Brothers and sisters, it is a privilege for me to be with you.

I admire and am grateful for what you do.

I know a little something about the sacrifices that you make, and how you serve Heavenly Father's children.

And

I hope that you never doubt that you are highly valued.

I look around, and I know that at least in this gathering I am the least among you.

And that's okay because of what you do you ought to be

publicly loved for all of this.

And as though my ego needed any more bruising, I was asked to talk about

the doctrine of Christ

in just a few minutes.

And I think maybe if we were to dismiss and go watch all of the sessions of General Conference, we would have the doctrine of Christ just about right.

Nevertheless, I am obedient and will fulfill my assignment.

You know that towards the end of his record in Second Nephi chapter 31, the towering prophet Nephi tells readers that he is concluding his prophesying, and quote, "cannot write but a few things more," verse one.

He says that what he has written up to that point is sufficient for his

purposes, "save it be a few words which I must speak concerning the doctrine of Christ," verse two.

Because he feels compelled to do so, he goes on to explain the details of the doctrine which is based on the example of Jesus Christ, and he quotes the word of God the Father, "the promise to all adherence of

this doctrine, the ultimate blessing of eternal life." Finally, by way of summary, Nephi says something about the doctrine of Christ that in modern parlance is both Christologically profound and theologically arresting.

"And now behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God.

And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, without end, amen."

Indeed, Christ is the only way or name by which humankind can possibly be saved.

But in addition to this unalterable law, think of the timing of Nephi's

prophetic declaration, which anticipates by 600 years, the High Christological

declaration as scholars call it, in Acts 4:12 which reads, "Neither is there salvation in any other, for there is none other name under heaven given among men, whereby we must be saved."

Brothers and sisters, Nephi's way of describing Christ's place in the plan of our Father in Heaven is not often matched in scripture.

And thus, we may say with perfect propriety, that the Book of Mormon truly

teaches a High Christology, by the very definition that the world's scholars have given to the term.

I know that some of you at least are familiar with the term "High Christology," which means the presentation and study of Jesus Christ, which emphasizes His divinity and His power to atone and to redeem, as opposed to focusing on his humanity, which is sometimes referred to as a "Low Christology." By any measure, brothers and sisters, Second Nephi 31 is Christ-centered, and a doctrinal treasure.

As an aside, I was talking to Elder Wood before we began.

It has become apparent to me through interfaith dialogues with theologians and scholars not of our faith, that the Book of Mormon as a Christ-centered document is not the real issue for those who object to our faith being called Christian the ultimate issue is the Prophet Joseph Smith and the First Vision.

Just as impressive as His Christ-centeredness is Nephi's

understanding of what the three members of the godhead think of the doctrine of Christ, and the overall plan of redemption.

Nephi says the doctrine of Christ is, again, "the only and true doctrine of

the Father, and of the Son, and of the Holy Ghost." If we take Nephi's language at face value, the doctrine of Christ is the doctrine that the godhead supports in unity, the doctrine to which all three members of the godhead affix their individual names, and their collective, unified seal of approval.

I don't think there is any other doctrine in scripture that is described the same way as the doctrine of Christ has described in Second Nephi 31:21.

Yes, we perform important ordinances, the gateway

ordinances, so to speak, in the name of the Father, and of the Son, and of the Holy Ghost. But is there any other doctrine that is described by invoking the

individual, yet unified members of the godhead in this way?

The doctrine of Christ, brothers and sisters, in the Book of Mormon, is something special.

Now what does the phrase, "the only and true doctrine" mean or what might it mean?

The word "only" suggested uniqueness.

The doctrine of Christ is explained to Nephi by both the Father and the Son, who Nephi regards as separate, distinct beings.

Their individuality is preserved, along with the Holy Ghost, while their unity in doctrinal matters is conformed, which is one God.

This is very different, if not unique from Trinitarian formulations in many

Christian groups around the world.

Also, in the doctrine of Christ, ordinances are absolutely

required, not just suggested.

