth. Or, the individual may be only casually and incompletely familiar with a truth, and we may say that the individual is “acquainted with” or “knows about” that truth. His knowledge of the truth is superficial, incomplete, and may well be fleeting. At the other end of the spectrum, the individual may be thoroughly familiar with the truth and its implications, applications, logic, workings, and mechanisms. This latter level of knowledge is highly functional and empowering. It enables the possessor to readily add more knowledge to his already firmly-established body of knowledge. Thorough and well-anchored knowledge functions as a platform or framework for further knowledge. I have referred to a body of such knowledge as a “sticky” platform.^1^ Additional knowledge readily sticks to it, and thus is relatively easy to acquire. Comprehensive knowledge of a truth results in a rapidly expanding body of knowledge about that truth and related truths.
Differences in individuals’ levels of understanding of a specific truth may be explained (1) by differences in learning capacities, (2) by the amount of available information about the truth, or (3) by the effort applied to the process of learning.
Given identical learning capacities and information availability, one person may acquire a careless, superficial, disorganized, or fleeting understanding of a truth. Another may acquire a thorough and permanent understanding of the same true concept. The diligent and hard-working student is usually rewarded with a firmer, more inclusive and functional knowledge of truth.
This principle of differing levels of knowledge of truth applies to both secular and spiritual truths. All truths open to our examination may be ignored, considered cursorily and casually, or thoroughly studied and learned.
Knowledge is not available to us simply for the asking. In order to acquire thorough functional knowledge of an unfamiliar truth, either secular or spiritual, we must exert effort to achieve mental control and command of the truth at hand. This effort must be applied in the form of study, pondering, probing, questioning, analyzing, and seeking help when needed.
Our knowledge about a truth is not sufficient until we come to understand its particulars, its inner working and logic, its interrelations with other truths, its implications, and its applications.
Then, if the truth is to become practically useful to us, we must “seat it” or fit it into what we already understand. Our foundational background of understanding itself must be secure and firm. We must know our way around our foundational sticky platform. We must understand thoroughly its order and logic. This foundational framework must have been constructed diligently. It must have internal integrity and consistency. It must be permanently ours. Our acquisition of a solid foundation of knowledge begins with the simple and fundamental concepts, then progresses to more advanced and complex materials.
As we try to fit a new concept into our existing knowledge, inevitably it won’t initially fit perfectly. We then must study, ponder, pray, reason, review, work, and ask questions of someone who is ahead of us in knowledge. There can be no shortcuts in this process. The truth won’t be “ours” until it fits comfortably and consistently into what we already know. If the new concept is true, then it can eventually be made to fit perfectly. There is an exciting uniformity and consistency that characterizes all truth.
As we study a truth’s implications, we may find it helpful to reason deductively: Based on a general truth, what particulars or details might logically also be true? It is also helpful to reason inductively: Based on a particular truth or truths, what general truth might be postulated? Eventually, we will comfortably be able to either assume the new principle into our body of understood knowledge or reject it. If, with persistent effort, it doesn’t fit into our foundational knowledge, it is false and should be rejected.
Inclination to seek after spiritual truth. A major purpose of the Spirit of God is to help us learn important spiritual truths—those we call doctrines.^2^ Through the Spirit’s ministrations, we may receive assistance and guidance in that process. When the Spirit functions in this way, we say he reveals or testifies of those truths to our mind and heart. In this role he is referred to as “the Spirit of truth” or “the Revelator.”
But how is this accomplished? Just what is the process of our learning doctrines with the Spirit’s help? Must this type of learning always involve the Spirit? Can we learn these truths without his help? What difference does the involvement of the Spirit make in our acquisition of this type of knowledge?
The apostle Paul taught that efforts to teach the “things of the Spirit” to a man who is unresponsive to the Spirit (a “natural man”) are fruitless. He wrote: “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” (1 Corinthians 2:14). Not only will the natural man fail to believe spiritual truths, but they may seem irrelevant or even silly, naïve, and foolish to him.
