Doctrine and the Scripture

Volume One—Chapter Two DOCTRINE AND THE SCRIPTURE

#Introduction

The word “doctrine” in the scriptures means “a teaching” or “instruction.” Related meanings are “that which should be received” or “that which should be taught.” One may suppose that doctrine should refer to all spiritual truth. In the Church, however, it is applied to those spiritual truths that Jesus Christ teaches and feels should be taught. This is the doctrine of Jesus Christ or the doctrine of the gospel of Jesus Christ. The Savior is the perfect embodiment and teacher of righteous and edifying doctrinal truth. He said of himself, “I am the way, the truth and the life” (John 14:6). His spiritual light, which emanates (“shineth”) from his presence to fill the immensity of space, contains the “fulness of truth.” Each of us is invited to connect with that light and to partake of

that truth. Doctrine, then, consists of those spiritual truths most applicable to man— those pertinent to his spiritual progression and salvation.

In the scriptures the plural form, “doctrines,” usually refers to ideas of men or false doctrines. In the Church, however, the plural form is often used merely to refer to multiple doctrinal principles.

The Lord’s commandments themselves, which are important guidelines or rules more than commands, are invariably rich in doctrinal content and implication. When the Lord gives a commandment, he urges us to conform to the eternal law. He points us to the way things actually work in the eternities. These eternal workings and laws—his commandments—are doctrines in the strictest sense.

#Categories of Doctrine

The Lord, his atonement, and other subordinate doctrines. We might attempt to categorize doctrines in various ways. Perhaps the most pertinent way is to suggest that the one most important doctrine is that Jesus is our Savior and Redeemer and atoned for the sins of all mankind. All other doctrines are subordinate and point to the way we might take advantage of the one central doctrine. The prophet Joseph taught: “The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended unto heaven; and all other things which pertain to our religion are only appendages to it” (TPJS, 121; cf. 3 Nephi 27:13-16). Those subordinate doctrines most often mentioned are the first principles of the gospel: (1) faith in the Lord Jesus Christ; (2) repentance of sin; (3) baptism by immersion for the remission of sins; and (4) receiving the gift of the Holy Ghost by the laying-on of hands by those in authority. Another often mentioned is enduring in righteousness to the end.

The plan of salvation and other mechanistic doctrines. I will suggest a practical, alternate categorization as follows:

1. Doctrines pertinent to the plan of salvation. These would include primarily the Lord’s atonement and resurrection and the several vital ways they apply to man in his quest for salvation. They are also the doctrines concerning the Lord’s eternal plan in all of its phases—premortal, mortal, and postmortal. These doctrines explain the settings, the players, and the events that have and will be pertinent. Specific examples of these truths might include such things as the characteristics of our Father in heaven and his Firstborn Son; characteristics of ourselves as intelligences, spirits, mortals, and resurrected beings; spirit birth; premortal experiences; truths about Satan; the events of the creation; the fall of Adam and Eve; the nature of mortal birth and death; continuing revelation; the role of temple ordinances for the living and the dead including eternal marriage; the gathering of Israel; the restoration of and the establishment of Zion; the second coming of the Lord; the millennial thousand years; and the events and characteristics of the spirit world, outer darkness and the nature of the degrees of glory including exaltation.

2. The mechanistic doctrines. These doctrines define the workings and nature (the “mechanics”) of the first category of doctrines. They explain just how the plan of salvation works and affects our lives. Examples include the particulars about spiritual growth and how we may progress toward godhood, how we may lose our eternal inheritance, the nature of agency, the nature of law, the nature of adversity and suffering, the consequences of obedience and disobedience relative to the law, the natural part of man which inclines him toward things of the world, the characteristics of faith and its role in our spiritual growth, the nature of the Spirit’s interactions with man, the details and mechanisms of how the Lord’s atonement applies to man, the nature of spiritual light, and others.

From another perspective, perhaps peculiar to me, I might define these mechanistic doctrines as true eternal physics or the science of spiritual things. There is, in earthly science, a practical functionality. A study of science leads one to understand how things in the physical universe really work, how they may be understood, how they depend upon one another, how they interact, and how they fit together. All scientists attempt to establish a practical, working knowledge of the principles that explain and predict the phenomena they observe. Scientists try to eliminate the unknowns and fill in the gaps of mystery and misunderstanding. Inevitably, scientific breakthroughs, and the increased understanding they bring, serve as tools for further exploration and lead to additional understandings. The more a scientist learns, the more he becomes aware of his ignorance, and also the more he is able to continue to learn. Hence, he is motivated and enabled by his studies.