And the way in which they are performed is different from the way they are performed in some other Christian communities.

In addition, the doctrine of Christ as reported by Nephi is affirmed as originating with God the Father.

Again, unique.

I hope to be able to return to this if time permits.

The word "true" suggests constancy and consistency across the ages

because truth, as you know, has been defined by the Lord Himself as "knowledge of things as they are." We might even say, "really are," as they were, and as they are to come, section 93.

Truth does not change over time and because truth does not

vary, and the doctrine of Christ is declared to be true, the doctrine of Christ does not vary.

Its principles, its commandments, its covenants and ordinances do not change, which is not the position taken by some

philosophers and religious scholars.

Indeed, brothers and sisters, divine truth is not influenced by varying conditions.

It does not change, truth does not change, according to circumstance.

Situational ethics was a very popular philosophical stance, a popular course

when I was in college.

Before you get upset, I didn't have the chance to go to BYU, so it was not at

BYU, but in other universities around, this was all the rage for a period of time, situational ethics.

But as we learn in Second Nephi, this is not a valid principle, according to God's reckoning.

The Lord declared, again, in section 93, "All truth is independence in that sphere in which God has placed it to act for itself." In other words, truth is not

held hostage, if you will, by circumstances or changing conditions.

In my view, the doctrine of Christ as taught in the Book of Mormon is at

the core of all discipleship, and all Christian activity.

My renewed examination of the doctrine of Christ these last couple of months has caused me to think much more deeply about my own behavior, about how I can better incorporate the doctrine of Christ into my teaching and ministering, how I can better live the doctrine of Christ, how I can find more ways to put forward the doctrine of Christ in my specific spheres of influence, ways that

will continue to build and lift others.

Wouldn't I and you have the help of heaven in doing this?

Two weeks ago, Elder Gerrit Gong spoke at a worldwide missionary devotional hosted at the Provo Missionary Training Center.

He taught many, many powerful concepts, but one in particular applies here. In fact, it occupied a third of his remarks.

He indicated that our missionary purpose is found in the doctrine of Christ

as articulated in Second Nephi 31.

And then he clarified that, and I quote, "Our primary purpose is not to invite others to come to church, or even to join the church."

Now where I was seated, I could detect kind of a ripple of surprise go through different groups of missionaries in their second or third week at the MTC.

He said, "Now before you rush out of here and tell your folks that Elder Gong said we're not supposed to invite people to church," he said, "let me say rather our primary purpose is to invite others to come unto Jesus Christ, to learn of

Him, and love Him, and to follow His perfect example." And then Elder Gong spent several minutes inviting all of the missionaries to study the doctrine of Christ as found in Second Nephi 31:2-21.

In Nephi's discussion we see the doctrine of Christ as composed of several interrelated principles and ordinances, so let's look at some of these.

First to be mentioned it baptism and its connection to righteousness.

Participation in the ordinance of baptism is so important, says Nephi, that even though Jesus was holy, He had to be baptized to fulfill all righteousness, verse 5.

Though He was sinless, and worthy to be the substitute offering for our sinfulness, according to Second Corinthians 5:21, Jesus had to participate in the ordinance of baptism in order to fulfill all righteousness, in order to be fully righteous.

Thus, we conclude that righteousness in the fullest and most complete sense, the sense in which I think our Father in Heaven views it, is a bit different than being sinless or holy.

It is more than the absence of broken laws or bad behavior.

The fulfillment of all righteousness is accomplished by participating in every

ordinance God the Father has established for His children.

In addition, as one of my BYU colleagues has said, "The fulfillment of all righteousness is the active seeking of the mind and will of our Eternal Father, and then the complete compliance with that will, once it has been obtained." Brothers and sisters, each of us must eventually fulfill all righteousness.

In the gospel of Matthew we read of John the Baptist's reluctance to baptize the Messiah when he came to John at the river Jordan.

The King James Version reads, "But John forbade him saying I have need to be baptized of thee, and comest thou to me?" Matthew 3:14.

