Detailed response to CES Letter, Testimony and Spiritual Witness

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Response to ":Letter to a CES Director: Testimony & Spiritual Witness Concerns & Questions"



A FAIR Analysis of: [[../|Letter to a CES Director]], a work by author: Jeremy Runnells
Chart CES Letter testimony.png

Response to section "Testimony/Spiritual Witness Concerns & Questions"

Summary: The author asks the question, "Why is this Spirit so unreliable and inconsistent? How can I trust such an inconsistent and contradictory Source for knowing that Mormonism is worth betting my life, time, money, heart, mind, and obedience to?"


Jump to Subtopic:

Response to claim: "Every major religion has members who claim the same thing: God or God’s spirit bore witness to them"

The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:

Every major religion has members who claim the same thing: God or God’s spirit bore witness to them that their religion, prophet/pope/leaders, book(s), and teachings are true.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

This is not a characteristic of "every major religion".

Jump to Detail:

Logical Fallacy: Composition—The author assumes that something is true of the whole from the fact that it is true of some part of the whole.

In this case the author asserts that because Mormonism has members who claim that God or God's spirit bore witness to them, that all religions have members who claim that God or God's spirit bore witness to them.

Question: Do all other religions confirm their beliefs through spiritual witness?

Not all religions claim that the truth of their beliefs are confirmed through a spiritual witness

It should be noted that not all religions claim that the truth of their beliefs are confirmed through a spiritual witness. In fact, a fair number of Evangelical Christians have spent a great deal of time trying to prove to the Mormons that a spiritual witness should NOT be relied on to establish truth. Most major religions and sects rely on claims of authority alone (the Pope in Catholicism and the Bible in Protestantism) or simply tradition and majority and obviousness (Islam, Hinduism, etc.). Latter-day Saints establish truth by following the Law of Witnesses (see Matthew 18: 16; 2 Corinthians 13:1), claiming unique authority (Hebrews 5:6; Alma 13:14-19; D&C 1:30), and receiving the witness of the Holy Ghost which we believe can give us a testimony of anything related to the Gospel should we desire it. (see John 14:26; Moroni 10:3-5).

Latter-day Saints accept that God and God's Spirit will witness truth whatever its source. As a member of the Church we are encouraged to find truth in many places. Nowhere in our beliefs do we claim that there is no truth in other religions. In fact, our scriptures actively affirm that there is truth in other religions and that God has been the one to inspire them.

Most religions have differing understandings of the Spirit or a spirit which is why it plays lesser roles in other traditions (and which might affect their religious experiences). Religions differ primarily in understanding the spirit as dynamic (Playing active roles such as confirming truth through phenomenon. This occurs generally in only Christian traditions. Thus this would naturally exclude any religion that doesn’t accept the New Testament as scripture) or as animistic (something that lives in all things and gives them life). See Holy Spirit on Wikipedia for a discussion of the differences. [1] Mormonism stands as one of the only religions under Christianity that understand it and utilize it in any sort of dynamic way (the many people who convert and compliment the church for encouraging them to seek their own answers through prayer are evidence of this) and with a totally unique pneumatology.

Some Christ-based religions incorporate or have attempted to incorporate the Spirit into their theology in some form

Pope Gregory the Great (d. 604), according to Robert Markus, taught that:

The scriptures contain what the reader finds in them; and the reader’s mind is shaped by his inner disposition: ‘unless the readers’ minds extend to the heights, the divine words lie low, as it were, uncomprehended…. It often happens that a scriptural text is felt to be heavenly, if one is kindled by the grace of contemplation to rise to heavenly things. And then we recognize the wonderful and ineffable power of the sacred text, when the reader’s mind is permeated with heavenly love…. For according to the direction that the reader’s spirit takes, so the sacred text rises with him…’”

Pope John Paul II (d. 2005) stated the following, regarding the possibility of the Holy Spirit inspiring non-Catholics:

“Every quest of the human spirit for truth and goodness, and in the last analysis for God, is inspired by the Holy Spirit….. At their origins we often find founders who, with the help of God’s Spirit, achieved a deeper religious experience…. In every authentic religious experience, the most characteristic expression is prayer…. We can hold that ‘every authentic prayer is called forth by the Holy Spirit, who is mysteriously present in the heart of every person’”.

It may be worth noting that these statements from John Paul II and Gregory the Great would be official Catholic doctrine, but not binding per se. Mainstream Catholics by and large, as mentioned before, rely on tradition and a claim to authority and don't emphasize teaching akin to this.

John Calvin, founder of the protestant sect of Calvinism, wrote:

“’We must regard the authority of Scripture as higher than human reasons, factors or conjectures. This is because we base that authority on the inner witness borne by the Holy Spirit,’” Institutes, 1539 edition. The doctrine, particularly stressed by Calvinism, that the Holy Spirit provides an ‘internal witness’ to the authority of Scripture…..”

Westminster Confession of Faith 1.5, reads in part as follows:

“’our full persuasion and assurance of the infallible truth and divine authority [of the scriptures], is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.’”

Many protestant theologians have abandoned such appeals for academic exegesis and hermeneutics. The larger issue here is that the theologians of the diverse protestant denominations (including Calvinism), have to believe that scripture is formally sufficient, self-authenticating, and self-attesting and this creates problems. LDS apologist and Biblical scholar Robert Boylan elaborates:

Often, in a desperate attempt to support the doctrine of sola scriptura some Protestant apologists will argue that all a Christian needs is the Holy Spirit, not an authoritative Church and/or additional Scripture such as those that Latter-day Saints accept (i.e., Book of Mormon; Doctrine and Covenants; Pearl of Great Price). Of course, this would mean that the Holy Spirit is schizophrenic, guiding Protestants who embrace sola scriptura to radically divergent views on central, not merely “minor” issues, such as baptismal regeneration which affects salvation itself(!)

See "A Self-Attesting, Self-Authenticating, Formally Sufficient Scripture?" in this article

This was one of the very reasons that the Book of Mormon came forth, to settle the discord. As taught in Preach My Gospel:

As you use the Book of Mormon and the Bible as companion volumes of scripture, they will overcome contention and correct false doctrine (see 2 Nephi 3:12). The Bible teaches the following about the law of witnesses: “In the mouth of two or three witnesses shall every word be established” (2 Corinthians 13:). In harmony with this law, both the Book of Mormon and the Bible testify of Jesus Christ.[2]

Latter-day Saint Offshoots

For Latter-day Saint Offshoots we respond by giving the indications that Brigham Young was the true successor of Joseph Smith. See this article for our response to that.



Question: How can you know if an answer to prayer, a personal revelation, is true?

Regarding all revelation, understand how the spirit works and consider how it works with you

With regard to all revelation, we should first understand how the Spirit works (as an aside, the pneumatology is unique in several ways) by studying the scriptures (especially modern revelation) and the teachings of living prophets and apostles [3]. It stands to reason that if we want to be led by Christ’s spirit and follow him, then we will try and measure our lives against what he has revealed through his servants so that we aren’t deceived (JS Matthew 1:37). This means we interrogate and weigh the words of the standard works (since they are our standard of truth) and we take into consideration what has been taught by the living prophets and apostles in trying to make good decisions and bring ourselves in tune with the spirit’s whisperings.[4].

As taught in Preach My Gospel:

As you pray for inspiration, you should also confirm your feelings. For example, compare your decisions with the scriptures and the teachings of the living prophets. Be certain that the feelings are consistent with the assignment you have; for example, you will not receive revelation to tell a local bishop how he should perform in his calling. Discuss your decisions and conclusions with your companion, your district leader, or your mission president when appropriate.

President Howard W. Hunter offered this counsel: “Let me offer a word of caution. … I think if we are not careful … , we may begin to try to counterfeit the true influence of the Spirit of the Lord by unworthy and manipulative means. I get concerned when it appears that strong emotion or free-flowing tears are equated with the presence of the Spirit. Certainly the Spirit of the Lord can bring strong emotional feelings, including tears, but that outward manifestation ought not to be confused with the presence of the Spirit itself” (The Teachings of Howard W. Hunter, 184). The Spirit of the Lord always edifies.
[5]

Doctrine and Covenants 50:24 “he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day.”

Regarding the revelation given for foundational testimony, if you want to know the truth of it, then you should test it. Alma, in the Book of Mormon, suggests that we treat it like a seed, and make an experiment out of it by seeing how it grows and as it continue to grow we can know with greater confidence that it is good and true. But debating its validity in a sort of theoretical way, won't ever provide you with an answer.

Regarding specifically impressions to do something, we need to remember that the spirit always brings knowledge. It won’t be just an emotion. It will be an impression that warns of danger, or directs you, or presses feelings and thoughts on your consciousness. It will usually be some sort of physical phenomena accompanied by revelation or inspiration to the mind (D&C 8:2). The key is to understand that if something is being revealed to us, then we will understand when the revelation is coming from a source other than our normal thoughts and feelings, it will feel as though it came without great effort and independent of manipulation. Regarding its manifestation in our mind, Joseph Smith talks of "pure intelligence" flowing into you:

A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; (i.e.) those things that were presented unto your minds by the Spirit of God,will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus.[6]

However, as Boyd K. Packer points out, revelation does not "flow without effort" on the part of the person desiring it.

To one who thought that revelation would always flow without effort (although sometimes the revelation is spontaneous), the Lord said:

“You have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me.

“But, behold, I say unto you, that 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.” [7]

This burning in the bosom is not purely a physical sensation. It is more like a warm light shining within your being.

Describing the promptings from the Holy Ghost to one who has not had them is very difficult. Such promptings are personal and strictly private![8]

Personal revelation can differ between two people in nature

Often people describe the unique way in which the spirit works with them. Some are able to feel deep impressions such as the swelling of their chest as described in Alma, the peace in the mind experienced by Oliver Cowdery, or the burning in the bosom described by the disciples on the road to Emaus. Others may experience clarity of mind or they may feel that the Spirit gives scripture a new, richer and more personal meaning to their lives. Latter-day Saints don't believe that differences in the phenomena experienced while feeling the spirit should always be the same—even when trying to receive revelation for the same thing. What it means is that 1) We are all working at understanding and following the spirit and 2) that we are all receiving personal answers to our prayers from a loving Heavenly Father, and others are receiving personal answers to theirs. Personal revelation is beautiful precisely because these differences can exist. It deepens our understanding and love of the fact that we are all unique children of our Heavenly Father. Some may have “spectacular” experiences while others only hear a still small voice because God speaks to all of us in a way that we can understand and relate to (2 Nephi 31:3).

Boyd K. Packer:

We do not seek for spectacular experiences. President Spencer W. Kimball spoke of the many who "have no ear for spiritual messages … when they come in common dress. … Expecting the spectacular, one may not be fully alerted to the constant flow of revealed communication."[9]

Ultimately, it is a choice to believe in the reality of the spirit, understand the epistemology, work to be worthy to feel the spirit’s influences, and follow those influences courageously

Lehi gives his children this counsel at his death, teaching us an important principle.

2 Nephi 2: 27-28

27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.

28 And now, my sons, I would that ye should look to the great Mediator, and hearken unto his great commandments; and be faithful unto his words, choose eternal life, according to the will of his Holy Spirit

As Elder Neal L. Anderson has taught “The future of your faith is not by chance, but by choice.”[10]. We’re promised that as we continue in light, that our testimony will shine brighter and that understanding of how inspiration flows will come more readily. If we are humble, he will lead us by the hand and give us answers to our prayers (D&C 112:10) We’re promised that the signs will follow the believers (D&C 68:10).


Question: Do Mormons believe that other religions can be inspired by God?

Latter-day Saints believe that the good in every religion is inspired of God

Latter-day Saints believe that other religions have portions of the truth. We believe that religion is instituted of God (D&C 134:4).

Preach My Gospel: A Guide to Missionary Service, "Lesson 1: The Message of the Restoration of the Gospel of Jesus Christ"

Preach My Gospel: A Guide to Missionary Service, (2004)
Just as the Christian world was blessed by the courage and vision of the reformers, many other nations and cultures have been blessed by those who were given that portion “that [God] seeth fit that they should have” (Alma 29:8). Teachings of other religious leaders have helped many people become more civil and ethical.


Buddha (Gotama): Born in 563 B.C. of a Hindu chieftain in Nepal. Concerned with the suffering he saw around him. Fled from his father’s luxurious palace, renounced the world, and lived in poverty. Seeking enlightenment, he discovered what he called the “path of deliverance.” Claimed to reach Nirvana, a state of oblivion to care, pain, or external reality. Became a teacher for a community of monks.
Confucius: Born in 551 B.C. Orphaned as a child. China’s first professional teacher. China’s greatest moral and social thinker. Said little about spiritual beings or divine powers. Believed that heaven had entrusted him with a sacred mission as champion of the good and true.

Mohammed: Born in 570 A.D. in Mecca. Orphaned in childhood. Lived a life of poverty. Gained reputation as a trusted peacemaker. Married at age 25. In 610 prayed and meditated on Mount Hira. Said the angel Gabriel appeared to him and delivered a message from Allah (God). Claimed to receive communication from God through Gabriel from 620 to 632. These communications, which he recited to his disciples, were later written in the Koran, the sacred book of Islam.

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2 Nephi 29:11-13

11 For I command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written I will judge the world, every man according to their works, according to that which is written.

12 For behold, I shall speak unto the Jews and they shall write it; and I shall also speak unto the Nephites and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth and they shall write it.

13 And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the words of the lost tribes of Israel; and the lost tribes of Israel shall have the words of the Nephites and the Jews.

