1. Our current understanding is incomplete. One of our Articles of Faith states that God “will yet reveal many great and important things pertaining to the
2. Church leaders do not claim to be infallible. Elder Faust said it clearly: “We make no claim of infallibility or perfection in the prophets, seers, and revelators” (James E. Faust, “Continuous Revelation,” Ensign, Nov 1989, 8). Similarly, Elder Hales has said: “I am not a perfect man, and infallibility does not come with the call” (Robert D. Hales, “The Unique Message of Jesus Christ,” Ensign, May 1994, 78). We should expect to occasionally catch our Church leaders (Bishops, Stake Presidents and even General Authorities) being human, sinning, and making mistakes in judgment.
3. Not everything a Church leader says is inspired of God. The Prophet Joseph Smith acknowledged that “some revelations are of God: some revelations are of man: and some revelations are of the devil.” (HC, 1:163.) He Also said that, “many persons think a prophet must be a great deal better than anybody else… a prophet [is] only a prophet when acting as such.” (HC, 3:356 emphasis in original) Similarly, the Church’s official website recently stated: “A single statement made by a single leader on a single occasion often represents a personal, though well-considered, opinion, but is not meant to be officially binding for the whole Church” (see www.lds.org/newsroom). Do not be surprised if a well-intentioned Church leader mistakenly expresses his personal opinion as if it were doctrine.
4. The scriptures may contain human imperfections. When divine inspiration is reduced to imperfect human language, we should expect some things to get “lost in translation” (see Eighth AF [”as far as it is translated correctly”]; BOM Title Page [”And now, if there are faults, they are the mistakes of men”]). Also, do not be surprised if a revelation or translation delivered by a man in the early Nineteenth Century sounds like something a man in the early Nineteenth Century would say (D&C 1:24-25 [”these commandments are of me, and were given unto my servants in their weakness, after the manner of their language... [a]nd inasmuch as they erred it might be made known”]).
5. Prophets do not claim that all their inspiration is received through face-to-face conversations with God. When we say that a prophet speaks for God, that does not necessarily mean everything he says was told to him by God directly or face-to-face. Rather, prophets have made clear that their inspiration typically comes from the Holy Spirit. Elder Packer has stated, “This guidance comes as thoughts, as feelings, through impressions and promptings. It is not always easy to describe inspiration. The scriptures teach us that we may “feel” the words of spiritual communication more than hear them, and see with spiritual rather than with mortal eyes. The patterns of revelation are not dramatic. The voice of inspiration is a still voice, a small voice. There need be no trance, no sanctimonious declaration. It is quieter and simpler than that” (Boyd K. Packer, “Revelation in a Changing World,” Ensign, Nov 1989, 14). Church leaders sometimes differ in their perceptions and views.
6. Sometimes God gives Church leaders discretion to make their own decisions according to their best judgment. Brigham Young taught, “If I ask [God] to give me wisdom concerning any requirement in life, or in regard to my own course, or that of my friends, my family, my children, or those that I preside over, and get no answer from him, and then do the very best that my judgment will teach me, he is bound to own and honor that transaction, and he will do so to all intents and purposes” (Teachings of the Presidents of the Church: Brigham Young, p. 46; see also Hel. 10:5-10, D&C 80:3). In other words, sometimes God lets Church leaders decide what to do and then puts His divine stamp of approval on it. Do not be surprised if a Church leader’s decision seems to reflect that leader’s personal judgment, as opposed to a divinely issued instruction.
7. None of the above should undermine our testimony that the scriptures are the “word of God”, or that Church leaders are inspired by God. The fact that a book of scripture or prophet may be mistaken about one or more things does not prevent them from being inspired about many, many other things. Nothing says a prophet’s spiritual discernment must be perfect or he is a total fraud. As Elder Faust stated: “I witness humbly that I know the Lord still guides his church through his servants, regardless of any individual imperfections” (James E. Faust, “Continuous Revelation,” Ensign, Nov 1989, 8). The idea that we can disregard everything a book of scripture or Church leader says if it can be proved that it/he was wrong about one or more things is the classic “throw the baby out with the bath water” fallacy.