This is strong language on the part of John the Baptist.

But the original Greek text of this passage seems even stronger than the King James translation.

I quote from a well-respected, accurate modern translation of the Greek New Testament.

"But John tried to prevent Him," the Greek (inaudible)

saying, "I have need to be baptized by you, and yet you are coming to me.

But

answering, Jesus said, permit it now for so it is proper for us to fulfill all righteousness." The original Greek is clear.

John tried to prevent the ordinance from taking place, but it would've been improper for Jesus not to have been baptized.

And either John nor Jesus could have been considered fully righteous without the baptism of the Master.

As one scholar notes, “Righteousness was understood to mean conforming to God’s will, obviously through ordinances.” And the Greek word “to fulfill” is instructive.

If anyone cares, the Greek word is “pleroo si”.

It's the same word that Jesus used when He said, "Think not that I have come to

destroy the law, or abolish the law, or the prophets. I did not come to destroy, but to fulfill." The word "fulfill" means "to

complete, to make something complete or whole, to make up even a deficiency."

The word seems to assume that there is a gap, right?

To fulfill all righteousness means to establish complete righteousness.

Jesus was the perfect personification of exacting propriety and complete or full righteousness.

Again, each one of us must fulfill all righteousness.

So after mentioning the even greater need for all of us, who are not

holy, to be baptized, when compared to Jesus, Nephi identifies specific ways in which Jesus fulfilled all righteousness by being baptized in water.

Number one, He showed to the human family that Jesus humbled Himself before God the Father.

Chapter 31:7.

As we know, this is no small thing.

Jesus, the great Jehovah of our premortal existence, the creator of worlds without number, submitted Himself to our Heavenly Father, the mighty Elohim, in all things.

Number two, Jesus witnessed to His father, and really to all humankind, that He would be obedient to all of the Father's commandments, verse 7.

Thus, Jesus entered into a covenant with the great parent of the universe, and placed Himself on the covenant path.

Number three, Jesus showed to the human family the straightness of the gospel path and the narrowness of the gate to the celestial kingdom, which gate He

opened by Himself.

Those seasoned in the gospel will note that there are two gates opened to us by

covenants and ordinances that we must pass through in our quest to become like

our heavenly parents.

The first is baptism, the gate to the celestial kingdom, which along with the gift of the Holy Ghost, provides membership

in the earthly church of Jesus Christ.

The second gate is open to us by the endowment and sealing ordinances administered in the house of the Lord.

These temple ordinances provide membership in the Savior's heavenly

church, the Church of the Firstborn as mentioned in the Bible and in the Doctrine and Covenants.

Elder McConkie stated that, "As the Church of Jesus Christ is His earthly

church, so the Church of the Firstborn is His heavenly church.

Albeit, its members are limited to exalted beings, for whom the family unit continues, and who gained an inheritance in the highest heaven

of the celestial world."

This comes only through the sealing ordinances.

Number four, the fourth way Jesus fulfilled all righteousness, according to Nephi is that by being baptized, Jesus established the perfect example and declared by His own actions, follow thou me.

Jesus Christ is our example in all things.

Joseph Smith said on one occasion, "If a man gets a fullness of the priesthood of God, he has to get it in the same way that Jesus Christ obtained it, and that was by keeping all the commandments, and obeying all the ordinances of the house of the Lord."

Following Christ's example with full purpose of heart.

After enumerating the ways in which Jesus Christ fulfilled all righteousness, Nephi goes on to say that "We must follow the Son with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of our sins." Verse 13.

Brothers and sisters, it seems to me repentance is the hallmark of real intent.

It is the exact opposite of hypocrisy.

The term "hypocrisy" is a Greek word that originally meant to "play act," or to

"act out" and was associated with the performance of a dramatic text by an actor, someone who impersonated a character or pretended to be someone he was not.

You will remember that Jesus used the term "hypocrites" to severely condemn

the Pharisees in very graphic language.