Moroni 7:13 states:

But behold, that which is of God inviteth and enticeth to do good continually; wherefore, every thing which inviteth and enticeth to do good, and to love God, and to serve him, is inspired of God.


Joseph Smith (1843): "I am just as ready to die in defending the rights of a Presbyterian, a Baptist, or a good man of any other denomination"

Joseph Smith, in 1843:

The Saints can testify whether I am willing to lay down my life for my brethren. If it has been demonstrated that I have been willing to die for a ‘Mormon.’ I am bold to declare before Heaven that I am just as ready to die in defending the rights of a Presbyterian, a Baptist, or a good man of any other denomination; for the same principle which would trample upon the rights of the Latter-day Saints would trample upon the rights of the Roman Catholics, or of any other denomination who may be unpopular and too weak to defend themselves.” [11]


Preach My Gospel: "many other nations and cultures have been blessed by those who were given that portion that God 'seeth fit that they should have'"

"Lesson 1: The Message of the Restoration of the Gospel of Jesus Christ," Preach My Gospel: A Guide to Missionary Service:

Just as the Christian world was blessed by the courage and vision of the reformers, many other nations and cultures have been blessed by those who were given that portion that God "seeth fit that they should have” (Alma 29:8). Teachings of other religious leaders have helped many people become more civil and ethical.

Buddha (Gotama): Born in 563 B.C. of a Hindu chieftain in Nepal. Concerned with the suffering he saw around him. Fled from his father’s luxurious palace, renounced the world, and lived in poverty. Seeking enlightenment, he discovered what he called the “path of deliverance.” Claimed to reach Nirvana, a state of oblivion to care, pain, or external reality. Became a teacher for a community of monks.

Confucius: Born in 551 B.C. Orphaned as a child. China’s first professional teacher. China’s greatest moral and social thinker. Said little about spiritual beings or divine powers. Believed that heaven had entrusted him with a sacred mission as champion of the good and true.

Mohammed: Born in 570 A.D. in Mecca. Orphaned in childhood. Lived a life of poverty. Gained reputation as a trusted peacemaker. Married at age 25. In 610 prayed and meditated on Mount Hira. Said the angel Gabriel appeared to him and delivered a message from Allah (God). Claimed to receive communication from God through Gabriel from 620 to 632. These communications, which he recited to his disciples, were later written in the Koran, the sacred book of Islam.[12]


Response to claim: "it would likewise be arrogant of a Latter-day Saint to deny their spiritual experiences and testimonies of the truthfulness of their own religion"

The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:

it would likewise be arrogant of a Latter-day Saint to deny their spiritual experiences and testimonies of the truthfulness of their own religion

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

Latter-day Saints are not taught to deny the spiritual experiences of others.

Jump to Detail:

Question: Do Latter-day Saints discount the spiritual witnesses that members of other religions may receive?

Latter-day Saints should never deny the spiritual experiences of those who belong to other religions

It would be arrogant for a Latter-day Saint to deny the spiritual experiences of those who belong to other religions. We should never try to tear down what someone believes. We should, however present the Gospel in its fullness and encourage those who are so inclined to accept it.

Gordon B. Hinckley talks of some of the comments left at Temple Square by visitors: [13]

  • From a Protestant from New Jersey: “I have often heard the word Mormon and associated it with a fanatic religious group. I couldn’t have been more wrong!”
  • From a Congregationalist from Massachusetts: “I have always felt that religion should be a joy, and you certainly show it!”
  • From a Christian from Maine: “This is beautiful; it is the first time in my life I have wondered if my religion is the right one.”
  • From a Catholic from Pennsylvania: “I envy your way of life.”
  • A Presbyterian from Canada: “God is in this place; we see him everywhere.”
  • A Christian from Germany: “I enjoyed myself very much here. I cannot believe such a place exists that offers so much and asks for no money.”

The deeper question being asked here is about purpose, nature, and timing of spiritual experiences. See here for more information regarding that.


Joseph Fielding Smith: "when the millennium comes...There will be millions of people...of all beliefs, still permitted to remain upon the face of the earth"

Joseph Fielding Smith on the Millennium (Doctrines of Salvation 1:86):

Some members of the Church have an erroneous idea that when the millennium comes all of the people are going to be swept off the earth except righteous members of the Church. That is not so. There will be millions of people, Catholics, Protestants, agnostics, Mohammedans, people of all classes, and of all beliefs, still permitted to remain upon the face of the earth, but they will be those who have lived clean lives, those who have been free from wickedness and corruption. All who belong, by virtue of their good lives, to the terrestrial order, as well as those who have kept the celestial law, will remain upon the face of the earth during the millennium. Eventually, however, the knowledge of the Lord will cover the earth as the waters do the sea.[14]


Question: Can non-Mormons feel a spiritual experience that cause them to devote themselves to service within another Church?

One purpose of this life is for us to gain a body, and then have experiences that help us to learn and grow and to demonstrate the extent to which we will respond to the light that we do receive

Could it be that non-Mormons feel similar feelings that cause them to devote themselves to service within another Church? Certainly. We are taught in our Church that not everyone will join the Church of Jesus Christ of Latter-day Saints in this life, but everyone will eventually have the opportunity to do so, if that is what they want. The purpose of this life is not only to get baptized into the true Church of Jesus Christ. If that were so, God's plan for us in this life would seem to fall dramatically short of meeting its purpose since so few people have ever even heard of the Church nor ever hear of the Church. So the larger purpose of this life is for us to gain a body, and then have experiences that help us to learn and grow and to demonstrate the extent to which we will respond to the light that we do receive. That should be the focus of Latter-day Saints--to view how these experiences prepare God's children to receive more light (Alma 8:10; 16:16-17). All of God's children receive light in one way or another. We will all have different experiences and we will all receive different amounts of light. So the test for any of us individually is to respond in the best way that we can to the light that we receive.

A deeper question being asked here is regarding nature, purpose, and timing of the spiritual experience by non-latter-day Saints. See here for more information on that.

As expressed in Preach My Gospel:

Throughout history, many people have sincerely believed false creeds and doctrines. They have worshipped according to the light they possessed and have received answers to their prayers. Yet they are “kept from the truth because they know not where to find it" (Doctrine and Covenants 123:12).[15]


Response to claim: "If God’s method to revealing truth is through feelings, it’s a pretty ineffective method"

The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:

If God’s method to revealing truth is through feelings, it’s a pretty ineffective method,
....
how can they be sure of the reliability of this same exact process in telling them that Mormonism is true?

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The Gospel does not teach that one should make decisions regarding the truth of something simply through "feelings," but rather through study and prayer. Spiritual experiences are much more than just feelings. As we continue in light we will arrive at the "perfect day" (D&C 50:24)

Jump to Detail:

Question: Is a "burning in the bosom" simply a subjective, emotion-based, unreliable way to practice self-deception?

It is a fundamental misunderstanding or misstatement to say that the Latter-day Saint revelatory experience is exclusively or primarily “emotional”

It is claimed by some that the Latter-day Saint appeal to "revelation" or a "burning in the bosom" is subjective, emotion-based, and thus ineffective, unreliable and susceptible to self-deception.

It is a fundamental misunderstanding or misstatement to say that the LDS revelatory experience is exclusively or primarily “emotional.” The united witness of mind and heart is key in LDS doctrine. Even the body is involved in many instances, hence the use of language exactly like “burning in the bosom.” The LDS concept of human experience is not one where we are carved up into separate, rigid compartments labeled emotional, intellectual, and physical. The LDS approach to human experience is holistic and involves all of our faculties operating simultaneously and inextricably. According to LDS scripture, “the spirit and the body are the soul of man.” (D&C 88:15)[16] We are greater than the mere sum of our inner and outer parts. Ordinarily, it’s not possible, nor is it desirable, to reject and shut down any one of our faculties . All of them combine to provide useful and valid ways of coming to know ourselves, the world, and God. All are involved in true spiritual experience.

A Latter-day Saint “spiritual” experience has intellectual content as well as emotional elements of peace or joy

Accordingly, a Latter-day Saint “spiritual” experience has intellectual content as well as physical phenomena which can include elements of peace or joy. In the early days of the Church, Oliver Cowdery received the following revelation through Joseph Smith:

Verily, verily, I say unto you, if you desire a further witness, cast your mind upon the night that you cried unto me in your heart, that you might know concerning the truth of these things. Did I not speak peace to your mind concerning the matter? What greater witness can you have than from God? (D&C 6:22–23).

Notice the information is spoken to the “mind,” and the feeling of peace accompanies the intellectual gift. Further, the solution for later doubts or concerns is not reliance on “a feeling” alone but an admonition to recall specific information communicated earlier.

This matches the revelatory pattern later explained to Oliver Cowdery when he attempted to participate in the translation process of the Book of Mormon:

Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me. But, behold, I say unto you, that 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. But if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong… (D&C 9:7–9).

Again, the united witness of intellect and heart are essential. If either does not agree, then revelation has not yet confirmed the matter under consideration. Anyone who relies exclusively on any one faculty – either feeling or reasoning or physical sensation – does not properly understand the LDS approach to spiritual witness.

Talk of “feelings” does not mean simply experiencing an “emotion”

To be sure, many Church members will talk about how they “felt” when they prayed or had other experiences with God. However, it is to fundamentally misunderstand these experiences to assume (as critics often do) that talk of “feeling” means simply—or only, or primarily— experiencing an “emotion.” What's lacking from these descriptions is vocabulary. The problem with them is more semantic than it is substantial. The LDS member is stymied, in a sense, because there is no good, available word for what happens during a spiritual experience. These experiences are ineffable. By definition, they defy description. Since few of us have the poetic and metaphorical powers of prophets like Isaiah and John, we are left to try our best to convey what we've experienced in words laden with secular connotations which critics can misinterpret if they so choose.

LDS scholar,Hugh Nibley, hazarded a guess at what this process of willful misinterpretation might look like:

He cannot conceive how anyone could possibly acquire knowledge by any method other than his. He cannot believe that any man has experienced anything which he has not experienced. . . . ‘I have never seen a vision,' says the [skeptic], ‘therefore, Joseph Smith never had one. I have seen dreams [or had emotionally moving experiences], therefore, I will allow him that.'”[17]

Early Christians experienced similar feelings to a "burning in the bosom"

Justin Martyr wrote in his book Dialogue with Trypho, of his conversion that he was a philosopher until he met an old man who introduced him to the Hebrew Prophets when “a flame enkindled his heart” and he found “this philosophy (Christianity) alone to be sure and profitable.” [18]

The Shepard of Hermas, which was once considered scripture, reads “There are two angels with a man-one of righteousness, and the other of iniquity...The angel of righteousness is gentle and modest, meek and peaceful. When he ascends into your heart, he speaks to you of righteousness, purity, chastity, contentment, and every other righteous deed and glorious virtue. When all of these things come into your heart, know that the angel of righteousness is with you” [19]


Dr. Wendy Ulrich (2005): "How do the goosebumps and tearfulness I experience when someone speaks in a testimony meeting differ from the goosebumps and tearfulness I experience when the 4:00 parade begins at Disneyland?"

Dr. Wendy Ulrich (a licensed psychologist with over 25 years of experience):

People from many religious traditions have “spiritual” experiences–feelings, insights, premonitions, and encounters which they are left to their own conclusions to decipher. It is not unusual for people to conclude from such experiences that God is their God, that He is nearby, or that something associated with that experience is God’s will. Often in the Church we encourage people to look for such feelings and experiences as evidence of God’s hand, or of the truthfulness of the Church’s message. Yet people from many religious backgrounds can have such experiences. How do the goosebumps and tearfulness I experience when someone speaks in a testimony meeting differ from the goosebumps and tearfulness I experience when the 4:00 parade begins at Disneyland? Critics may conclude that there is no real difference, that feelings are not trustworthy or related to the spirit, and that Church members are being misled by missionaries who teach them that such experiences are the Holy Ghost testifying to them of truth. I have seen this argument used to discredit “spiritual” experiences as nothing more than subjectively produced emotions with no supernatural significance. In many cases I might agree. Because I feel certain emotions in response to a film–even a Church film–may say more about the credibility of the actors’ performance or the director’s talent than the presence of God or the historical accuracy of the message, for example.[20] —(Click here to continue)


Dallin H. Oaks (1997): "Surely, the word “burning” in this scripture signifies a feeling of comfort and serenity. That is the witness many receive. That is the way revelation works"

Dallin H. Oaks:

What does a “burning in the bosom” mean? Does it need to be a feeling of caloric heat, like the burning produced by combustion? If that is the meaning, I have never had a burning in the bosom. Surely, the word “burning” in this scripture signifies a feeling of comfort and serenity. That is the witness many receive. That is the way revelation works.[21]


Question: Why do critics of Mormonism who belong to other religions discount spiritual experiences?

Sectarian Critics and the Biblical Roots of Burning Feelings

Sectarian critics also belittle appeals to spiritual experiences, comparing them to "warm fuzzies," or merely something "felt by simply watching a Hollywood movie." However, it is strange that sectarian critics fault appeals to a "burning in the bosom" within the LDS community when the roots of the idiom are found in the Bible itself.

Following Jesus' resurrection, He walked with two disciples on the road to Emmaus. They did not recognize Jesus, but listened to Him as "he expounded unto them in all the scriptures the things concerning himself" (Luke 24:27).

After breaking bread with them, Jesus was revealed to the disciples, and vanished from their sight.