All of this is also true of the mechanistic doctrines. An understanding of these includes an understanding of the mechanisms, inner workings, processes, and nature of the eternal experiences of man, all of which God has designed. Mechanistic doctrines, understood, make clear how things really work and answer fundamental questions.

My own personal orientation to the scriptures and to the doctrines they define is not so much concerned with their poetry or their literary beauty, though I do gratefully acknowledge the impact of these aspects of the scriptures. Rather, my main focus is their logic and their “science.” I am more a “left-brained” cardiologist than a student of religious philosophy. I am passionate about learning just how things work. I yearn to know how doctrines might best be explained and how they fit together. I am driven to understand the logic of it all. I am only comfortable when I feel I have acquired an acceptably complete, logical, and functional explanation of a doctrine.

In this and subsequent volumes, we will consider together all categories of our most basic and formative doctrines. They are all important to our eternal future. They are all precious treasures.

#The Source of Doctrine

It is hoped that this study will have the same effect on the reader it has had on its author. God is the source of the doctrinal principles to which the Lord has given us access. It is untenable that man has created them. The serious student of the doctrine cannot escape the ever increasing impression that man could not have authored such a grand system. Its seamless consistency and ultimate simplicity is beyond the ability of any man. Also, a doctrinal tapestry created by man would not produce the unmistakable confirmatory impressions of the Spirit of God that have resulted from my study of the doctrine. It is easy for me to understand why the prophet Alma felt that teaching the doctrine (“the word of God”) was the best approach in preaching to the Zoramites (Alma 31:5).

In the history of our earth, the Lord has allowed many different levels of doctrinal understanding to men of different generations. We are so blessed to have access to a “fulness”—as much or more than any previous dispensation. And what is most exciting of all—we believe that God “will yet reveal many great and important things pertaining to the Kingdom of God” (Article of Faith 9). Further, the prophet Joseph wrote: “I could explain a hundred fold more than I ever have of the glories of the kingdoms manifested to me in the vision, were I permitted, and were the people prepared to receive them” (TPJS, 305). We expect that subsequent revelations will allow us an even more expanded understanding of the doctrine.

#Challenges in Studying the Doctrines

Our principle source materials for studying doctrines are the scriptures and the inspired interpretations and clarifications of those scriptures by the Lord’s authorized servants, his prophets. Three problems immediately present themselves, however:

Scriptures contain the doctrines in random outline form. As previously mentioned, the doctrines are not sequentially and comprehensively laid out in scripture in a simple, pedagogically efficient, and “user friendly” format. It seems they were never intended to be. The scriptures can hardly be said to resemble a textbook that sets out to lead the student step-by-step, sequentially, and logically from a primer to an advanced level. We cannot expect to be “spoon-fed” as we study them. In the scriptures we more often encounter skeletal outlines of the doctrines in no particular order. We would be hard-pressed to point to a comprehensive discourse on any particular doctrine in scripture. We are more likely to receive actual step-wise presentations of gospel doctrines in the homily (speeches and writings) of modern prophets.

If any one individual is ultimately to come to a thorough, firm knowledge or understanding of a doctrine—if he is to come to understand how a doctrine really works—he must take the initiative himself and build for himself a logically constructed framework or “sticky platform,” also previously described. He must search out, come to understand, and organize all scriptural principles or truths that comprise the doctrine. Then by continued study, prayer, and pondering he must fill in the gaps of his outline. By this means, he can begin to formulate a truly functional and thorough understanding of the doctrine. This understanding comes slowly: “line upon line, precept upon precept” (2 Nephi 28:30). And, all the while, he must stay clear of speculation.

I have come to know that if we are willing to diligently study the scriptures and other reliable sources, the Lord has mercifully allowed us to raise our understandings above the “primer” level. This quest is not only doable but flat-out exciting.

Figurative versus literal language. Second, there is much of poetry, metaphor, and symbolism in the scriptures which must be recognized as such. I will briefly summarize the types of figurative language we often encounter:

1. A common figure of speech is the metaphor. It is a literary device in which a comparison is drawn between two unlike or unrelated objects. Examples include: “the curtain of night descended,” “all the world is a stage,” “thy neck is an iron sinew, and thy brow brass” (1 Nephi 20:4), “I am the bread of life” (John 6:35), “Judah is a lion’s whelp” (Genesis 49:9), and “the prophet is a pillar.” Scriptural metaphors teach spiritual concepts by comparing them to well-understood earthly objects or phenomena. Metaphors do not imply that the person or object described is actually the same as the object used as a comparison. Rather, there is a likeness between the two because of some shared characteristic. Metaphors utilize a broad range of objects of comparison including humans, animals, plants, actions, ideas, topographical features, or inanimate objects.