"Woe unto you scribes and Pharisees, hypocrites, for ye are like unto whited sepulchers which indeed appear beautiful outward, but are within, full of dead men's bones and of all uncleanness." And this would've been quite shocking to the Pharisees because of their focus on ritual purity.

That was Matthew 23:27.

Thus, the Pharisees attempt to even proselyte and bring others into their faith received Jesus' harshest criticism.

I must confess, I love this passage because in my mind's eye I can see Jesus delivering this.

"Woe unto you scribes and Pharisees, hypocrites, for ye compass sea and land to make one proselyte.

And when he is made, ye make him twofold more the child of hell than yourselves."

I also would love to have seen how that went over.

Well, what I do know, brothers and sisters, is that these illustrations help us to appreciate Nephi's disdain for hypocrisy, which is the complete opposite of full purpose of heart.

God the Father in the doctrine of Christ.

Nephi makes several references to the Father in the doctrine of Christ, and the significance of these references might be easy to pass over.

However, Nephi confirms that he did indeed hear our Heavenly Father's voice.

For example, he heard the Father command "repent ye, repent ye, and be baptized in the name of my beloved son." Verse 11.

This is striking to me.

God the Father was involved in the teaching of the doctrine of Christ.

So important that He didn't leave it entirely to others.

This is profound and unusual, probably in light of President Joseph Fielding Smith's statement that with only a few exceptions, revelations to mortals on this earth since the fall of our first parents, has come by and through Jehovah, who is the mortal Jesus Christ." For the sake of time I'm not going to read this, but you can read it quickly and you can see what President Joseph Fielding Smith is saying.

Second Nephi is one of those rare occasions when the Father spoke directly to His prophet to emphasize principles and ordinances, namely repentance

and baptism in the name of His Son.

The Father did in fact bear witness of His son to Nephi, but not just to

introduce Him as on some other occasions.

Rather, God the Father spoke first to cry repentance and then to confirm that the teachings of His beloved Son are true and faithful, and personally promised that those who endure faithfully to the end would be blessed with full salvation.

That's verse 15.

In turn, brothers and sisters, disciples of the Son of God are to witness to the Father that they are willing to take upon themselves the name of Christ by baptism, which doctrine really originates with God the Father.

Also notice how many times "the Father" is mentioned in Nephi's discourse.

It's mentioned at least 11 times, and this also seems to me to be very special in a chapter of scripture.

The Father is fully invested in the doctrine of Christ.

Nephi also certifies that yes, he did hear the voice of the Son, Jesus Christ, that came to him to teach the particulars of the doctrine of Christ.

But think of the real significance of this.

Nephi engaged in conversation with two members of the godhead, the Father

and the Son, like Joseph Smith, over the doctrine of Christ.

Given this weight of authority, how can anyone think the doctrine of Christ could be diminished, shaded, or diluted in any way.

It is obvious that baptism is of major concern to both the Father and the Son, both talk about it, both teach it.

God the Father intensifies its importance with a double command, "Repent ye, repent ye." Proper baptism can come only after repentance.

And history tells us that there are many Jewish groups that understood this

concept in Jesus' day.

The Dead Sea Scroll community, for example, said, "You can't undergo ritual purification -" they didn't call it baptism - "you can't undergo ritual purification by immersion without first showing sincere change in word

and deed." Now Nephi does not define repentance, but I think that indicates that he didn't need to define it because it was understood.

In Nephi's day the Hebrew word for repentance was "le-shuv," literally meaning "to turn or to turn from." And I think it interesting that at almost the same time that Nephi is emphasizing the importance of repentance in the old world, the prophet Ezekiel is doing the same thing in the old world. I may have gotten that mixed up.

Nephi in the new world, and Ezekiel in the old world.

You will remember that Ezekiel's ministry takes place between 590 and 570

BC, roughly the same time as Nephi's.

Both Nephi and Ezekiel lived after the destruction of the Jerusalem temple.

And they understood clearly the results of the lack of repentance.