Interestingly, they did not say to each other, "We should have known it was Jesus because of his scriptural teaching." Rather, their explanations went beyond their intellectual faculties. They said:

Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?(Luke 24:32)

Likewise, a reference to a "burning" in the heart can be found in Psalms 39:3:

My heart was hot within me, while I was musing the fire burned: then spake I with my tongue. Psalms 39:3

The Lord's counsel to Oliver Cowdery makes perfect sense in this context:

But, behold, I say unto you, that 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

It seems unlikely that sectarian critics who generally work to uphold the Bible to the best of their understandings would dismiss Jesus' disciples' witness because it was described in words with an LDS ring to them such as “burn” and “heart.” Surely sectarians wouldn’t argue the disciples in Luke 24 must have been emotionally manipulated or that they were experiencing some kind of social effervescence simply because they referred to their feelings when speaking to each other about being in the presence of a holy being. The disciples in Luke 24 were not new to the gospel. They knew what it felt like to experience Christ and they recognized the feeling even when they weren’t expecting it. Human nature remains the same in contemporary times and it stands to reason that even now people experienced in spiritual witnesses can know the difference between spiritual sensations and the emotional rush of a Hollywood film.

Ultimately, as the Bible instructs us, we trust in the Lord to reveal the truth:

Trust in the Lord with all thine heart; and lean not unto thine own understanding.
In all thy ways acknowledge him, and he shall direct thy paths. (Proverbs 3:5-6)


Response to claim: "Joseph Smith received a revelation, through the peep stone in his hat, to send Hiram Page and Oliver Cowdery to Toronto, Canada for the sole purpose of selling the copyright of the Book of Mormon"

The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:

Joseph Smith received a revelation, through the peep stone in his hat, to send Hiram Page and Oliver Cowdery to Toronto, Canada for the sole purpose of selling the copyright of the Book of Mormon. . . . The mission failed and the prophet was asked why his revelation was wrong.Joseph decided to inquire of the Lord regarding the question. The following is a quote from Book of Mormon witness David Whitmer’s testimony:“…and behold the following revelation came through the stone: ‘Some revelations are of God; and some revelations are of man: and some revelations are of the devil.’ So we see that the revelation to go to Toronto and sell the copy-right was not of God, but was of the devil or of the heart of man.” – David Whitmer, An Address to All Believers in Christ, p.3. How are we supposed to know what revelations are from God, from the devil, or from the heart of man if even the Prophet Joseph Smith couldn’t tell? What kind of a god and method is this if Heavenly Father allows Satan to interfere with our direct line of communication to Him?

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The account by Whitmer (who did not go on the trip) does not correlate with the accounts by those who actually went.

Jump to Detail:

Question: After receiving the revelation to attempt to sell the Book of Mormon copyright in Canada, did Joseph Smith later claim that the revelation was false?

David Whitmer, years after he left the Church, claimed that Joseph said that the revelation did not come from God

David Whitmer claimed that Joseph Smith received a revelation and prophesied that Oliver Cowdery and Hiram Page should go to Canada where they would find a man willing to buy the copyright to the Book of Mormon. When they failed to sell the copyright, Whitmer states that Joseph admitted that the revelation had not come from God.

David Whitmer was not a participant in the trip to Canada

The primary evidence supporting the negative aspects of the Canadian Mission story comes from David Whitmer, who was not a participant in the event, and who had left the church many years before. With the discovery of the Hiram Page letter of 1848 showing that the actual participants involved in the trip felt that Joseph Smith delivered an accurate revelation of what would transpire on the Mission, and in fact even found the event uplifting rather than negative, it is evident that no individual contemporary to the event felt that this represented a false prophecy by Joseph Smith. What we do see is excellent evidence in fulfillment of the teachings of Deuteronomy 12 and 18 that Joseph Smith was perceived as a true prophet of God by those involved in the Mission to Canada in early 1830.


Question: Are there any eyewitness accounts of the events that resulted in the trip to Canada to sell the Book of Mormon copyright?

Joseph Smith decided this could be an opportunity to relieve some of the financial pressure associated with publishing the Book of Mormon

Joseph Smith had been told there were people in Canada willing to buy the copyrights to useful books. Due to the dire financial position of the Church, he decided this could be an opportunity to relieve some of the financial pressure associated with publishing the Book of Mormon. Four men went to Canada.

Joseph Smith received a revelation directing them to go to Kingston, Canada, with some conditions placed upon their success

Before leaving, Joseph Smith received a revelation directing them to go to Kingston, Canada, with some conditions placed upon their success.

...it Pleaseth me that Oliver Cowderey Joseph Knight Hyram Pagee & Josiah Stowel shall do my work in this thing yea even in securing the Copyright & they shall do it with an eye single to my Glory that it may be the means of bringing souls unto me Salvation through mine only Be{t\gotten} Behold I am God I have spoken it & it is expedient in me Wherefor I say unto you that ye shall go to Kingston seeking me continually through mine only Be{t\gotten} & if ye do this ye shall have my spirit to go with you & ye shall have an addition of all things which is expedient in me. amen & I grant unto my servent a privelige that he may sell a copyright through you speaking after the manner of men for the four Provinces if the People harden not their hearts against the enticeings of my spirit & my word for Behold it lieth in themselves to their condemnation &{\or} th{er\eir} salvation.

Revelation book 1 p. 15 1.jpg

The text of the actual revelation was recently discovered and published in The Joseph Smith Papers

The text of the revelation was published in the The Joseph Smith Papers: The Revelations and Translations Series. According to Marlin K. Jensen, Church Historian and Recorder,

Another interesting development from work on the Revelations and Translations Series has been the identification of a previously unpublished revelation on securing a copyright for the Book of Mormon in Canada. David Whitmer, after he left the Church, recalled that the revelation promised success in selling the copyright, but upon return of the men charged with the duty, Joseph Smith and others were disappointed by what seemed like failure. Historians have relied upon statements of David Whitmer, Hiram Page, and William McLellin for decades but have not had the actual text of the revelation. Revelation Book 1 will provide that.

Although we still do not know the whole story, particularly Joseph Smith’s own view of the situation, we do know that calling the divine communication a “failed revelation” is not warranted. The Lord’s directive clearly conditions the successful sale of the copyright on the worthiness of those seeking to make the sale as well as on the spiritual receptivity of the potential purchasers. [22]

Hiram Page, one of the participants, stated he for the first time understood how some revelations given to people were not necessarily for their direct benefit

Hiram Page, who was one of the individuals sent to Canada, laid out the event in a letter in 1848.[23] Page wrote that the revelation Joseph Smith received conditioned success upon whether those individuals in Canada capable of buying the Book of Mormon copyright would have their hearts softened. When unable to sell the copyright, the four men returned to Palmyra. Hiram Page stated he for the first time understood how some revelations given to people were not necessarily for their direct benefit—in fact, Hiram Page believed that the revelation was actually fulfilled.


Question: How did the erroneous story of the attempt to sell the Book of Mormon copyright develop over time?

Hiram Page’s 1848 account of the Canadian Mission trip was sent to William McLellin

Hiram Page’s 1848 account of the Canadian Mission trip was sent to William McLellin. Because it was private correspondence, its existence and details were unknown until the 1930’s, when the letter was donated to the RLDS Church’s archives as part of a larger collection of McLellin materials.[24] The content of the letter was not broadly known until after the document was stolen in 1985, but a copy of the original was donated by a private collector around the year 2000 who had made a copy prior to the theft of the original.

In 1872 William McLellin wrote about the journey to Canada

In 1872 William McLellin wrote about the journey to Canada.[25] He had no first hand knowledge of the event, as he did not join the Church until 1831. He apparently got the description of the event from Martin Harris, who was likewise not there and had no first hand knowledge. From the published account, McLellin ignores Hiram Page’s 1848 letter, and asserts that all involved in the Canadian Mission viewed it as a complete failure. Since all involved were dead, and the only known account by one of the participants, who obviously viewed it as a success, was in McLellin's possession, he apparently did not worry about being corrected.

In about 1881 J.L. Traughber wrote a letter to a German correspondent, who published it in 1886, retelling McLellin’s second or third hand knowledge of the event

In 1881 or shortly thereafter a man by the name of J.L. Traughber wrote a letter to a German correspondent, who published it in 1886, retelling McLellin’s second or third hand knowledge of the event.[26]

In 1886, David Whitmer mentions the trip to sell the copyright for the first time

Beginning in 1886, David Whitmer reports for the first time of the Canadian Mission.[27] Initially Whitmer reports the event in the third person, but by the time of his 1887 pamphlet An Address to All Believers in Christ, 57 years after the event occurred, he reports to having been a first hand witness, and Joseph Smith having given a false prophecy. Whitmer states,

Joseph looked into the hat in which he placed the stone, and received a revelation that some of the brethren should go to Toronto, Canada, and that they would sell the copyright of the Book of Mormon. Hiram Page and Oliver Cowdery went to Toronto on this mission, but they failed entirely to sell the copyright, returning without any money. Joseph was at my father's house when they returned. I was there also, and am an eye witness to these facts. Jacob Whitmer and John Whitmer were also present when Hiram Page and Oliver Cowdery returned from Canada.

Well, we were all in great trouble; and we asked Joseph how it was that he had received a revelation from the Lord for some brethren to go to Toronto and sell the copyright, and the brethren had utterly failed in their undertaking. Joseph did not know how it was, so he enquired of the Lord about it, and behold the following revelation came through the stone: "Some revelations are of God: some revelations are of men: and some revelations are of the devil." So we see that the revelation to go to Toronto and sell the copyright was not of God, but was of the devil or of the heart of man.[28]

Whitmer was looking for evidence to support his conclusion that Joseph Smith was a fallen prophet

One must remember that not only was Whitmer looking for evidence to support his conclusion that Joseph Smith was a fallen prophet, but he also wrote with no fear of contradiction, as all the witnesses to the event were dead.


Question: How does David Whitmer's account of the attempt to sell the Book of Mormon copyright compare to those of the eyewitnesses?

Whitmer's account is at variance in several ways with Hiram Page’s account

Whitmer's account is at variance in several ways with Hiram Page’s account. Whitmer gets the destination city in Canada wrong (he says Toronto, the other accounts, and the revelation itself, say Kingston) and he did not correctly identify all of the participants (he identified Hiram Page and Oliver Cowdery, while Page noted Joseph Knight and Josiah Stowell). Note that the text of the revelation itself finally clears up the issue of exactly who the revelation was directed to,

...it Pleaseth me that Oliver Cowderey Joseph Knight Hyram Pagee & Josiah Stowel shall do my work in this thing...

Page, an eyewitness, makes no mention at disappointment in Joseph Smith, nor is there any mention of a "false prophecy"

Page also makes no mention or even a hint at disappointment in Joseph Smith, nor is there an accusation that the trip was based upon a "false prophecy," so naturally no subsequent "revelation" is noted by Page explaining the mission’s failure.

In Whitmer’s 1887 account we learn for the first time of the supposed post-mission revelation where Joseph Smith is told that some revelations are from God, some from devils, some from men. This account is in all likelihood a fabrication. Unlike his consistent, life-long statements concerning the witness of the Gold Plates, this account, which is probably a second-hand retelling of events 57 years after their occurrence, suddenly appears and is wrong on several of the documentable facts, as well as being inconsistent with the first-hand testimony of Hiram Page, given 40 years earlier than Whitmer and by comparison much closer to the actual event.


Question: How did Latter-day Saint scholars respond to the attempt to sell the Book of Mormon copyright prior to Page's letter coming to light?

B.H. Roberts expressed doubt as to the accuracy of the story, and suggested that David Whitmer may not have recalled all of the details correctly

The letter from 1848 by Hiram Page was not publically available until the 20th Century. As a result, various LDS responses to the accounts by Whitmer and McLellin of necessity must explain why the apparent anomalous revelation does not make Joseph Smith a fallen prophet. Such was the case when B.H. Roberts expressed doubt as to the accuracy of the story, and suggested that David Whitmer may not have recalled all of the details correctly, yet went on to address the claim anyway. Roberts concluded:

Does that circumstance vitiate his claim as a prophet? No; the fact remains that despite this circumstance there exists a long list of events to be dealt with which will establish the fact of divine inspiration operating upon the mind of this man Joseph Smith. The wisdom frequently displayed, the knowledge revealed, the predicted events and the fulfilment thereof, are explicable upon no other theory than of divine inspiration giving guidance to him. [29]

As it happens, the passage of time and the uncovering of additional information has vindicated that confidence.


Response to claim: "I saw a testimony as more than just spiritual experiences and feelings. I saw that we had evidence and logic on our side based on the correlated narrative I was fed by the Church about its origins."

The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:

I saw a testimony as more than just spiritual experiences and feelings. I saw that we had evidence and logic on our side based on the correlated narrative I was fed by the Church about its origins.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The mention of the "correlated narrative" is a reference to popular ex-Mormon complaints about the correlated curriculum. A testimony is more than just spiritual experiences and feelings - the author neglects to mention other important elements in spiritual epistemology.

Jump to Detail:

Question: Is a Latter-day Saint testimony simply based on "feelings"?

A testimony more than simply "feelings", and requires study and prayer

Latter-day Saints bear "testimony" of the truthfulness of the gospel and of the Church of Jesus Christ of Latter-day Saints.

  • Is this testimony simply based on "feelings?"
  • Are logic and evidence part of gaining a testimony?

A testimony is more than just spiritual experiences and feelings. Gaining a testimony requires more than having "spiritual experiences and feelings," and it requires more than simply listening to "the correlated narrative" provided by the Church. We are not taught to base our testimony on mere historical narratives but rather study combined with revelation. See attached article for more information.


Question: Is a "burning in the bosom" simply a subjective, emotion-based, unreliable way to practice self-deception?