Most metaphors are not meant to be taken literally—some would be strange and grotesque, even perverting true doctrine: “Ye are the salt of the earth” (Matthew 5:13); “This [bread] is my body . . . this [cup of wine] is my blood” (Matthew 26:26, 28); and “I am the vine, ye are the branches” (John 15:5). Note also all the “I am” metaphors in the Gospel of John: “I am . . . the living water” (4:14), “the bread of life” (6:35), the “light of the world” (8:12), “the door” (10:9), “the true vine” (15:1), and “the good shepherd” (10:11).

Many colorful metaphors teach us something about the Savior. He is the Stone, the Rock, the Branch, the Sower, the Husbandman, the True Vine, the Lord of the vineyard, the Lamb, the Sheep, the Shepherd, Love (1 John 4:8), Light, and Spirit (John 4:24). Actually, he is not literally any of these things. But each comparison teaches us something about the Savior’s character, something we can emulate. But before we can emulate that quality of his character, we must understand the image, the metaphor, being used.

In the Gospels, people are salt, plants, olive trees, fig trees, branches of the vine, grapes, grass, sheep, goats, and fish. Unworthy people are vipers, dogs, and wolves. Again, people are not literally any of these things, but we can learn something from each of the images, if we study them in their original context and come to understand them.

2. A simile is the same as a metaphor, but with the use of such words as “like” or “as.” Thus, “The kingdom of heaven is like unto treasure hid in a field” (Matthew 13:44), or “the prophet stands like a pillar at the head of the Church.”

3. A hyperbole is an intentional exaggeration to illustrate a point. In the scriptures, hyperbole is used not to mislead but to emphasize. Modern, colloquial examples include “I’m so hungry I could eat a horse”; “I wrote till my hand fell off.” A few examples from the Book of Mormon include: “O that I were an angel . . . that I might go forth and speak with the trump of God, with a voice to shake the earth” (Alma 29:1- 3), “the Lamanites and the Amlicites, being as numerous almost, as it were, as the sands of the sea” (Alma 2:27), and “they did multiply and spread . . . insomuch that they began to cover the face of the whole earth” (Helaman 3:8). In the New Testament there are several examples including: “If thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell” and “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God” (Matthew 19:24).

4. A parable is an extended simile or metaphor. It is a short story that uses familiar characters, conditions, and customs to teach a single point or lesson. Unlike fables, which are imaginative, exaggerated, and improbable, created to amuse more than to teach, parables contain no fiction, nothing artificial—they are all true to life.

Jesus nearly always had only one main lesson he was teaching with each parable (except, for example, the parable of the prodigal son, which has at least two major themes). It is, therefore, unwise to overanalyze and attempt to find meaning in every detail. Pushing the symbolism in parables too far, in fact, is doctrinally dangerous.

5. An allegory is also an extended metaphor. Unlike a parable, an allegory can have every object or idea representing something. Every point can have its own meaning. The Gospel of John has no true parables but does contain two allegories, the good shepherd in chapter 10 and the true vine in chapter 15. The longest chapter in the Book of Mormon, Jacob 5, is a classic example of an allegory. The images continue to build on each other, each having meaning, leading to a climax or a conclusion.

While figures of speech are useful devices and can enrich the scripture’s emotional and spiritual impact, we must always recognize and acknowledge the differences between figurative and literal language. When the Lord teaches literally, he counsels, commands, or instructs in simple plain language without flourish or any form of symbolism. He speaks in terms he knows we will understand. Examples of this literal form of God’s word include such things as the Lord’s commanding the early saints in New York to move to the Ohio, his commanding the saints in Kirtland to build a temple, and his later commanding some to travel to Great Britain to preach the gospel. The concept he is teaching is simple, and he knows we will understand when he commands in direct and literal language.

At other times he does not teach us directly or literally. Rather he teaches figuratively. It is important that we remain alert and aware of the differences.

Why does the Lord speak to us figuratively? Obviously, there are more reasons than one. We are taught in scripture that on occasion he has wanted to hide the true meaning of the scriptures from the unworthy and uninitiated. These will fail to understand the figurative teaching, as they lack the necessary background for understanding. Also, just as God’s ways are higher than man’s ways and God’s mind is well beyond the mind of man, spiritual concepts if taught in purely literal language might prove unintelligible to man. Figurative language, on the other hand, can be used to introduce simply a complex spiritual concept to man and allow him to begin to learn about the concept by relating it to things he already understands. Figurative language may help to infuse life into abstract, imperfectly understood concepts. They may enrich and add value and color to literal spiritual concepts.