And perhaps the classic text on repentance in the Old Testament is found in Ezekiel 33.

This is the Lord speaking to the prophet, Ezekiel. "If thou warn the wicked of his way to turn from it, if he do not turn from his way, he shall die in his iniquity, but thou has delivered thy soul, therefore, O thou son of man, speak unto the house of Israel, say unto them as I live, saith the Lord of God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live." "Turn ye," shuv in Hebrew, "from your evil ways.

For why will ye die, O house of Israel?

Again, when I say unto the wicked thou shalt surely die, if he turned from his sin, and do that which is lawful and right, none of his sins that he hath committed shall be mentioned unto him.

He hath done that which is lawful and right, he shall surely live."

Repentance is a cornerstone of the doctrine of Christ. The underlying principle in Ezekiel's day, in Nephi's die, and in Joseph Smith's day is the same.

God cannot look upon sin with the least degree of allowance, no matter how much

He loves you and me.

I think of David, King David, how the Lord loved the King David.

"Nevertheless, he that repents and does the commandments of the Lord shall be forgiven." Lack of repentance leads to spiritual death, and sometimes as in the case of Jerusalem, it leads to physical destruction and death

from lack of repenting.

Remission of sins. One of the most helpful, at least to me, one of the most helpful, clarifying principles of the doctrine of Christ articulated by Nephi concerns the relationship between baptism and the remission of sins.

Nephi's statement begins with another exhortation to follow the example of Jesus.

But it contains so much more.

This is verse 17 of Second Nephi 31, "Wherefore, do the things which I have told you I have seen your Lord and your Redeemer should do;

for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter.

For the gate by which ye should enter is repentance and baptism by water; then cometh a remission of your sins by fire and by the Holy Ghost." The word "remit" means to forgive, to cancel a debt, to pardon.

In the Church we sometimes use the image of water baptism as the vehicle by which our sins are washed away.

Just went to a grandson's baptism, and that exact illustration was used, that our sins are washed away when we're baptized.

We use this particularly when speaking to the little Saints.

However, Nephi explains that remission of our sins comes by participating in two baptisms, of the water and of the spirit, to use the language of Jesus' instruction to Nicodemus in John 3.

A person must be born of water and also of the spirit, which is also called

the baptism of fire and the Holy Ghost.

It is by the power of the Holy Ghost that inequity and impurity are burned out of the repentant disciple as if by fire, to use the language of Helaman 5:45.

Fire or eternal burnings as Joseph Smith sometimes referred to it, is the environment in which the godhead dwells.

Fire seems therefore an apt symbol for the intense glory possessed by the presidency of heaven.

The Holy Ghost is the sanctifier who cleanses and purges the inner person through his glorious power.

"Therefore," says Nephi, "the gate by which ye should enter is repentance, baptism by water.

Then cometh a remission of your sins by fire and by the Holy Ghost." As I think

most all of you know, on occasion, literal fire has been manifest

when the baptism of the spirit or the Holy Ghost has occurred. Maybe the most famous example of the manifestation of fire came on the day of Pentecost, when there appeared unto those assembled, "Cloven tongues like as of fire, and it sat upon each of them, and they were filled with the Holy Ghost." Acts 2.

Brothers and sisters, the power of the Holy Ghost to bring about change is limitless.

Elder James E. Talmage reminded us many years ago that the Holy Ghost possesses the powers of the universe in their perfection.

Now this is a long quote, but it just is an amazing one.

This is from Elder Talmage's book, "The Articles of Faith," pages 160 to 161.

"The Holy Ghost may be regarded as the minister of the Godhead, carrying into effect the decision of the Stream Council.

In the execution of these great purposes, the Holy Ghost directs

and controls the varied forces of nature, of which indeed a few, and these perhaps of minor order wonderful as even the least of them appears to man, have thus far been investigated by mortals.

Gravitation, sound, heat, light, and the still more mysterious and seemingly supernatural power of electricity are but the common servants

of the Holy Ghost in His operations.