Becoming rather than just knowing. Theoretically, an individual without the Lord’s Spirit can study and master the mental understanding and logic of spiritual truths. The participation of the Spirit, however, contributes importantly to this process. For one thing, without the Spirit’s influence, the individual will not recognize the importance of spiritual truths. He is likely to have no interest in them. He may regard them as far-fetched and irrelevant. The Spirit causes a responsive individual to become attracted to or even yearn for this knowledge. Also, without his participation, doctrinal truths cannot result in spiritual edification or spiritual growth. Without the Spirit, a student may become informed. With the Spirit, he may become transformed.
Spiritually-confirmed knowledge is associated with significant changes in the heart and mind. It is to have one’s heart and mind aligned, in some measure, with God’s. It results in a basic and fundamental change in the person who has come to know by the influence of the Spirit of God. He becomes a different person, a “new creature,” with different perspectives and priorities. The knowledge thus received becomes heartfelt. Even though spiritual truths cannot be confirmed by earthly means, we are inclined, with conviction, to say of Spirit-confirmed knowledge, “I know it,” or “I have a testimony of it.” God does not reveal anything to an individual—he does not bless him with any spiritual confirmation of knowledge—without moving that individual a little closer to him.
Elder Dallin H. Oaks spoke of the difference between merely knowing something and becoming something:
In contrast to the institutions of the world, which teach us to know something, the gospel of Jesus Christ challenges us to become something. . . . The final judgment is not just an evaluation of a sum total of good and evil acts—what we have done. It is an acknowledgment of the final effect of our acts and thoughts—what we have become. . . . The gospel of Jesus Christ is a plan that shows us how to become what our Heavenly Father desires us to become (With Full Purpose of Heart, 37-38, emphasis in the original).
Any form of knowledge, temporal or spiritual, when learned without the intervention of the Spirit remains “intellectual” knowledge. It may not impact the heart or produce priority shifts in the mind. It is easy for the individual to stand apart from the knowledge when there has been no spiritual confirmation. The individual tends to remain largely the same as he was prior to learning the truths.
An interesting case in point is that of biblical scholars. They are all required to study the life and times of Jesus Christ. They must acquire a comprehensive knowledge of his environment, his associations, the events in his life, his interactions with others, and his teachings. Many undertake their studies with no inclination to include the help of the Spirit of the Holy Ghost. As a result, many do not regard Jesus as anything other than an important historical character. Though many of the topics they study have strong spiritual implications, we find, among this group of scholars, the inclination to stand apart from and compartmentalize their learning. The spiritual concepts they encounter as they study the mortal experience of Christ are intellectualized and often do not impact their thinking, priorities, or perspectives. They usually lack any semblance of commitment to Jesus and his teachings. This, again, is due to a lack of the influence of the Spirit of God.
Wisdom. The spiritual learner receives “wisdom”—the ability to appropriately perceive the applications and implications of his learning in an eternal perspective.
Selflessness. In looking to apply his knowledge, the spiritual learner’s attentions are turned outward, to others. He is concerned less about self. He seeks to know and eventually comes to realize how his learning may positively impact others. This is not true of the spiritless learner who often applies his knowledge to the aggrandizement of himself.
Discernment. The individual who learns spiritual facts by the Spirit has divine help with discerning spiritual truths from untruths. He will develop spiritual “common sense” and reason—the ability to discern truth from untruth. The spiritless learner is left on his own to try to discern truth from falsehood.
Inspired additions. The Spirit may afford additional blessings to the student who is diligently studying spiritual truths. It is the process I call “inspired additions.” This is revealed enrichment of what we have available to us in the scripture and other credible sources. I have previously noted that most spiritual truths are contained in the scriptures in a skeletal, rather than comprehensive, form. Also, spiritual truths in the scriptures are usually not presented to us in a logical, pedagogically-orderly format. When the Spirit of God is involved in scripture study—implying that the student of the scriptures is prayerful, worthy, and fully receptive of the Spirit’s ministrations—the student is better able to fill in the outline form of spiritual truths found in the scriptures. The Lord allows him, through the instrumentality of his Spirit, to begin to “fill in the gaps.” By this process, the student may receive the revelation for which he has prepared himself through diligent study and righteous yearning.
While we are not given to know all doctrinal truth here on earth, the Lord has mercifully allowed us a most satisfying understanding of the basic doctrines. This understanding comes from the combination of the scriptures, inspired explanations and clarifications by his servants, and the “inspired additions” which come via revelation from the Spirit of God. These latter enrichments are surely not available to the spiritless individual who studies the scriptures or any other source of spiritual truths.