It is a fundamental misunderstanding or misstatement to say that the Latter-day Saint revelatory experience is exclusively or primarily “emotional”

It is claimed by some that the Latter-day Saint appeal to "revelation" or a "burning in the bosom" is subjective, emotion-based, and thus ineffective, unreliable and susceptible to self-deception.

It is a fundamental misunderstanding or misstatement to say that the LDS revelatory experience is exclusively or primarily “emotional.” The united witness of mind and heart is key in LDS doctrine. Even the body is involved in many instances, hence the use of language exactly like “burning in the bosom.” The LDS concept of human experience is not one where we are carved up into separate, rigid compartments labeled emotional, intellectual, and physical. The LDS approach to human experience is holistic and involves all of our faculties operating simultaneously and inextricably. According to LDS scripture, “the spirit and the body are the soul of man.” (D&C 88:15)[30] We are greater than the mere sum of our inner and outer parts. Ordinarily, it’s not possible, nor is it desirable, to reject and shut down any one of our faculties . All of them combine to provide useful and valid ways of coming to know ourselves, the world, and God. All are involved in true spiritual experience.

A Latter-day Saint “spiritual” experience has intellectual content as well as emotional elements of peace or joy

Accordingly, a Latter-day Saint “spiritual” experience has intellectual content as well as physical phenomena which can include elements of peace or joy. In the early days of the Church, Oliver Cowdery received the following revelation through Joseph Smith:

Verily, verily, I say unto you, if you desire a further witness, cast your mind upon the night that you cried unto me in your heart, that you might know concerning the truth of these things. Did I not speak peace to your mind concerning the matter? What greater witness can you have than from God? (D&C 6:22–23).

Notice the information is spoken to the “mind,” and the feeling of peace accompanies the intellectual gift. Further, the solution for later doubts or concerns is not reliance on “a feeling” alone but an admonition to recall specific information communicated earlier.

This matches the revelatory pattern later explained to Oliver Cowdery when he attempted to participate in the translation process of the Book of Mormon:

Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me. But, behold, I say unto you, that 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. But if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong… (D&C 9:7–9).

Again, the united witness of intellect and heart are essential. If either does not agree, then revelation has not yet confirmed the matter under consideration. Anyone who relies exclusively on any one faculty – either feeling or reasoning or physical sensation – does not properly understand the LDS approach to spiritual witness.

Talk of “feelings” does not mean simply experiencing an “emotion”

To be sure, many Church members will talk about how they “felt” when they prayed or had other experiences with God. However, it is to fundamentally misunderstand these experiences to assume (as critics often do) that talk of “feeling” means simply—or only, or primarily— experiencing an “emotion.” What's lacking from these descriptions is vocabulary. The problem with them is more semantic than it is substantial. The LDS member is stymied, in a sense, because there is no good, available word for what happens during a spiritual experience. These experiences are ineffable. By definition, they defy description. Since few of us have the poetic and metaphorical powers of prophets like Isaiah and John, we are left to try our best to convey what we've experienced in words laden with secular connotations which critics can misinterpret if they so choose.

LDS scholar,Hugh Nibley, hazarded a guess at what this process of willful misinterpretation might look like:

He cannot conceive how anyone could possibly acquire knowledge by any method other than his. He cannot believe that any man has experienced anything which he has not experienced. . . . ‘I have never seen a vision,' says the [skeptic], ‘therefore, Joseph Smith never had one. I have seen dreams [or had emotionally moving experiences], therefore, I will allow him that.'”[31]

Early Christians experienced similar feelings to a "burning in the bosom"

Justin Martyr wrote in his book Dialogue with Trypho, of his conversion that he was a philosopher until he met an old man who introduced him to the Hebrew Prophets when “a flame enkindled his heart” and he found “this philosophy (Christianity) alone to be sure and profitable.” [32]

The Shepard of Hermas, which was once considered scripture, reads “There are two angels with a man-one of righteousness, and the other of iniquity...The angel of righteousness is gentle and modest, meek and peaceful. When he ascends into your heart, he speaks to you of righteousness, purity, chastity, contentment, and every other righteous deed and glorious virtue. When all of these things come into your heart, know that the angel of righteousness is with you” [33]


Robert D. Hales (2013): "Gaining a testimony and becoming converted begins with study and prayer, then living the gospel with patience and persistence"

Robert D. Hales:

Gaining a testimony and becoming converted begins with study and prayer, then living the gospel with patience and persistence and inviting and waiting upon the Spirit. The life of Joseph Smith and the pattern of the Restoration are excellent examples of this process. As you listen to my message today of the events of the Restoration, look for the steps that lead to testimony: desiring to know the truth, pondering in our hearts, then feeling and obediently following the promptings of the Holy Ghost. . . .Like Joseph, we must search the scriptures and pray. For many, this means overcoming feelings of doubt and unworthiness, being humble, and learning to exercise faith.[34]


Response to claim: "What about the members who felt the Spirit from Dunn’s fabricated and false stories?"

The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:

[Paul H.] Dunn was a General Authority of the Church for many years. He was a very popular speaker who told incredible faith-promoting war and baseball stories. Many times Dunn shared these stories in the presence of the prophet, apostles, and seventies. Stories like how God protected him as enemy machine-gun bullets ripped away his clothing, gear, and helmet without ever touching his skin and how he was preserved by the Lord. Members of the Church shared how they really felt the Spirit as they listened to Dunn’s testimony and stories. Unfortunately, Dunn was later caught lying about all his war and baseball stories and was forced to apologize to the members. He became the first General Authority to gain “emeritus” status and was removed from public Church life. What about the members who felt the Spirit from Dunn’s fabricated and false stories? What does this say about the Spirit and what the Spirit really is?"

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Simply receiving a warm feeling about a speech or article is not enough to call it revelation or a confirmation of the spirit.

Jump to Detail:

Question: Who was Paul H. Dunn and what happened to him?

Elder Paul H. Dunn was a very popular speaker who told many faith-promoting stories about his days playing baseball and his service in World War II

Elder Paul H. Dunn was a very popular speaker during the 1970's and 1980's who told many faith-promoting stories about his days playing baseball and his service in World War II. Many people were inspired by his stories, and he was in much demand as a speaker. It was eventually discovered that Elder Dunn had exaggerated and conflated elements of his stories. He was given emeritus status as a General Authority on October 1, 1989.


Question: Many who listened to Elder Dunn's stories felt the spirit. Why would one feel the spirit upon hearing a story that was fabricated? Doesn't this confirm a lie?

No documented evidence has appeared that faithful members received some sort of spiritual confirmation that the stories taught were true.

Many critics have argued that the Spirit was confirming a lie during these times. Similar criticism is applied to a situation with Elder Jeffrey R. Holland in 2017.[35]The first point that should be made is that no documented evidence has appeared of a faithful member receiving some spiritual confirmation that these stories from Dunn were true. There are several testimonies from former members of such that they say happened while they were faithful members [36], but nothing from members of the Church today or faithful members of the time.

We do have one case that has been claimed as an example of faithful members receiving a spiritual witness of one of Elder Dunn's claimed false/exaggerated stories. Elder Dunn gave a talk at the October 1976 General Conference of the Church entitled "Follow It!". In the talk, Elder Dunn, as a means of illustrating a point of being an upstanding Latter-day Saint and for standing what's right, shared a story of a young man named Jimmy Daniels who, before a baseball playoff game for the state championship at Dunn's high school, was caught with a nicotine stain on his finger and Elder Dunn was made his replacement. At the conclusion of the Conference, Elder Kimball stated that:

Beloved brothers and sisters, I will say just a brief word at the conclusion of this marvelous conference.
There has been a generous outpouring from the Lord to all of the speakers who have addressed us. We have been greatly stirred by our famous and beloved Tabernacle Choir as they, too, have used their rich talents to bless us with heavenly symphonies. And we are deeply grateful to the other groups of singers: they have enriched our services and made them pleasing to us and to the Lord. And to all others who have contributed we are deeply grateful.
[. . .]
The sermons from the Brethren have developed almost every theme and subject, and they have been rich and full of meat. We have been greatly pleased with all of their contributions.

The New Era published an adaptation of the talk given by Elder Dunn called "The Game of Life". A missionary serving in the England Leeds Mission wrote:

Busstop
I just finished reading the October New Era, and I especially liked “The Game of Life” by Elder Paul H. Dunn. Whenever my companion and I finish reading a New Era, we leave it on a bus, hoping that someone will pick it up and read it and someday join the Church.
Elder Harold Beckstead
England Leeds Mission

However, as author Lynn Packer pointed out in Sunstone Magazine:

There is no Jimmy Daniels listed on the baseball roster [at Dunn’s HS]. Perhaps Dunn was using a pseudonym for Daniels without disclosing it. That hardly matters, because no one on the team was in a playoff game: Hollywood High finished next to last in 1941 and third in 1942.[37]

So, did anyone receive a spiritual confirmation that this fabricated story was true? We might say the following:

  1. Elder Dunn, along with providing a pseudonym for the young man, may have misremembered the exact game in the playoffs they were playing for. Recall from the quote from Lynn Packer that Hollywood High (Dunn's high school) finished third in 1942, Elder Dunn's senior year. Also recall that Dunn is remembering this story 34 years after it supposedly took place. This story may have more truth to it than we realize.
  2. President Kimball does not specifically mention Elder Dunn's talk in his remarks. His talk came at the conclusion of a conference with 30+ talks to summarize and with the task of closing the conference in a reverent, dignified, and cordial manner. The outpouring may have indeed been great, but there's virtually nothing that can tell us more about Elder Dunn's stories and the Church's overall reaction to them.
  3. The missionary does not mention feeling the Spirit saying that the story that Elder Dunn shared was true. He only says that he liked "The Game of Life" from that issue of the New Era in particular. He further says that whenever he and his companion finish reading a New Era (thus referring to multiple issues), they leave it on the bus for someone to find, read, and hopefully convert to the Church. Additionally, there is a lot of other material in the adaptation of the talk, given in the New Era, that the missionary may have felt inspired by and which he felt other people could be inspired by as well.

Thus this example doesn't work for establishing the validity of the criticism. There's nothing substantial to move forward the discussion with.

Simply receiving a warm feeling about a speech or article is not enough to call it revelation or a confirmation of the spirit

Latter-day Saints understand that a testimony of the Gospel is not based, as one reviewer humorously put it, on "grandpa stories".[38] Latter-day Saints base their testimony on a dynamic influence of the Holy Ghost as sought for by revelation. This revelatory experience that is sought out comes from study and prayer (D&C 9:7-9) through the use of all our faculties (D&C 88:15; Alma 32:27).

This dynamic influence is contrasted with a more passive influence, where one feels the Spirit while in the presence of good things. This is how the vast majority of Latter-day Saints view (or would view) such feelings towards Elder Dunn today. We are to seek after all virtuous, lovely, of good report, or praiseworthy things (Articles of Faith 1:13) because all good things come from God (Moroni 7:12) and they can inspire us to serve him (Moroni 7:13).

We may also simply be feeling the Spirit that is promised to always be with us as we live up to our baptismal covenants (Moroni 4:3; 5:2). That doesn't mean, however, that we have received some sort of dynamic, revelatory witness of the truthfulness of these "grandpa stories".

Since our bodies and spirits are connected (D&C 88:15), it is easy to see why a warm feeling or a heart murmur may be over-interpreted as spiritual stimuli.

Moroni tells us that we have the ability to judge that which is of God and that which is not of God (Moroni 7:14; See also D&C 8:2). The key to discernment is simply to pay close attention to both our mind and heart (D&C 8:2) and "prove all things and hold fast to that which is good" (1 Thess 5:21; See also JS-Matthew 1:37; Moroni 7:20-25) by studying something out in our mind sincerely and meaningfully and seeking revelation through the dynamic influence of the Holy Ghost for confirmation of the validity of any given proposition (D&C 9:7-9).

Let's even grant the premise that people did feel the Spirit "confirm" the truth of Elder Dunn's stories and that they turned out to be false. It doesn't necessarily follow from there that receiving knowledge from the Spirit is an inherently unreliable way of receiving spiritual knowledge. It may only mean that there is something more that we need to learn about how the Spirit works. For example, we learn from the Doctrine and Covenants that

31 My people must be tried in all things, that they may be prepared to receive the glory that I have for them, even the glory of Zion; and he that will not bear chastisement is not worthy of my kingdom.

Why couldn't it be that the Lord is trying our faith with this type of thing? If the Lord must try our faith in all things, that would logically extend to receiving personal revelation and being able to work with the Spirit.

For additional potential explanations for why this might be happening see the following page:


Question: Why did Elder Dunn exaggerate elements of these stories?

Elder Dunn responded to this issue himself

Regarding Elder Dunn's stories: he was human, just like the rest of us. He can speak for himself on this issue: "Elder Dunn Offers Apology for Errors, Admits Censure", Deseret News, Oct. 27 1991.

In an open letter to LDS Church members, Elder Paul H. Dunn apologized Saturday for not having "always been accurate" in telling his popular war and baseball stories, and he acknowledged being disciplined for it by church authorities.

Elder Dunn, an emeritus member of the First Quorum of Seventy of The Church of Jesus Christ of Latter-day Saints, asked the church's First Presidency and Council of the Twelve for the opportunity to send an open letter to church members. The letter was published in Saturday's issue of the Church News."I confess that I have not always been accurate in my public talks and writings," Elder Dunn wrote. "Furthermore, I have indulged in other activities inconsistent with the high and sacred office which I have held.

"For all of these I feel a deep sense of remorse, and ask forgiveness of any whom I may have offended."