No earnest thinker, no sincere investigator supposes that he has yet learned of all the forces existing in and operate upon matter;

indeed, the observed phenomena of nature, yet wholly inexplicable to him, far outnumbers those for which he has devised even a partial explanation.

There are powers and forces at the command of God, compared with which electricity is as the pack-horse to the locomotive, the foot messenger to the telegraph, the raft of logs to the ocean steamer." Now, Elder Talmage

continues on, and I'll just read the last sentence.

But I encourage all of us to go back and think about what Elder Talmage says.

"Subtler, mightier, and more mysterious than any or all of the physical forces of nature are the powers that operate upon conscious organisms, the means by which

the mind, the heart, the soul of man may be energized by spiritual forces." And I have a testimony of that and know that what is taken as fact by science today

will be reordered in the future.

We constantly see these theoretical ideas being changed.

And that's wonderful, I'm grateful for those that do that.

But Elder Talmage, I think is right, we're infants when it comes to

understanding what the Godhead has at their disposal to change the way they want things to be.

Pressing forward with steadfastness. Near the end of his discourse, Nephi teaches that no one can progress along the covenant path of God without possessing unshaken faith in Christ.

Brothers and sisters, I know that we can do nothing of our own.

I'm a witness

to that.

Well, it is only by "relying wholly on the merits of him who is mighty to save," that we can come as far as we have.

Readers are again invited to follow Jesus' example by being baptized.

As we see, Nephi reiterates that baptism is the ordinance that places us fully on the covenant path.

We then make the journey along the covenant path back to the divine presence of our heavenly parents, with the Holy Ghost as our guide

and companion.

"Therefore," says Nephi in verse 20 of chapter 31, "we must press forward with steadfastness, grounded in Jesus Christ.

We must demonstrate the kind of spiritual maturity that does not deviate from Him.

We cannot remain gospel novices forever.

It is at this point on the path of pressing forward, I think, after coming to know Jesus, that some of our Heavenly Father's children have lost their way. The reasons are varied, but Nephi provides the antidote for the poison that can attack our spiritual lives.

One, we must cultivate a perfect brightness of hope.

Two, we must feast upon the word of Christ, and three, we must endure to the end.

I want to say just a little something about each of these three.

Hope.

The gospel of Jesus Christ is a gospel of hope.

Hope can be defined as a feeling of expectation that what is wanted will happen.

Elder McConkie wrote, "As used in the revelation, hope is the desire of

faithful people to gain eternal salvation in the kingdom of God hereafter.

It is not a flimsy, ethereal desire, but a desire coupled with full expectation of receiving the coveted reward."

President Benson had this to say about hope: "We must not lose hope.

Hope is an anchor to the souls of men.

Satan would have us cast away that anchor.

In this way he can bring discouragement and surrender.

But we must not lose hope.

The Lord is pleased with every effort, even tiny, daily ones in which we strive to be more like Him.

Though we may see that we have far to go on the road to perfection, we must not

give up hope." And of course we're all reminded of President Nelson's tremendous

statement, "The Lord loves effort." Well, prophets teach that, modern prophets teach that.

President Benson then went on in this same talk entitled "A Mighty Change of Heart," to provide some understanding regarding how spiritual progress comes. And I must tell you that this is absolutely magnificent. And I'll quote it. Well, I guess I don't need to quote it, because you can read it, right?

But it is a powerful, powerful statement.

And again it says to me we shouldn't be discouraged, we shouldn't give up. Because these amazing changes are the exception more than the rule.

Again, you have the reference, you can look that up.

It's, again, "A Mighty Change of Heart."

I think, brothers and sisters, that foundational hope in Christ is one of the gifts that comes from spiritual rebirth and the accompanying change of

heart when one is baptized by water and by the fire and the Holy Ghost.

I think it can precede that.

But if we're true and faithful, I think it does always come in different ways to those who have been baptized.

It seems to me that hope and faith are so intertwined that at times it's impossible to tease them apart and probably unwise to try.