Before a gospel student is blessed to make inspired additions to those principles he has encountered in the scripture, the Lord requires much of him. He surely must be diligent in his study, sincere in his prayers, and striving to live the Lord’s commandments so that he might be worthy of the ministrations of the Spirit. He must also be willing to use is own logic and reason. The Lord taught Oliver Cowdery: “You must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right” (D&C 9:8).
We have determined that the experience of receiving a testimony of doctrinal truth through the influence of the Spirit of the Lord is a spiritual one. It is the bestowal, by personal revelation from the Spirit of God, of that knowledge. But, what about secular truth? Is the process of acquiring secular truth fundamentally different than that of spiritual truth?
Many of us mortals are deeply involved in studying secular truths and make our living by working in such subjects as math, science, law, medicine, business, art, history, and literature. Our lives are importantly involved with learning and exercising logic. It is vital that we acquire secular understanding of many things here on earth. Is this understanding simply a thing of the world necessary only for our secular success? Does it have any spiritual implication? Is the knowledge of a historical or scientific truth less valuable than the knowledge of a doctrinal truth? Does God want us to acquire secular learning? Will he lend us his Spirit to help? Is secular knowledge a good or a bad thing?
God himself, of course, possesses all knowledge, even that which we might term secular. We are striving to become like him. Surely the Lord wants us each to study and learn to the best of our ability. He wants us to be conscientious and work hard in our learning.
It is clear that secular learning can be acquired while completely ignoring the Spirit of God, God himself, and any of his purposes. It can also be acquired with the Spirit’s help. Let us compare two hypothetical individuals who are studying diligently to become expert in a certain secular field, let us say physics. Both students desire to dedicate their professional lives to the field of physics. Both hope to contribute significantly to knowledge in their field of study. Each has acquired a doctorate degree.
These two, however, have distinctly contrasting spiritual orientations. The first acknowledges God and his purposes in all his undertakings. He prays regularly for the Lord’s assistance with his studies. Indeed, he prays about all other aspects of his life. The second has no interest or belief in God. He feels that he lives and studies all on his own.
Certainly the basic process of study is the same for both. Both must summon the discipline and experience the pain of dedicated, diligent, and regular study. Both must deny their natural tendency for ease and comfort as they seek for learning. Let us assume that by strictly academic standards the two are quite comparable. Both are excellent students, and both have an outstanding comprehension of their chosen field. Both are equally sought after as they apply for positions doing research in physics. Both are highly motivated to excel in their field and become important contributors to knowledge in their field.
So what end-product differences might we see in these two? Are there any? Will they be oriented differently? Will their priorities be different? There will be significant differences. The first will see himself as a spiritual man first and a physicist second. He will understand that his scientific knowledge is a means to accomplish positive purposes. It is not an end unto itself. He will see his professional career as an important and valuable tool to help other people live better, more satisfying lives and to understand the purposes of God on earth. He will be disinclined to seek for his own personal fame and aggrandizement. He will readily acknowledge that his life’s circumstances present binding obligations other than physics. Some of these will even come before his physics. He will thus prioritize his time accordingly. He will continue to plead for and continue to enjoy the companionship of the Spirit of God in his work and continued studies. He will readily acknowledge the hand and help of God. He will at times, when his preparation is adequate, experience promptings from the Spirit of God as he seeks for new knowledge in his field. For these he will gratefully acknowledge God’s hand.
The second will labor in a condition we might call “spiritless intellectualism.” His self image will be largely determined by his being a noteworthy physicist. He will see himself as a physicist first and foremost. Other aspects of his life are likely to take a far backseat. Because his self concept is so intimately involved with his science, he will be inclined to utilize his education and profession for his own self-aggrandizement and to seek for fame and worldly affirmation. His scientific accomplishments will often become the very basis of his self worth and esteem. His hard-won education was obtained, in his view, solely by his own efforts. Thus, his disinclination to believe in God will often evolve to frank cynicism about God and those who believe in him. He may be less inclined to enjoy the blessing of the Spirit in assisting him to make new discoveries in his field. He will often evince in his thoughts, speech, and actions a lack of real wisdom or eternal perspective.