A former Army private and minor-league baseball player, Elder Dunn told riveting accounts of his war and baseball experiences that made him one of the most popular speakers in the church. According to the Associated Press, he was author or co-author of 28 books and is featured on 23 inspirational tapes. He served in the presidency of the First Quorum of the Seventy from 1976 to 1980.

In 1989, Elder Dunn was placed on emeritus status for "reasons of age and health," the church said. In February 1991, the Arizona Republic reported that Elder Dunn had made up or combined elements of many of his war and baseball stories.

In his open letter, Elder Dunn, 67, said general authorities of the church have conducted in-depth investigations of charges that he had engaged in activities unbecoming of a church member.

"They have weighed the evidence," he said. "They have censured me and placed a heavy penalty upon me.

"I accept their censure and the imposed penalty, and pledge to conduct my life in such a way as to merit their confidence and full fellowship."

Church spokesman Don LeFevre said Saturday that the nature of the penalty is "an internal matter, and we don't discuss such matters" publicly.

Elder Dunn has an unlisted phone number and could not be reached for comment. He concluded his letter by pleading for the understanding of church members and assured them of his "determination so to live as to bring added respect to the cause I deeply love, and honor to the Lord who is my Redeemer."


Response to claim: "a testimony is to be found in the bearing of it"

The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:

[Boyd K. Packer said] "How can I bear testimony until I get one? How can I testify that God lives, that Jesus is the Christ, and that the gospel is true? If I do not have such a testimony, would that not be dishonest?’ Oh, if I could teach you this one principle: a testimony is to be found in the bearing of it!" – Boyd K. Packer, The Quest for Spiritual Knowledge.

How is this honest? How is this ethical? What kind of advice are these Apostles giving when they’re telling you that if you don’t have a testimony, bear one anyway? How is this not lying? There’s a difference between saying you know something and you believe something. What about members and investigators who are on the other side listening to your 'testimony'? How are they supposed to know whether you actually do have a testimony of Mormonism or if you’re just following Packer and Oaks’ advice and you’re lying your way into one?

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Elder Packer is talking about having faith, not about "lying your way" into having a testimony.

Jump to Detail:

Question: Did Elder Boyd K. Packer suggest that we should "lie our way" into obtaining a testimony?

Introduction to Criticism

Critics of The Church of Jesus Christ of Latter-day Saints have pointed to to certain statements from General Authorities and criticized them for the manner in which they suggest a testimony might be obtained.

For instance, the now late Elder Boyd K. Packer, an apostle, once wrote:

It is not unusual to have a missionary say, “How can I bear testimony until I get one? How can I testify that God lives, that Jesus is the Christ, and that the gospel is true? If I do not have such a testimony, would that not be dishonest?” Oh, if I could teach you this one principle. A testimony is to be found in the bearing of it! Somewhere in your quest for spiritual knowledge, there is that “leap of faith,” as the philosophers call it. It is the moment when you have gone to the edge of the light and stepped into the darkness to discover that the way is lighted ahead for just a footstep or two. “The spirit of man,” is as the scripture says, indeed “is the candle of the Lord.” (Prov. 20:27) [39]

Another apostle, Elder Dallin H. Oaks, has expressed similar sentiments about the obtainment of a testimony before.[40] Elder Gary E. Stevenson, another apostle, has reiterated those sentiments in print.[41]

Critics have also taken issue with a statement by Elder Neil L. Andersen, another apostle, who has counseled those seeking conviction of the truthfulness of Joseph Smith's claims to "[c]onsider recording the testimony of Joseph Smith in your own voice, listening to it regularly, and sharing it with friends. Listening to the Prophet’s testimony in your own voice will help bring the witness you seek."[42]

In the critics' point of view, these General Authorities are encouraging people to simply think and pray about the Church being true until they finally believe that it is i.e. "lie their way to faith."

Elder Packer is talking about having faith, which one must exercise before receiving a witness

Elder Packer and the other general authorities are not suggesting that a person must "lie their way" into having a testimony. Elder Packer is talking about having faith.

For instance, we read in Hebrews 11:1:

Now faith is the substance of things hoped for, the evidence of things not seen.

One exercises faith before one has the evidence to prove it. Elder Packer and the other authorities are simply restating the scriptural definition of "faith" in terms of "testimony."

When one exercises faith, results follow which strengthen that faith

When one exercises faith, results follow which strengthen that faith, but one has to take that first "leap of faith." One does not take a "leap of faith," unless they already have a seed of faith to begin with. Elder Packer and the other authorities are not suggesting that you should be "lying your way into" having a testimony. Attempting to "lie" your way into having a testimony would be ineffective: your testimony would not grow, and you would become increasingly frustrated.

Elder Packer makes this clear by addressing this particular concern:

It is not unusual to have a missionary say, “How can I bear testimony until I get one? How can I testify that God lives, that Jesus is the Christ, and that the gospel is true? If I do not have such a testimony, would that not be dishonest?”

Oh, if I could teach you this one principle: a testimony is to be found in the bearing of it!

Somewhere in your quest for spiritual knowledge, there is that “leap of faith,” as the philosophers call it. It is the moment when you have gone to the edge of the light and stepped into the darkness to discover that the way is lighted ahead for just a footstep or two. “The spirit of man is,” as the scripture says, indeed “the candle of the Lord” (Proverbs 20:27).

It is one thing to receive a witness from what you have read or what another has said; and that is a necessary beginning. It is quite another to have the Spirit confirm to you in your bosom that what you have testified is true. Can you not see that it will be supplied as you share it? As you give that which you have, there is a replacement, with increase!

To speak out is the test of your faith.


Response to claim: "how can they be sure of the reliability of this same exact process in telling them that Mormonism is true?"

The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:

There are many members who share their testimonies that the Spirit told them that they were to marry this person or go to this school or move to this location or start up this business or invest in this investment. They rely on this Spirit in making critical life decisions. When the decision turns out to be not only incorrect but disastrous, the fault lies on the individual and never on the Spirit. The individual didn’t have the discernment or it was the individual’s hormones talking or it was the individual’s greed that was talking or the individual wasn’t worthy at the time. This poses a profound flaw and dilemma: if individuals can be so convinced that they’re being led by the Spirit but yet be so wrong about what the Spirit tells them, how can they be sure of the reliability of this same exact process in telling them that Mormonism is true?

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

There are a number of things to consider when faced with the type of situation that the author describes besides those claimed. Confirmation of the spirit requires sincere questioning and study before receiving a witness. The most important thing to remember is how this process has provided blessings and even miracles in our lives. We shouldn't discount the process when we're meant to be tested and when we've already seen blessings of this same process in our lives. Our testimony of the Book of Mormon and the Church of Jesus Christ of Latter-day Saints is not something that is casually obtained. It requires sincere study, prayer, and nourishing our testimony through both intellectual and spiritual means throughout our entire lives.

Jump to Detail:

Question: Why might someone not be able to see their spiritual impressions come to successful, obvious, and/or beautiful fruition?

Introduction to Question

It is sometimes wondered how one might respond to a situation in which an impression to do or believe something doesn’t come to fruition—whether that be in an immediate, obvious, or good way.

This article will offer a number of things to consider when in this type of a situation. They are not things we have to constantly be worrying about when trying to receive inspiration nor are they set possibilities. These are simply all the logical possibilities as the author sees them that you can consider when confronted with this type of a situation. One is free to reject or embrace these possibilities as they feel best fits their circumstances and/or they feel comfortable with. These possibilities are not all mutually exclusive and two or more may be true of one's particular situation at the same time.

Response to Question

1. Consider that the impression is brought to fruition without you immediately recognizing the benefit

The first thing we can always consider is that the impression has brought fruit but that it won’t be immediately obvious to us how those experiences benefit us or the life of someone else right now or in the future.

2. The Lord may have wanted to see if you'd merely follow through with the revelation

Many faithful members have reconciled such situations by seeing that the Lord may have simply wanted them to follow the impression so that he knows that you are faithful enough to at the very least follow through with the impressions he wants you to have.

3. Continuing in light until the perfect day (Doctrine and Covenants 50:24)

One woman has told the author that she received a spiritual impression at one point that Joseph Smith absolutely did not practice polygamy and that she was devastated when, at a later time, she found out that he did.

Just as the Lord has given his will for the entire human family "line upon line", could it be that the Lord accommodates our understanding of something until a later time when he's ready to give us further knowledge? Could it be that we are not ready for some knowledge at a particular time but that the Lord intends to reveal something to us later when we are more mature and able to receive it? Doctrine and Covenants 50:24 tells us that "[t]hat which is of God is light; and he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day." It could be that our incomplete or even false understanding now will be added on with the light of experience or even further revelation from the Holy Ghost.

Consider what any parent has to do when their young children ask them where babies come from. They have to accommodate their understanding until a later time when they are spiritually and emotionally mature enough to know the whole truth. Could it be that God, in a similar way, allows us to hold onto one narrative about what is true and maybe even gives/confirms that to us by revelation until a later time when we are mature enough to know the whole truth? As Paul reminds us, milk before meat is a true principle.[43]

4. Dallin H. Oaks: "[A person may have] a strong desire to be led by the Spirit of the Lord but . . . unwisely extends that desire to the point of wanting to be led in all things."

Dallin H. Oaks teaches that we can be led by false revelation if we extend our desire to receive revelation into praying about unnecessary things:

[A person may have] a strong desire to be led by the Spirit of the Lord but . . . unwisely extends that desire to the point of wanting to be led in all things. A desire to be led by the Lord is a strength, but it needs to be accompanied by an understanding that our Heavenly Father leaves many decisions for our personal choices. Personal decision making is one of the sources of the growth we are meant to experience in mortality. Persons who try to shift all decision making to the Lord and plead for revelation in every choice will soon find circumstances in which they pray for guidance and don't receive it. For example, this is likely to occur in those numerous circumstances in which the choices are trivial or either choice is acceptable. We should study things out in our minds, using the reasoning powers our Creator has placed within us. Then we should pray for guidance and act upon it if we receive it. If we do not receive guidance, we should act upon our best judgment. Persons who persist in seeking revelatory guidance on subjects on which the Lord has not chosen to direct us may concoct an answer out of their own fantasy or bias, or they may even receive an answer through the medium of "false revelation"[44]

The scriptures confirm his teaching. We are told in Doctrine & Covenants 58:26–28 to not be commanded in all things and bring about righteousness through our own agency.[45]

5. There is some other greater good that you are not aware of right now but will be in the future

If you miss the fruition of an impression, it may bring about a greater good as when Joseph was sold into Egypt. Sometimes the greater good is not immediately forthcoming or obvious to us.

6. The Lord is chastening you

The Lord tells us that he chastens us and scourges us because he loves us in Proverbs, Hebrews, and Helaman.[46] We have to be faithful to receive blessings. When we are humble we are more likely to be faithful and turn to him for assistance. King Limhi in the Book of Mormon taught his people that "if ye will turn to the Lord with full purpose of heart, and put your trust in him, and serve him with all diligence of mind, if ye do this, he will, according to his own will and pleasure, deliver you out of bondage."[47]

7. The Lord is providing you an Abrahamic test of faith

Maybe, instead of chastening (punishing) you, the Lord is providing you an Abrahamic test of faith. The prophet Joseph Smith is canonized saying “deep water is what I am wont to swim in. It all has become second nature to me, and I feel like Paul, to glory in tribulation”.[48] The Lord isn’t going to spare us any test of faith in life. He told Brigham Young that "[m]y people must be tried in all things, that they may be prepared to receive the glory that I have for them, even the glory of Zion; and he that will not bear chastisement is not worthy of my kingdom."[49] The Lord told the Saints in August 1833 that "I will prove you in all things, whether you will abide in my covenant, even unto death, that you may be found worthy. For if ye will not abide in my covenant ye are not worthy of me."[50] In December 1833 he said that "they must needs be chastened and tried, even as Abraham, who was commanded to offer up his only son."[51] King Benjamin taught us that "the natural man is an enemy to God, and has been from the fall of Adam, and will be forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father."[52] Joseph Smith told the original 12 apostles that "You will have all kinds of trials to pass through. And it is quite as necessary for you to be tried as it was for Abraham and other men of God. . . . God will feel after you, and he will take hold of you and wrench your very heart strings, and if you cannot stand it you will not be fit for an inheritance in the Celestial Kingdom of God."[53] He will actively test us to prepare us for greater things. Trying to learn how to receive and follow inspiration and trust in God is not an exception. As BYU professor Larry E. Dahl declared, "[e]veryone who achieves exaltation must successfully pass through an Abrahamic test. Let me repeat. Everyone who achieves exaltation must successfully pass through an Abrahamic test."[54]

8. Confusing an emotion for the Spirit

It is possible to confuse emotion for a spiritual impression. Sometimes a warm feeling or heart murmur may be over-interpreted as coming from a spiritual stimulus. We should take time when trying to receive inspiration to ponder what we are feeling and seek to counsel long with the Lord if wanting to receive an answer to prayer.

9. You received a true revelation, but didn't interpret it correctly

Some people do receive an impression, but don’t interpret them correctly. Oftentimes we are receiving inspiration from the Spirit to confirm a thought but perhaps we aren’t still enough to capture its still small voice and we may get distracted from what it is trying to communicate to us. Some revelation requires conscious thought to interpret correctly. The Doctrine & Covenants records Joseph Smith having to be left to wonder as to the proper meaning of revelation that he received relative to the Second Coming of the Savior (Doctrine & Covenants 130: 12–17). We may have to do the same at different points of our lives. As a word of caution: it may be only while looking back on that revelation in retrospect that we’ll recognize exactly why we were inspired to do, say, and or/believe.