The spirit of God is positive, the Holy Ghost is a comforter, a protector, a testifier, and not the least of which, the bringer of hope and optimism.

I think that's why our prophets are such optimists. I think about in my lifetime, the prophets that have been so optimistic.

And that's because hope is the opposite of fear, or one of the opposites of fear.

Feasting on the word of Christ.

This is a principle of action. We can work to make it happen. We can stop nibbling and start feasting.

Nephi testifies that by feasting on the words of Christ, we will be told all things that we should do.

And Alma said the word had a more powerful effect on the minds of people than the sword or anything else.

Many meanings attached to the word "feast." It can mean to celebrate a festival, especially a religious festival, a rich, elaborate meal, something that gives pleasure because of its abundance. It can mean a special treat, and so on, and so forth.

We may feast on the word by studying the meaning of individual words of scripture, by consulting cross-references and Bible dictionary entries, by praying for insights during our scripture study, by studying topically.

I remember hearing Elder Bednar say to a group of students at the Jerusalem Center, that if you have a question about a word or a concept, then buy a little

blue paperback copy of the Book of Mormon, and every time that word

or concept comes up in the text, mark it.

And then put it on your shelf. And then when you have another question about a word, take another blue copy of the Book of Mormon, and mark each time that word appears.

And he said over time, you will end up with a bookcase full of Books of Mormon, and a personal, doctrinal treasury.

Feasting on the words of Christ keeps us strict in the plain road, as Nephi

desired for his own life.

If we get too far off the plain road to the left, or too far off to the right, it really doesn't make any difference because we're out of

the plain road that the Lord wants us in.

And it's been my observation that ceasing to feast on the word of Christ is a significant factor in leading people away from Christ, not just in our church, but also in Christianity in general.

Permit one quick example, I'm almost out of time.

I think many in our congregation this afternoon will know the name Billy Graham.

For 60 years he was arguably the world's most recognized Christian evangelist.

I believe that he has done much good in bringing people to Christ.

But I’m also guessing that far fewer in our midst will know the name Charles Templeton.

Charles Templeton was converted to Christ at an early age, just like Billy Graham.

Templeton founded the Youth for Christ Movement in 1946 and hired Billy Graham

as the movement's first full-time preacher.

Templeton became Billy Graham's pulpit partner.

They preached together, they toured Europe together, they roomed

together, they held these early large spiritual crusades together.

And some sources even indicate that Charles Templeton was viewed as a far more powerful preacher of Christ than even Billy Graham.

But something happened to Charles Templeton in the 1950s. He began to doubt his faith as well as the divinity of Christ.

At some point he quit feasting on the word of Christ, he began studying other topics with greater intensity. And finally he came to the conclusion that if there really was a loving God, He would not, could not allow the tragedies, the sorrows, the injustices, the evil events that we see in the world today.

Templeton renounced the existence of God, he tried to get Billy Graham to doubt with him.

He engaged in bitter opposition to Christianity, and eventually died in Toronto, Canada, in 2001.

Billy Graham on the other hand made a conscious decision to work at strengthening his faith by feasting ever more diligently on the Word.

The last interview that Charles Templeton granted to a journalist, near the end of his life, after six years of fighting against Christianity, ranks as one of the most heart-wrenching dialogues I have ever read.

Permit me to quote from portions of that interview.

Is there a God?

How could anyone believe in a God who does or allows what goes on in the world?

So how do you assess Jesus?

At this question, Templeton's body language softened.

It was as if he felt relaxed and comfortable in talking about an old and dear friend.

His guard seemingly down, he spoke in an unhurried pace, almost nostalgically.

"He was," Templeton began, "the greatest human being who has ever lived.

He was a moral genius." And so the world would do well to emulate Jesus?

Oh, my goodness, yes.

I have tried to act as I have believed He would act. In my view, He is the most important human being who has ever lived.

And then Templeton said as his voice began to crack, "I miss Him."