The prototype of all spiritless intellects is Satan himself. He has certainly lost whatever spiritual growth he once possessed. In its place is simply worldly learning and worldly sophistication. This particular spiritless intellect is a clever, highly skilled manipulator, but there is nothing of divine wisdom in him.
For any individual who may wish to have the Spirit of God participate in his efforts to learn secular truths, we must acknowledge a catch. The catch is that before the Spirit can minister to the individual, that person must desire to have the Spirit’s influence. He must also be worthy of that influence. This includes prayerful and diligent attention to living the Lord’s commands.
There can be no doubting the involvement of the Lord’s Spirit in several important intellectual discoveries and inventions in our world’s history. Consider the important discoveries of the steam engine, electricity, printing, nuclear energy, computers, the special and general theories of relativity and countless others. And what about the great art and music of the world? Is the composing of a great piece of music, for example, a spiritual experience? Of course it is! Several anecdotal spiritual experiences had by the men or women who made these important discoveries attest to the providential help they received. One may read the account of George Frideric Handel and his composing the Messiah for a good example.
Once “converted” always converted. Our missionaries often make use of those verses in Moroni 10 known as “Moroni’s promise” (verses 3-5). These promise the new investigator, who has just “received” the Book of Mormon, that if he will ask in sincere prayer, the Spirit of God will testify to him of the truth of the Book of Mormon. This is actually a merciful, wonderful divine promise, and it has been most instrumental in helping to gather individuals to the Lord’s earthly kingdom. The investigator who receives such a witness is said to be “converted” to the truth of the Book of Mormon.
When the investigator asks in prayer, and when he receives a spiritual witness, are we then to assume he is permanently converted to the truth of the Book of Mormon? We cannot make that assumption. For one thing, we sometimes erroneously assume conversion is a black and white process. It is not. The investigator who has just had an initial witness from the Spirit has the beginnings of a small, usually fragile, testimony. It is then incumbent upon him to continue to diligently study and pray about the book. Do you suppose the individual who has studied the book for many years continues to acquire an ever-stronger spiritual witness that the book is true? Of course he does!
In addition, even a strong testimony of truth is not secure and permanent if the individual ceases to follow the Spirit’s promptings and fails to obey the Lord’s commandments.
If the Lord is willing to reveal it, there is no need to labor diligently to learn it. The Lord is willing and eager to confirm to our hearts and minds knowledge about spiritual things. Does this preclude our having to diligently study the doctrinal truths to which the Lord has allowed us access? After all, some might argue, the study of doctrinal truths is fundamentally different from the process of the study of secular truths. In order to acquire a complex body of secular knowledge, i.e., become educated in a complex secular discipline or field of study, it is obvious that diligent, committed, and prolonged study is required. Secular truths require diligent planning, study, memorizing, repeated reviewing, forgetting, and re-learning. But somehow in the Church, spiritual knowledge is often thought to be a different matter. Somehow, some have come to feel entitled to a strong testimony of spiritual things without diligent study—if we but pray regularly and casually read and read the scriptures.
While serving as a mission president, I observed that some missionaries felt they were entitled to be able to call to mind a pertinent scripture or thought whenever it was needed as they taught investigators. After all, they were missionaries, officially called and set apart. They were on the Lord’s errand. They had the right to expect the Lord’s help. With tongue in cheek, I had to explain that even the Lord “cannot get blood out of a turnip.” They could not expect a timely scripture to pop into their mind unless they had made a concerted effort to learn the meaning and location of that pertinent scripture. They even had to, heaven forbid, memorize, those pertinent scriptural references. Then and only then, I explained, the Spirit would be able and, indeed, delight in assisting them to recall the needed information.
Reason and diligent study must come before revelation (D&C 9:7-9). In addition, a man will not come to truly know a spiritual truth until he has “experimented upon” the words of Christ. That is, one must obey the principle of truth even when he is uncertain of the value of that obedience. It is only then that the blessings of heaven, the divine increments of spiritual knowledge and growth, are whispered to his soul by the Spirit of God. Obedience to the law upon which the desired blessing is predicated is mandatory (D&C 130:20-21).