It is important to be still and focus so that we can carefully discern what exactly the spirit is prompting us to do and/or believe. Oftentimes we haven’t studied an issue out in our minds thoroughly as is often required of us when trying to seek inspiration. When we don’t, we may not get what we’re looking for (Doctrine & Covenants 9:7–9).

10. Wrong Roads May Lead to More Certain Conviction of the Truth

Elder Jeffrey R. Holland of the Quorum of the Twelve Apostles offers apostolic perspective on this important question in this video from the Church's YouTube page.

11. Perhaps this is God giving us an opportunity to learn how to forgive a fallen divine

Here is just one thing that the author considers a logical possibility. It's not a traditional recommendation but it may be a correct one. This is just an idea.

We know that God's essential nature is love from 1 John 4:8.

We also know from places like Alma 42:13, 22, 25 that God, if he ceases to do what is the most moral thing to do, ceases to be God; he ceases to have that title. We learn that it is a logical possibility for God to fail to do what is moral; what the right thing to do is. He hasn't ceased to do the most moral thing over eons of time and that's why we worship him: he could have failed to do the moral thing but he hasn't. He has remained everlastingly good. But he could be otherwise.

The Lord tells Brigham Young in Doctrine & Covenants 136 that "[m]y people must be tried in all things, that they may be prepared to receive the glory that I have for them, even the glory of Zion; and he that will not bear chastisement is not worthy of my kingdom." We learn that the Lord gives us these trials so that we can be instructed in how to love and thus adopt his nature. Part of the definition of love is to restore happiness to someone's life that has had evil/pain/discomfort introduced into it.

Well, what if the Lord tries us by allowing a spiritual impression/revelation to fail for the purpose of learning a kind of "forgiveness" of the Lord for his "failure" to bring the promised fruition?

Paradoxically, the Lord hasn't failed us because he has taught us how to tolerate and forgive the failure of a God and thus an important part of what love means and what its fullest practice is, but he has failed to provide the promised fruition of a blessing. The Lord has succeeded in instructing us in the fullest meaning of the law of love.

12. You were deceived by false spirits

We recognize from scripture that "there are many spirits which are false spirits, which have gone forth in the earth, deceiving the world."[55] We have been counseled to "try the spirits whether they are of God: because many false prophets are gone out into the world."[56] The Doctrine & Covenants gives us procedures for discerning false spirits.[57]

The scriptures inform us that God's law is already written on our hearts.[58] Our fundamental being understands the truth of the entire Plan of Salvation, Restoration, and Law of Love as taught by the Savior Jesus Christ at an essential level: the former two being necessary to learn the latter.[59] When our investigators hear the Gospel being taught to them by missionaries, there is something in them that vibrates in resonance with what is being taught as if it were something that they had already heard before. That is what they feel when the Spirit touches them as well. They feel that the Spirit is something familiar to them. This is part of what Latter-day Saints understand as the Light of Christ. Latter-day Saint scripture teaches that there is a spectrum of light, understood to be synonymous with "truth" by faithful adherents,[60] that one can receive in this life that comes from God. This light is known in Latter-day Saint vernacular as “The Light of Christ.” All people are given the Light of Christ as their material spirits connect with their material bodies--presumably sometime after conception and before birth.[61] When one receives more of God’s truth, one thus receives more Light.[62] When one rejects Light, is persuaded towards rejecting the truth and Light that one has already received, or one deliberately chooses to remain without the Light that God has revealed, one stays away or moves away from Light.[63] This is seen as sinful.

The Holy Ghost and many righteous angels are seen as those beings that move God’s children further and further into the Light.[64] The Holy Ghost works through the Light of Christ.[65] The Light of Christ is understood to give a spiritual energy and life to all things.[66] Since it gives this life to all things, it follows that the Holy Ghost, working through this Light, can work on our spirit and/or our body in order to produce sensations in the heart and bring revelation to the mind.[67] The Holy Ghost works in unity with God's purposes.

Satan, false angels, and many false spirits are seen as those beings that move God’s children further and further into the darkness.[68]

All spiritual beings—including the Holy Spirit, false spirits, good angels, bad angels, and Satan—are claimed to be made of matter.[69]

Latter-day Saints claim to have the fullness of Light that one can receive in this life, thus being on the (say) far right of the spectrum.[70] The darkest part of the spectrum is perhaps the knowing and intentional disobedience of all of God’s commandments and worshipping Satan.

As one receives more Light, one is more receptive to receiving additional Light and is seen as being able to recognize the Holy Ghost and the truth that God has revealed through prophets easier. As one moves away from the Light, they are less and less able to perceive Light. If a person has gained Light but subsequently lost it through sin or being persuaded by a false spirit to accept darkness, it is seen as more difficult to regain it. It can become progressively more difficult to regain the Light depending on how much Light one receives and how much they give up when moving into the darkness.[71] The amount of Light one has and the ability to perceive it can ultimately be diminished entirely.[72] As Elder David A. Bednar, an apostle in The Church of Jesus Christ of Latter-day Saints, has taught: "As we yield to that influence, to do good and become good, then the Light of Christ increases within us. As we disobey, Light is decreased and can ultimately be diminished."[73]

Elder Boyd K. Packer taught that "It is important for a … missionary … to know that the Holy Ghost can work through the Light of Christ. A teacher of gospel truths is not planting something foreign or even new into an adult or a child. Rather, the missionary or teacher is making contact with the Spirit of Christ already there. The gospel will have a familiar ‘ring’ to them."[74] Prior to their life in bodies, Latter-day Saints believe that all of humankind were in the presence of God and that they heard of God's plan to send them to earth to receive a body, learn good and evil, and eventually return to live with God. To Latter-day Saints, this familiar 'ring' of the Spirit and Gospel are the result of all of mankind's nature that recognizes love and truth as well as their previous existence as spirits in the presence of God and their hearing of the Plan of Salvation prior to their coming to earth and receiving a body.

It is possible that there are well-designed counterfeits to the truth out there in the world that may play on this resonance with the truth; that may play on the Light of Christ. As many of us in the human family know from sad experience, the best lies will be wrapped in a lot of truth but distort it ever so slightly so as to take us very off course. Elder Dieter F. Uchtdorf related the following in the April 2008 General Conference of the Church:

In 1979 a large passenger jet with 257 people on board left New Zealand for a sightseeing flight to Antarctica and back. Unknown to the pilots, however, someone had modified the flight coordinates by a mere two degrees. This error placed the aircraft 28 miles (45 km) to the east of where the pilots assumed they were. As they approached Antarctica, the pilots descended to a lower altitude to give the passengers a better look at the landscape. Although both were experienced pilots, neither had made this particular flight before, and they had no way of knowing that the incorrect coordinates had placed them directly in the path of Mount Erebus, an active volcano that rises from the frozen landscape to a height of more than 12,000 feet (3,700 m).


As the pilots flew onward, the white of the snow and ice covering the volcano blended with the white of the clouds above, making it appear as though they were flying over flat ground. By the time the instruments sounded the warning that the ground was rising fast toward them, it was too late. The airplane crashed into the side of the volcano, killing everyone on board.

It was a terrible tragedy brought on by a minor error—a matter of only a few degrees.

Through years of serving the Lord and in countless interviews, I have learned that the difference between happiness and misery in individuals, in marriages, and families often comes down to an error of only a few degrees.[75]

The same can be true of our spiritual impressions and the falsehoods we embrace. Satan and those he inspires can present us with clever distortions of the truth and that can make it so that we're led into sinful, incorrect, or even disastrous paths that are both physically and spiritually fatal. The only way for truth to prevail and for those physical and spiritual lives to be saved is to bring those souls to the living fountain of truth that is God, what he has revealed through prophets, and what those prophets have recorded in scripture. God has a means by which we can judge good from evil, and that is the word of God as revealed to the prophets and recorded in scripture.[76] Indeed, the iron rod of Lehi and Nephi's dream that leads us to salvation is the Word of God: scripture.[77] God's word provided by prophets gives us the means by which we can discern the spirits whether they be false or true and work our way back to God's presence in the Celestial Kingdom. Our job as Latter-day Saints is to administer that truth to all the world. Joseph Smith told the Saints that we should “[bring] to light all the hidden things of darkness, wherein we know them” because “there are many yet on the earth among all sects, parties, and denominations, who are blinded by the subtle craftiness of men, whereby they lie in wait to deceive, and who are only kept from the truth because they know not where to find it[.]”[78]

13. Free will

The author is aware of a case in which a young man and young woman both prayed to know whether they should marry each other and both felt the Spirit's influence confirming that it was the right decision. The couple were married and, a year into the relationship, the husband became physically abusive. The couple divorced. The young woman approached her religion teachers to ask why such a thing would happen.

We know from the scriptures that we all have free will and agency. Lehi in his valedictory tells us that "men are free according to the flesh; and call things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself."[79]

It is possible that the husband had a personality and set of behavioral characteristics that, at the moment of marriage, made him a suitable and worthy marriage partner. It is possible that, through his own free choices and reactions to the vicissitudes of life, he made decisions that led him to become physically abusive.

The idea is that an impression that something is the right thing to do now is not necessarily a guarantee that it will always be the right thing. We all still have our free agency and ability to listen to our lesser angels or otherwise just make decisions that don't lead to the fruition of our promised blessings.

But How Does One Know that the Church is True Following This Same Process?

One critic observes that there are many people who use spiritual feelings to make critical life decisions. When their impressions fail (and sometimes disastrously), the critic claims that it is always the people instead of the Spirit that is blamed for the failed impression. The critic then asks "if individuals can be so convinced that they're being led by the Spirit but yet so wrong about what the Spirit tells them, how can they be sure of the reliability of this same exact process and method in telling them that Mormonism is true?"[80]

First, we observe that the author is wrong about people always being blamed and not the Spirit. There are many solutions above that normal members know and that are, at least partially, placing blame for the lack of fruition on God such as solution #2.

But to answer the critic's larger point, there is an important way in which a person knows that the Church is true.

Under solution #12 we talk about how we already know the truth in our hearts and how the truth is a part of our nature. There is something within us that vibrates in recognition of truth and its familiarity to us. That is how you know the Church is true. God can use spiritual experiences to instruct us further in the truth. He can even use experiences that don't give us a full fruition to teach us.

We should always remember that there are four levels at which someone can evaluate a spiritual experience.

  1. The first is by the type of experience we have. Some have a visitations of angels, God, Jesus, other religious figures, or the Holy Ghost, for instance.
  2. The second is the message that is imparted to us in the experience; what was communicated to us in the experience; the actual linguistic content.
  3. The third is the purpose for which that message needed to be imparted to us.
  4. The fourth is the overall purpose in which religious experiences are given.

So the Holy Ghost can touch us, we can get an impression telling us to go visit someone in need, the purpose can be because that person needs help, and the overall purpose is because God has sent us here and has a Plan of Salvation ready for us in which we learn love and become part of God's covenant people so that we can return to live with God again in the next life.

The only experiences that would threaten the truth of the Church and the type of confidence we can have in it that it is true are those that would make it so that the overall purpose isn't what it actually is. None of the explanations for spiritual experiences above (which are explanations of the purpose for different religious experiences) threaten the overall purpose of spiritual experiences and thus do not threaten the overall truth of the Church and the usefulness of spiritual experiences in establishing belief and commitment.

Conclusion

Revelation takes time to master. We should understand how the Spirit functions and continue to test our knowledge. Eventually we are promised to see fruits for our efforts—even miracles

Revelation takes time to master. The best we can do is understand how the Spirit works by reading the scriptures and following the impression we receive as best as we can discern them. We are promised that as we are humble, the Lord will lead us by the hand and give us answers to our prayers (Doctrine & Covenants 112:10) and that signs will follow the believers (Doctrine & Covenants 63:9)

A key to understanding when something is authentic is its effect on you. It should feel like it didn’t come from you or was willed by you or as Joseph Smith says, like “pure intelligence" flowing into you:

A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; (i.e.) those things that were presented unto your minds by the Spirit of God, will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus.

However, as Boyd K. Packer points out, revelation does not "flow without effort" on the part of the person desiring it:

To one who thought that revelation would always flow without effort (although sometimes the revelation is spontaneous), the Lord said:


“You have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me.

"But, behold, I say unto you, that 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.”

This burning in the bosom is not purely a physical sensation. It is more like a warm light shining within your being.

Describing the promptings from the Holy Ghost to one who has not had them is very difficult. Such promptings are personal and strictly private![81]

Doctrine & Covenants 50:24

The fruit of our impressions will become clearer to us as we continue in God. As expressed in Doctrine & Covenants 50:24:

24 That which is of God is light; and he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day.

As we remain humble, patient, and allow things to play out, God will allow us to understand what he means to teach us. As we grow into the principle of revelation, we will be better prepared to understand the Lord’s design and method for shaping our lives.

Trust and Follow All Spiritual Impressions

Some may take some of the suggestions of this article to mean that they should not trust their spiritual impressions or not act on them. On the contrary, one should trust and follow all spiritual impressions since they will ultimately shape us into the type of disciples the Lord would have us be. They'll also shape us into the gods that we are meant to become after this life. Reviewing all of the proposed explanations above, one common theme running through them is that they are moments of instruction via different modes of spiritual pedagogy.[82] They instruct us in following God and learning the law of love as taught by the Savior and the scriptures of The Church of Jesus Christ of Latter-day Saints. No-one should feel any incentive to believe that their spiritual impressions are "untrustworthy" because of these different "failures" of spiritual impressions. True it is that Moroni tells us that "by the power of the Holy Ghost ye may know the truth of all things."[83] However, he does not tell us how the Holy Ghost will lead us into the truth of all things. The Holy Ghost will lead us to the truth, but how he does may be different than we expect. Additionally, we have to remember that there are false spirits that may lead us away from the truth. Doctrine & Covenants 50:1–3 informs us of that. Perhaps God allows us to be led away by these false spirits from time to time for the purpose of shaping us as people and as disciples.[84]

We hope that no one will turn away from the Spirit and their experiences with it because of confusions and trials of their faith such as this. It may come down to a choice to continue to believe and we hope that everyone will "choose eternal life, according to the will of [H]is Holy Spirit".[85]


Question: What is Moroni's promise?