And with that, tears flooded down Templeton's eyes.

He turned his head, looked down, his shoulders bobbed as he wept.

Brothers and sisters, crisis of faith are sometimes the most painful experiences

that mortals can encounter.

You hardly need me to tell you that.

At the end of their lives, some individuals want to return to the faith, but don't know how or they feel they have gone too far.

Like Charles Templeton, some Latter-day Saints experience a crisis of faith not

because they finally possess the real information, but rather because they stopped feasting on the word of Christ, and don't end up possessing

enough information.

We can help them.

We can help them.

The last principle is enduring to the end.

I would simply

say or ask the question: Endure to the end of what?

Practically speaking I think doctrinally speaking this means to endure to the end of mortality.

If we have tried to be faithful, we will enter paradise, which is defined as a place of peace and happiness and rest according to Alma 40.

Enduring to the end does not mean we have to achieve perfection in this life.

Elder McConkie, and more recently Elder Holland has spoken to this point.

What enduring to the end does mean, in the words of King Benjamin is that we "should be diligent and thereby, we might win the prize." Mosiah 4:27.

Enduring to the end does mean that we become perfect in Jesus Christ,

as Moroni exhorts us in Moroni 10:34.

I've been thinking that perhaps a helpful companion phrase to "enduring to the end" might be "enjoying to the end," to stop occasionally and reflect on the good things of the journey of mortality made possible by Jesus Christ.

After Nephi gives his summary statement on the doctrine of Christ in chapter 31:21, he takes a moment to impress upon his audience, us, and to others, yet again, the great blessing that awaits those who embrace

the doctrine of Christ with real intent.

And we can read about this in chapter 32:5.

Basically President Eyring quoted this scripture.

"We receive the Holy Ghost and it will show us all things that we should do."

What an amazing blessing that is.

And then Nephi tells his audience that there will be no more doctrine given them

until after Christ personally manifests Himself in the flesh, and ministers again among the people of Nephi.

So fast-forward some 600 years to the glorious days when the resurrected Lord, the perfected Jesus appears to his American Israelites, His new world disciples, and teaches His doctrine again face to face.

And one of the things that I think significantly adds to our understanding of the doctrine of Christ is the way Jesus declares what is not His doctrine

before He says, "This is my doctrine." "For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention.

Behold, this is not my doctrine to stir up the hearts of men with anger, one against another, but this is my doctrine that such things should be done away.

Behold, verily, verily I say unto you, I will declare unto you my doctrine." And then He discusses the importance of His doctrine.

But I come back to this warning that Lucifer is the father of contention.

And as the father of contention, it doesn't really matter to Satan what issue the contention is all about, it only matters to him that contention and conflict are created in order to drive away the tender feelings

of God's love for all of His children.

Brothers and sisters, as we know there is no place in the Savior's gospel, whether it be in the church, our homes, or in neighborhoods, or the workplace for contention and anger.

We can defend the faith, we can declare the truth, we can live the gospel without contention.

Disputations and anger, even the noblest of causes, is displeasing to the Lord, and cuts us off from His spirit.

So in contrast to Lucifer's approach, we note Jesus' declaration

on the Sermon on the Mount, and also the Sermon at the Temple.

"Blessed are the peacemakers, for they shall be called the children of God." And in the Sermon on the Mount, I testify to you that Jesus is describing

the qualities of an exalted person.

As President Harold B. Lee said, “He is in fact giving us the constitution for a perfect life.”

And describing in a short autobiography His own life, and the blueprint for our own lives.

Well, brothers and sisters, Jesus does teach again His doctrine, but He says, of course, that it's not His doctrine, it's the doctrine that the Father has given Him.

And I testify to you that the doctrine of Christ is the doctrine of the Father

and of the Son, and of the Holy Ghost.

And we are so blessed to have this immeasurably valuable record called Second Nephi 31, and Third Nephi 11.

May we ponder its truths and its treasures, I pray, in the name of Jesus Christ, amen.