Observation of the way some members of the Church study scripture provides evidence for their false notion that spiritual truths require less effort to master than secular truths. Many of us use what I call the “re-reading” technique. We read scripture, often casually or hurriedly, fitting it into a busy schedule as we have time. We read a book of scripture from the first page to the end. Some months or years later, we do so again. While there is certainly merit in this technique, a more effective way is to really learn and place into context the things being read. As we read the scriptures, we inevitably encounter things we don’t understand. If we develop a habit of simply passing by these poorly understood passages, we may never come to understand them. A more productive habit is to proactively look for things you do not understand. Seek answers to your questions. Follow up on footnote references. Include the Topical Guide and the Bible Dictionary. Include in your study commentaries of credible gospel scholars. Pray for understanding. Confer with others who might be able to help. It is incumbent upon all those who would study spiritual or doctrinal truths to strive to learn them permanently and well. We must make scripture study high priority and not merely “fit it in” as busy schedules permit.
It is desirable to seek for intellectual and spiritual re-confirmation of an already-existing testimony of the Book of Mormon or any other doctrinal truth. The appropriate seeking for more knowledge and additional spiritual witness will contribute to the strength of one’s testimony. It seems fair to conclude that in mortality there is no such thing as a “perfect testimony.”
The underlying principle is clear. The Spirit is unlikely to bear witness when the individual has little or nothing in his mind of which to bear witness. The Spirit of God is surely more likely to make his influences felt in those who diligently study the spiritual concepts in the scriptures, as compared to the individual whose study is more perfunctory. The Spirit has more difficulty reaching the confused or casually informed student than he does the diligent student who has conscientiously studied and understands the logic of the concept at hand.
Two sets of witnesses were blessed to view the Book of Mormon plates, a group of three and a group of eight. The three had a supernatural, purely spiritual experience. They saw an angel who invited them to look upon the plates and other sacred relics. The eight witnesses, on the other hand, had a natural, “secular” experience. They were allowed to see and “heft” the plates. No heavenly messenger was present—just the plates sitting on a table in full view. The unique experience of each set of witnesses serves to complement the other. In a similar way, our testimony of all doctrinal truths ought to be the complementary product of both diligent, “secular-type” study and the blessed witness of the Spirit.
Just as it is possible to learn spiritual truths without the help of the Spirit of God, so it is also possible to attempt to teach spiritual truths without the ministrations of the Spirit. The teacher of gospel truths must teach in a way that enables the Spirit to testify to those being taught. But how is this to be accomplished? What is the essence of teaching by the Spirit? That is, how does one teach so as to give the hearer the best possible chance of feeling the witness and confirmation of the Spirit?
The quintessential secret to teaching by the Spirit is found in D&C 50:17-22:
Verily I say unto you, he that is ordained of me and sent forth to preach the word of truth by the Comforter, in the Spirit of truth, doth he preach it by the Spirit of truth or some other way? And if it be by some other way it is not of God. And again, he that receiveth the word of truth, doth he receive it by the Spirit of truth or some other way? If it be some other way it is not of God. Therefore, why is it that ye cannot understand and know, that he that receiveth the word by the Spirit of truth receiveth it as it is preached by the Spirit of truth? Wherefore, he that preacheth and he that receiveth, understand one another, and both are edified and rejoice together.
These verses teach us this simple principle: As a spiritual concept is being taught, if both the speaker and the hearer feel the influence of the Spirit of God, then there will be genuine two-way spiritual communication and understanding. Both will be “edified and rejoice together.”
But how is this accomplished? How does the missionary, for example, teach so that the Spirit’s influence is present both with him and with his investigator? As it turns out, the responsibility lies with the teacher. He simply must possess a spiritual witness of the truths he is attempting to teach. If he possesses that spiritual witness, and if he feels that witness anew each time he teaches, the Spirit is most likely to bear witness to the hearer. When the Spirit bears witness to the teacher, it usually follows that the influence of the Spirit will also bear witness to the hearer as well. Conversely, if the Spirit does not bear witness to the teacher, he should not expect the Spirit to bear witness to his student. I believe the Spirit is willing to bear witness to the teacher of gospel truths each time he teaches. Thus, his own testimony will also be strengthened as he teaches.
^1^ See a discussion of this topic in the author’s foreword.
^2^ In chapter 2, Doctrine and the Scripture, we will consider the concept of doctrine.
From Ye Shall Know of the Doctrine, Volume One. Download the entire book as a PDF.