8. Questioning and examining Church leaders’ statements is not only allowed, it is encouraged. Brigham Young said, “I am more afraid that this people have so much confidence in their leaders that they will not inquire for themselves of God whether they are led by Him. I am fearful they settle down in a state of blind self-security, trusting their eternal destiny in the hands of their leaders with a reckless confidence that in itself would thwart the purposes of God in their salvation, and weaken that influence they could give to their leaders, did they know for themselves, by the revelations of Jesus, that they are led in the right way. Let every man and woman know, by the whispering of the Spirit of God to themselves, whether their leaders are walking in the path the Lord dictates, or not” (Journal of Discourses, 9:150). Of course, there is a big difference between honest inquiry motivated by a sincere desire to know the truth, and a pre-determined effort to prove the Church is wrong (see John A. Widtsoe, “Is it Wrong to Doubt,” Evidences and Reconciliations, 31-33).
9. It is unwise to conclude that Church leaders are “wrong” about something we do not understand or disagree with. Humility and intellectual honesty require us to recognize that we are at least as capable of being mistaken in our judgment, as are Church leaders. Accordingly, it would be unwise to conclude that Church leaders are “wrong” about something, or that a certain teaching is “false.” The most we should say is that we do not understand something, or that we have not received a testimony of the truthfulness of something. This may seem like semantics, but there is an important difference between telling a Church leader “you are wrong” or “you are teaching false doctrine,” as opposed to saying, “I don’t understand your position” or “I have a different point of view.” Here is the paradox: while we acknowledge the possibility (and probability) of errors existing within the Church, wisdom and humility should prevent each of us from concluding that our judgment and spiritual discernment is superior to that of our Church leaders. Accordingly, none of us should conclude we possess the superior judgment necessary to identify those errors; that task has been assigned to our leaders.
10. If you are not exalted, you are damned. There are three degrees of glory (see D&C 76). The highest degree, the
11. Choices are right, wrong or irrelevant to salvation. This means that there are no “gray” areas in the gospel. Some things are not relevant to the gospel (e.g. what color of car you buy, or if you eat fruit loops or apple jacks for breakfast). The Lord has said that, “Mine elect hear my voice and harden not their hearts (D&C 35:12),” “He that believeth and is baptized shall be saved; but he that believeth not shall damned (Mark
12. True faith is just as reliable as scientific evidence if not more so. Unfortunately, many people put more weight behind scientific evidence than they do faith. Scientific ideas (facts, theories, and hypothesis) are based on findings from the scientific method. The basic steps of the scientific method are:
1. Define the question
2. Gather information and resources (observe)
3. Form hypothesis
4. Perform experiment and collect data
5. Analyze data
6. Interpret data and draw conclusions that serve as a starting point for new hypothesis
7. Publish results
8. Retest (frequently done by other scientists).
These are the exact same steps used in gaining a testimony of some gospel principle.
1. Figure out what you are trying to get a testimony of.
2. Study the question out in your mind (D&C 9:8).
3. Decide what you initially desire to believe (
4. Experiment on your belief (Alma 32:4, 27; Matt. 7:16-20; John 7:17).
5. Review over what evidence you have found (remember, faith is always based on some
6. Interpret data and draw conclusions that serve as a starting point for a new hypothesis (see
7. Share your testimony (“Oh, if I could teach you this one principle. A testimony is to be
found in the bearing of it!” Boyd K. Packer, “The Candle of the Lord,” Ensign, Jan 1983,
51).
8. Retest your findings (D&C 50:24)
Some people will argue that while the process may be similar, scientific study is based on
empirical evidence (e.g. evidence derived from direct observation and sense experience).
This method of gaining a testimony is based on empirical evidence just as science is.
A few thoughts by Moss Lillywhite
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1 comment:
good job moss!
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