The Book of Mormon provides a means of determining the truthfulness of the book

The Book of Mormon provides a means of determining the truthfulness of the book Moroni 10:3-5:

Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down until the time that ye shall receive these things, and ponder it in your hearts.

And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost.

And by the power of the Holy Ghost ye may know the truth of all things.

Moroni's promise claims that we can know the truthfulness of the gospel by praying about it with sincere intent

Moroni's promise claims that we can know the truthfulness of the gospel by praying about it with sincere intent (Moroni 10:3-5). However, some claim that praying about the Book of Mormon is not an objective standard for determining if the book is true or not, and should therefore not be trusted. It is also sometimes asserted that many people have read and prayed about the Book of Mormon or the Church and have either received no answer, or an answer from God that it is false.

A knowledge of the truth of the Book of Mormon or of the Church of Jesus Christ of Latter-day Saints is not something that is casually obtained

A knowledge of the truth of the Book of Mormon or of the Church of Jesus Christ of Latter-day Saints is not something that is casually obtained. It is not enough to simply "ask God" without putting forth some effort. The Lord requires that we be sincere and that we actually study the contents of the book in order to know of its truthfulness. As Moroni says, we must have "real intent" while "having faith in Christ." Those that read the Book of Mormon solely for the purpose of finding flaws in order to tear it down do not have "real intent" to know of its veracity. We are taught that feelings alone are not enough, and that we should confirm them.


Question: Is prayer the only element required in the determination of truth?

Prayer is one element in determining truth

Non-Mormons often claim that the Bible is the only true "yardstick" for determining truth. Ironically, the Bible refutes this, and clearly shows that the Holy Spirit, or the Spirit of Truth will lead us to all truth (John 14:26, John 15:26, 1 Jn 5:6). By claiming the Bible as the only source of truth, non-LDS are in fact minimizing the power of prayer and the role of the Holy Ghost.

The LDS believe that the most significant verse of scripture, the scripture which has had the greatest impact on the history of the world is found in James 1:5–6:

If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. (James 1:5-6)

This verse led a young man, Joseph Smith to follow that counsel–to offer a humble prayer of faith, being willing to accept the answer, no matter how difficult to accept that answer might be. That prayer led to the beginning of the restoration of the gospel.

There are elements in addition to prayer that are required in order to determine truth

Through Joseph Smith, the Lord has revealed other keys to prayer. One is that we are to "study it out" in our minds, then go before the Lord and ask for confirmation that our decision is correct. We are then instructed that if our decision is correct, we will feel the fruits of the Spirit, and if incorrect, we will have a "stupor of thought". Thus, serious seekers of truth cannot fully claim they have studied the Book of Mormon until they have read it in its entirety. The LDS encourage critical analysis of the Book of Mormon, specifically by prayerfully asking if anyone could have fabricated the book. Everyone who asks himself that question with every page will find, somewhere between the first page and the last, that the answer is 'no'–that the Book of Mormon is true. The Book of Mormon is convincing evidence of the restoration of the gospel through Joseph Smith.

{{:Preach My Gospel: "As you pray for inspiration, you should also confirm your feelings...Certainly the Spirit of the Lord can bring strong emotional feelings, including tears, but that outward manifestation ought not to be confused with the presence of the Spirit itself"}}

Question: What about those who pray and don't receive a confirmation the Book of Mormon is true?

There is more required than simply praying in order to receive a confirmation of the truthfulness of the Book of Mormon

Moroni's gives us the requirements that need to be fulfilled in order to obtain a confirmation:

Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down until the time that ye shall receive these things, and ponder it in your hearts. And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. (Moroni 10:3-4)

It is not enough to simply ask: One must ponder the mercies of God and then ask God in the name of Christ, exercising faith in Christ, and ask actually wanting to know that the Book is true. You must also be ready to act on the knowledge you receive (i.e. be ready to make covenants through ordinances such as baptism). Finally, you must demonstrate a sincere effort to understand what is contained in the Book of Mormon. It is useful to recall Oliver Cowdery's experience when he attempted to translate,

Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me. But, behold, I say unto you, that 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. (DC 9:7-8)

One should also seek to make themselves worthy to receive the Spirit's influences.

The Book of Mormon also provides some additional insight into how the Spirit works--that we have to be worthy of its influence by sincerely coming unto Christ through faith in him and his atonement and repentance (Mosiah 2:37; Alma 34:36). This should be taken into consideration as well.

The Gospel provides some more generous epistemic doors to walk through

It should be noted as well that the Gospel provides other doors for those to walk through if they don't receive the witness of the Holy Ghost. For some, they are going to continue to need to seek knowledge "by study and also by faith" (D&C 88:118). This is for those that don't have faith. Others may receive a different spiritual gift: to believe on others who claim to have received the Holy Ghost testifying to them of Christ's divinity and the truthfulness of the Church (D&C 46:13-14).

What about those that receive a witness that the Book of Mormon is not true?

Some have wondered if its possible that someone can receive a witness that the Book of Mormon is not true. In the author's immediate experience and the experience of other acquaintences, this has not happened. It's likely that in situations such as this that the person is either lying to stump missionaries, honest investigators, and members of the Church , that they've misinterpreted an experience, or that they are under the influence of a false spirit.

In sum, we need to follow Moroni's promise exactly if we really want it's promised blessings, we have other epistemic doors to walk through, and not everyone is meant to receive a witness of the Book of Mormon's truthfulness in this life.


Response to claim: "I felt the Spirit watching 'Saving Private Ryan' and the 'Schindler’s List'. Both R-rated and horribly violent movies. I also felt the Spirit watching 'Forrest Gump' and the 'Lion King'."

The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:

I felt the Spirit watching 'Saving Private Ryan' and the 'Schindler’s List'. Both R-rated and horribly violent movies. I also felt the Spirit watching 'Forrest Gump' and the 'Lion King'.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The author has his own definition of "feeling the spirit."

Jump to Detail:

Question: Can a person "feel the spirit" while watching movies?

The Spirit testifies of all true principles, regardless of the source

Why would I "feel the spirit" when watching fictional movies? Some of these movies are even violent and R-rated, such as Saving Private Ryan and Schindler's List.

The Spirit testifies of all truth. The Spirit can testify of true principles taught or portrayed in fiction as well as in real life such as the importance of sacrifice, the importance of family, or of humility. For example, why would one feel so compelled by the story of Les Miserables? After all, the movie portrays prostitutes, thieves, and blasphemers. However, the message is of the importance of mercy over justice, of self-sacrifice, and of forgiveness. Why wouldn't the Holy Ghost tell us these are true principles? The same can be said of many movies, including animated films such as The Lion King.

The movies Saving Private Ryan and Schindler's List are very accurate and profound dramas that depict certain important historical events: In this case, the D-day invasion and the Holocaust. They are, out of necessity, R-rated and violent movies, nevertheless they are still deeply moving and, at their most beautiful moments, can move our hearts and minds to God as they teach simple but profound truths. We are moved by these portrayals because we empathize with the sacrifice and suffering of those depicted. Just because we seek "confirmation of the spirit" in religious matters in order to receive confirmation of their truthfulness does not require us to be "dead in feeling" to the rest of life.

Simply receiving a warm feeling about a movie or other fictional work is not enough to call it revelation or a confirmation of the spirit

Latter-day Saints understand that a testimony of the Gospel is not based on feel-good movies. Latter-day Saints base their testimony on a dynamic influence of the Holy Ghost as sought for by revelation. This revelatory experience that is sought out comes from study and prayer (D&C 9:7-9) through the use of all our faculties (D&C 88:15; Alma 32:27).

This dynamic influence is contrasted with a more passive influence, where one feels the Spirit (usually in the form of peace) while in the presence of good things. This is how the vast majority of Latter-day Saints view (or would view) feelings towards movies. We are to seek after all virtuous, lovely, of good report, or praiseworthy things (Articles of Faith 1:13) because all good things come from God (Moroni 7:12) and they can inspire us to serve him (Moroni 7:13). We may also simply be feeling the Spirit that is promised to always be with us as we live up to our baptismal covenants (Moroni 4:3; 5:2). That doesn't mean, however, that we have received some sort of dynamic, "revelatory witness of the truthfulness" of these works. Since our bodies and spirits are connected (D&C 88:15), it is easy to see why a warm feeling or a heart murmur may be over-interpreted as coming from a spiritual stimulus. Moroni tells us that we have the ability to judge that which is of God and that which is not of God (Moroni 7:14; See also D&C 8:2). The key to discernment is simply to pay close attention to both our mind and heart (D&C 8:2) and "prove all things and hold fast to that which is good" (1 Thess 5:21; See also JS-Matthew 1:37; Moroni 7:20-25).


Dr. Wendy Ulrich (2005): "How do the goosebumps and tearfulness I experience when someone speaks in a testimony meeting differ from the goosebumps and tearfulness I experience when the 4:00 parade begins at Disneyland?"

Dr. Wendy Ulrich (a licensed psychologist with over 25 years of experience):

People from many religious traditions have “spiritual” experiences–feelings, insights, premonitions, and encounters which they are left to their own conclusions to decipher. It is not unusual for people to conclude from such experiences that God is their God, that He is nearby, or that something associated with that experience is God’s will. Often in the Church we encourage people to look for such feelings and experiences as evidence of God’s hand, or of the truthfulness of the Church’s message. Yet people from many religious backgrounds can have such experiences. How do the goosebumps and tearfulness I experience when someone speaks in a testimony meeting differ from the goosebumps and tearfulness I experience when the 4:00 parade begins at Disneyland? Critics may conclude that there is no real difference, that feelings are not trustworthy or related to the spirit, and that Church members are being misled by missionaries who teach them that such experiences are the Holy Ghost testifying to them of truth. I have seen this argument used to discredit “spiritual” experiences as nothing more than subjectively produced emotions with no supernatural significance. In many cases I might agree. Because I feel certain emotions in response to a film–even a Church film–may say more about the credibility of the actors’ performance or the director’s talent than the presence of God or the historical accuracy of the message, for example.[86] —(Click here to continue)


Response to claim: "Why did I feel the Spirit as I listened to the stories of apostates sharing how they discovered for themselves that Mormonism is not true?"

The author(s) of Letter to a CES Director (April 2013 revision) make(s) the following claim:

Why did I feel the Spirit as I listened to the stories of apostates sharing how they discovered for themselves that Mormonism is not true?

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The author has his own definition of "feeling the spirit."

Jump to Detail:

Question: Can someone feel the spirit when listening to stories of apostasy?

The Spirit only testifies of things that come from God, and should not be confused with emotion

One critic of the Church, who believes that the "spirit" is simply an emotional manifestation, poses the question: "Why did I feel the Spirit as I listened to the stories of apostates sharing how they discovered for themselves that Mormonism is not true?" [87]

The Spirit does not confirm apostasy. This is simply an attempt to diminish the experience of those who have truly had the Spirit testify of Christ.

A more accurate way to phrase this would be: "Why did I feel good as I listened to the stories of apostates sharing how they discovered for themselves that Mormonism is not true?" After all, ex-Mormons have already concluded that the "Spirit" is unreliable and inconsistent. The likely answer, of course, is that the stories that the ex-Mormon is hearing support for the conclusion that they have already formed.

Alternative Interpretations

Moroni tells us that we have the ability to discern what comes from God and what doesn't even after receiving certain impressions (Moroni 7:14; See also D&C 8:2). Let's look at alternative interpretations of the experience:

  • The experience may be one of feeling the love of Christ for the members. Isn't such possible? Feeling the love of God for people who have gone through a loss of faith 2 Ne. 26:30? Such is possible and even desirable. The only objection then to the author of this criticism would be the deliberate reinterpretation and use of that experience to hurt member testimonies and cause confusion.
  • There may not have been a true spiritual experience "confirming truth". Since we believe that the body and spirit are intricately connected (D&C 88:15) it is not surprising that a thought, warm feeling or heart tremor can be over-interpreted as coming from a spiritual stimulus. This is what the scriptures might call having "foolish imaginations of the heart" (Hel. 16:22; 3 Ne. 2:2; Moses 8:22).
Concerning conflating emotion and thoughts with the spirit, President Howard W. Hunter said:
Let me offer a word of caution. . . . I think if we are not careful . . . , we may begin to try to counterfeit the true influence of the Spirit of the Lord by unworthy and manipulative means. I get concerned when it appears that strong emotion or free-flowing tears are equated with the presence of the Spirit. Certainly the Spirit of the Lord can bring strong emotional feelings, including tears, but that outward manifestation ought not to be confused with the presence of the Spirit itself.[88]
  • There may have been no spiritual impression or anything resembling it at all and this may be an intentional lie to try and hurt member's testimonies. This might be an example of "perverting" the Gospel (Alma 30:60).
  • The experience may be caused by the devil, see for example (Alma 30:53). Anything that entices us to worship him or to do evil is of him (Moroni 7:17)
  • The experience may have been caused by false spirits. D&C 50 was revealed for discerning spirits with D&C 50: 31-33 being the way to (following the counsel given in 1 John 4:1-2) test the spirits (See also D&C 52:15-19)
Consider what Joseph Smith told Brigham Young:
Tell the brethren to be humble and faithful and be sure to keep the Spirit of the Lord, that it will lead them aright. Be careful and not turn away the still, small voice; it will teach them what to do and where to go; it will yield the fruits of the kingdom. Tell the brethren to keep their heart open to conviction, so that when the Holy Ghost comes to them their hearts will be ready to receive it. They can tell the Spirit of the Lord from all other spirits—it will whisper peace and joy to their souls; it will take malice, hatred, strife and all evil from their hearts, and their whole desire will be to do good.[89]


"Recognizing the Voice of the Spirit" (Podcast): "How can I come to know that spiritual experience is not just a product of chemical processes in the brain?"