Figures of speech often adequately illustrate the basic “whats” of a doctrine. The “whys” and “hows” must usually wait for a later, more literal explanation.

While understanding doctrines at the symbolic level is an excellent primer, there is some weakness in limiting our knowledge to the figurative. The metaphor, for example, is never a comprehensive, exactly accurate version of a doctrine. It may even lead to errors or prevent our coming to a full understanding.

Sometimes it is difficult to decide what is figurative and what is literal. We read, for example, that faith is the “substance of things hoped for, the evidence of things not seen” (Hebrews 11:1). The light of Christ “is in all things and giveth light to all things” (D&C 88:13). Charity is “the pure love of Christ” (Moroni 7:47). Are these scriptural statements intended by the Lord or his prophet to be literal or figurative? With regard to the whole concept of light, is it all figurative or is there a practical and literal principle there? I have learned that these particular examples are quite literal, and they will be discussed later in this volume. They must be understood in their literal sense.

There really does exist a complete, literal version of each and every doctrinal principle. If we are to come to really know and thoroughly understand a doctrinal principle, we must gradually formulate and piece together that literal version through our own diligent study, pondering, and prayer.

Milk and meat. Finally, it is apparent God is inclined to teach and allow us to learn the doctrines at various levels. To his missionaries in this dispensation he referred to a simpler level of understanding as “milk” and to a more advanced level as “meat.” He said, “I command you that you preach naught but repentance, and show not these things unto the world until it is wisdom in me. For they cannot bear meat now, but milk they must receive; wherefore, they must not know these things, lest they perish” (D&C 19:21-22). The informed student must be aware of these levels and know when he is reading milk- or meat-level materials.

The “milk” level refers to the “whats” of a doctrine or its basic facts or assertions. This level can be adequately communicated through the use of figurative language. As the scriptures describe the doctrines of the gospel of Jesus Christ, they mostly treat the “milk” or “whats” of the doctrines. The “meat” level of a doctrine refers to its “whys” and “hows” which includes its literal purposes, functions, and mechanisms. The meat is usually best communicated by more literal language.

It has become increasingly apparent to me that God does not place arbitrary limits on our level of understanding. He has provided us with sufficient scriptural reference material and the Spirit of the Holy Ghost so that, with diligent study, we may eventually rise above the milk level.

Let us consider an example: The Lord teaches clearly that in order for man to be exalted, he must progress during his second estate, in some measure, to become more like God. This is accomplished through obedience to his commandments. These statements are a simple declaration of the “milk” level or “whats” of spiritual growth: The Lord hopes that man will progress and become more like God through obedience to the Lord’s commandments. This is typical of the outline form contained in the scriptures. The fact of a man “growing” to become like God is a metaphor. We know what it means to grow physically or even mentally. But what exactly does it mean to grow spiritually to become like God? What are the mechanisms, the processes? Exactly how does it work? These latter questions can only be answered by careful study, prayer, pondering, and the help of the Spirit of God. The answers comprise the “whys” and “hows,” the “meat” level of understanding.

We will learn that the Lord has made much “meat-level” information available to us pertinent to the concept of spiritual growth. In two later chapters of this volume we will learn some of the “whys” and “hows.”2 We will consider, for example, the answers to such questions as: What exactly constitutes spiritual growth? How does obedience lead to spiritual growth? What are the mechanisms and processes that connect obedience with growth? Why is it so difficult to obey the Lord’s commands? Why do the scriptures suggest that only a relatively few will be exalted (Matthew 7:13-14; 3 Nephi 27:33)? Do we grow all at once or gradually? Who judges us worthy or unworthy to be allowed to grow? How much must we grow to be considered worthy of exaltation? Is more growth expected of some of God’s children than of others in order for all to qualify for exaltation? Once we grow spiritually, is that growth irreversible? Do we grow spiritually only in this mortal phase? What about premortality? What about our postmortal life? Will we grow in the celestial kingdom? Is God continuing to grow? All of these answers are available to us if we are willing to invest the effort to learn them. It is also true that there will remain, for now at least, aspects of the doctrine that are, as yet, unavailable to us and may even be beyond our ability to understand completely.

1 For a discussion of the intimate association between the light of Christ and spiritual truth, see chapter 15, The Concept of Light.

2 We will discuss the phenomenon of spiritual growth in some detail in chapter 7, Spiritual Growth—Gifts of the Spirit and chapter 8, The Blessings of Spiritual Gifts.