"FAIR Questions 2: Recognizing the Voice of the Spirit":

How do I find a way to not only discern the Spirit from emotion, but how can I become convinced that the Spirit is actually real? How can I come to know that spiritual experience is not just a product of chemical processes in the brain? I mean, I’ve prayed about the truth of the Book of Mormon and the gospel and I have gotten answers to my prayers, but how can I come to know whether or not this is from God, and not just either a part of my subconscious or a delusion.[90] —(Click here to continue)


Response to claim: "This thought-provoking video raises some profound questions and challenges to the Latter-day Saint concept of "testimony" and receiving a witness from the Holy Ghost..."

The author(s) of Letter to a CES Director (March 2015 revision) make(s) the following claim:

This thought-provoking video raises some profound questions and challenges to the Latter-day Saint concept of "testimony" and receiving a witness from the Holy Ghost or Spirit as being a unique, reliable, and trustworthy source to discerning truth and reality:

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The author uses a video that basically summarizes his claims regarding the Spirit. The video includes several clips of people describing "spiritual" experiences. One includes a young man's brother who prayed about The Book of Hagoth from the Mentinah Archives and claims to have received a confirmatory witness of its truth. The video also includes an unverified recording--supposedly from a member of the FLDS church who claims she received a witness from the Holy Ghost that polygamy was a true principle and that that church was true. Since the recording is only vocal and not visual, the provenance remains slightly dubious. It includes a Muslim woman who states her confidence in Islam and her witness from God. It also includes a woman from the Heaven's Gate cult who expresses deep feelings about her being a part of it. In regards to the boy, there may be danger in this but there may also be truth. In regards to the recording, perhaps something regarding the Succession crisis may help. We have already provided responses that explain the experiences of people in other religions. In regards to the woman from Heaven's Gate, the nature of the experience may be in doubt.

Jump to Detail:


Question: Can a person receive a spiritual witness about any book?

The scriptures are clear that there is a choice involved as to which power we bring ourselves under during this life.

Primarily secularist critics of The Church of Jesus Chist posit that a person can receive a witness about anything if they pray hard enough to receive the answer they want. Prayer is, as they posit, an entirely deterministic epistemic practice and spiritual epistemology is simply based in confirmation bias. It is sad to hear of cases like this since the person doing this is abandoning a unique proposition in order to squander the precious gift of spiritual witness. When we have received a testimony or when we have become aware of the proposition of receiving a spiritual witness, it is our choice to accept that testimony/proposition and to move forward with it. Heavenly Father isn’t going to stop us if we are really trying to disprove ourselves of the validity of the experience. As the dying Lehi taught his sons:

2 Nephi 2: 27-28

27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.

28 And now, my sons, I would that ye should look to the great Mediator, and hearken unto his great commandments; and be faithful unto his words, and choose eternal life, according to the will of his Holy Spirit;

According to this scripture, there is a choice involved even after we have received the Holy Spirit and had it testified to us of the truthfulness of something. We have our agency, now is our time to continue in light until the perfect day (D&C 50:24).

If we are to pray about other books, we may be opening ourselves up to the influence of false spirits.

1 John 4:1 gives us this council

Beloved, believe not every spirit, but try the spirits, whether they are of God: because many false prophets are gone out into the world. Hereby know ye that the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God

Additionally, Doctrine and Covenants 50:31 states the following:

31 Wherefore, it shall come to pass, that if you behold a spirit manifested that you cannot understand and you receive not that spirit, ye shall ask of the Father in the name of Jesus; and if he give not unto you that spirit, then you may know that it is not of God.

It is therefore dangerous to do this to ourselves as we may simply allow ourselves to be deceived. This information from the scriptures should hopefully inform our decision making process and allow us to broaden our understanding of how the Spirit works. We should be careful to simply understand how LDS pneumatology works and then trust in what the Lord has given us in faith.

Personal revelation may come while reading a book.

The dynamic influence of the holy ghost, as where we are receiving revelation, is both a revelation or inspiration brought to the mind combined with a discernible outside influence on the soul (D&C 8:2). Why can’t we receive revelation confirming a true principle while reading a book? To pray about a book to “confirm its truthfulness” is to meddle with what shouldn’t be meddled with. It is demanding signs and wasting the sacred gift of agency. To gain inspiration and encouragement from one to continue a long the path of discipleship and find renewed meaning through them is part of a normal spiritual interaction with all things that are good in the world. We are encouraged to seek after all good things (A of F 1: 13) because as Moroni 7 tells us, all good things come from God.

We also do believe that other books will be inspired by a god and will come from all quarters of the earth (2 Nephi 29:11; Alma 29:8). But one should wait for prophetic guidance as to what these books might be and who the inspiration of the Lord might have touched in order to bring these prophesied books to our understanding. There is no one else besides the prophet who can determine what this prophesy from Nephi might mean for the Church as a whole.

There are evidences against the deterministic claim

Latter-day Saints and other individuals wrestling with the question should remember the evidences against this posited determinism from critics by remembering “top-down” revelation. This is distinguished from “bottom-up” revelation. “Bottom-up”revelation is where the individual has to bring him or herself in tune with the will of God before receiving revelation by making themselves worthy, studying something out in their mind, and then asking God for inspiration with real intent. Top-down revelation is where God brings us in tune. This happens with promptings of eminent danger, “no” answers to prayer when we want a yes, other miraculous knowledge we would not otherwise have were it not for the Spirit’s influence.

FAIR Answers—back to home page

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Detailed response to CES Letter, Testimony and Spiritual Witness


Video published by the Church History Department.


Video by The Interpreter Foundation.

Who were possible successors to Joseph Smith?

In the early 1800s, God called Joseph Smith to restore the true Church of Christ and to serve as its first leader (see Doctrine and Covenants 20:2). God also provided a plan of succession: that the next Church leader would be appointed by Joseph Smith and would not serve until after Joseph was gone (see Doctrine and Covenants 43:3–4). Before he died, Joseph Smith appointed his successor, but "he had not announced a clear plan for succession [to Church members]. . . . One Church member living near Nauvoo said he heard people advocating for several potential leaders."[91]

Some individuals who were put forth as possible successors included:

  • Brigham Young. As President of the Quorum of the Twelve, Brigham Young was a leading figure among the Latter-day Saints, and had been so since the Twelve's mission to England in 1840.[92] Further, the Quorum of the Twelve had risen in prominence from their establishment in 1835 until Joseph's death in 1844, and since 1841 they had "[stood] in their place next to the First Presidency."[93]
  • Sidney Rigdon. As First Counselor in the First Presidency, Sidney Rigdon had been a leading figure among the Latter-day Saints almost since the Church's founding. He had been Joseph's counselor since the First Presidency was organized in 1832.[94] However, by the time of Joseph's death in 1844, Sidney had fallen out of favor with Joseph and many of the Latter-day Saints.[95]
  • James Strang. Having been baptized into the Church around February 1844, James Strang was a recent convert to the Church. He had been baptized in Nauvoo but very soon left for Wisconsin, where there were many Church members, either living or working for lumber. He was relatively unknown to Church members outside of his branch in Wisconsin.[96]
  • William Marks. As president of the Nauvoo Stake, William Marks was a leading figure among the Saints in Nauvoo. He had served as president since the stake was organized in 1839. He was also close friend to Emma Smith and agreed with her views on many important aspects of Church teachings, including opposing plural marriage.[97]
  • Joseph Smith III. As the oldest living son of Joseph Smith, Joseph Smith III was a possible successor because of lineage. However, at only 11 years old when Joseph died, Joseph III was not widely considered as an immediate successor but rather as someone who might eventually become the Church's leader.[98]

Notes

  1. See “Holy Spirit” https://en.m.wikipedia.org/wiki/Holy_Spirit
  2. Preach My Gospel, Chapter 5 "The Book of Mormon and the Bible Support Each Other"
  3. For a fuller treatment of Latter-day Saint pneumatology, see Oscar McConkie’s The Holy Ghost: A Study of the Holy Ghost, According to the Standard Works of the Church
  4. There are many times in scripture that there is an attempt to identify the Spirit. See for example D&C 11:12.
  5. "How Do I Recognize and Understand the Spirit?," Preach My Gospel: A Guide to Missionary Service (2004)
  6. Joseph Smith, Teachings of the Prophet Joseph Smith," 151.
  7. D&C 9:7–8
  8. Boyd K. Packer, "Personal Revelation: The Gift, the Test, and the Promise," Ensign (November 1994).
  9. Boyd K. Packer, "Personal Revelation: The Gift, the Test, and the Promise," Ensign (November 1994).
  10. Anderson, Neal L. “Faith is not by Chance, but by Choice” General Conference; April 2015 [1]
  11. Joseph Smith, in 1843, History of the Church, 5:498.
  12. "Lesson 1: The Message of the Restoration of the Gospel of Jesus Christ," Preach My Gospel: A Guide to Missionary Service (2004) 46
  13. "An Ensign to the Nations," October 1989 General Conference
  14. Joseph Fielding Smith, Doctrines of Salvation 1:86.
  15. See Preach My Gospel Chapter 3 “Study and Teach”, Lesson 1, “Great Apostasy”.
  16. This is essentially the view that biblical scholars recognize as being advocated in the Bible. Donald R. Potts, "Body" in Eerdmans Dictionary of the Bible ed., David Noel Freedman (Grand Rapids, MI: Eerdmans, 2000) 194; Henry L. Carrigan, Jr., "Soul" Ibid., 1245; Alice Ogden Bellisb, "Spirit" Ibid., 1248.
  17. Hugh W. Nibley, The World and the Prophets, 3rd edition, (Vol. 3 of Collected Works of Hugh Nibley), edited by John W. Welch, Gary P. Gillum, and Don E. Norton (Salt Lake City, Utah: Deseret Book Company; Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1987), 31.
  18. Dialogue with Trypho 8, Ante-Nicene Fathers 1:198
  19. Shepard of Hermas, Ante-Nicene Fathers 2:24
  20. Dr. Wendy Ulrich, "'Believest thou…?': Faith, Cognitive Dissonance, and the Psychology of Religious Experience," Proceedings of the 2005 FAIR Conference (2005).
  21. Dallin H. Oaks, "Teaching and Learning by the Spirit," Ensign 27 (March 1997): 14.
  22. Marlin K. Jensen, “The Joseph Smith Papers: The Manuscript Revelation Books,” Ensign (July 2009) off-site
  23. Letter to William McLellin, February 2, 1848, as cited in Dan Vogel, Early Mormon Documents, Vol. 5, pages 257-9.
  24. Ibid., page 257
  25. William McLellin to Joseph Smith III, September 8, 1872. See Vogel, Early Mormon Documents, Vol. 5, page 328.
  26. John L. Traughber correspondence, which appears to date from 1881. Dan Vogel’s editor comments in “Early Mormon Documents”, Vol. 5, page 333, explain his assumption this was written to James T. Cobb. See page 334 for relevant statements concerning the Mission to Canada.
  27. David Whitmer Interview with Omaha (NE) Herald, Oct. 10, 1886, as quoted by Dan Vogel in Early Mormon Documents, Vol. 5, pages 174-181. See page 180 for relevant material.
  28. David Whitmer, An Address to All Believers in Christ by a Witness to the Divine Authenticity of The Book of Mormon (David Whitmer: Richmond, Virginia, 1887).
  29. Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965), 1:165. GospeLink (requires subscrip.)
  30. This is essentially the view that biblical scholars recognize as being advocated in the Bible. Donald R. Potts, "Body" in Eerdmans Dictionary of the Bible ed., David Noel Freedman (Grand Rapids, MI: Eerdmans, 2000) 194; Henry L. Carrigan, Jr., "Soul" Ibid., 1245; Alice Ogden Bellisb, "Spirit" Ibid., 1248.
  31. Hugh W. Nibley, The World and the Prophets, 3rd edition, (Vol. 3 of Collected Works of Hugh Nibley), edited by John W. Welch, Gary P. Gillum, and Don E. Norton (Salt Lake City, Utah: Deseret Book Company; Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1987), 31.
  32. Dialogue with Trypho 8, Ante-Nicene Fathers 1:198
  33. Shepard of Hermas, Ante-Nicene Fathers 2:24
  34. Robert D. Hales, "Receiving a Testimony of the Restored Gospel of Jesus Christ," October 2003 General Conference.
  35. Critic Grant Palmer applied very similar criticism to the World War II stories of Utah Congressman Dogulas R. Stringfellow. Palmer writes: "As one example, many people, including myself, felt this confirming spirit when we heard the World War II stories of Utah Congressman Douglas R. Stringfellow. Stringfellow's experiences were later revealed to be a complete hoax [Frank H. Jonas, "The Story of a Political Hoax," in Institute of Government, vol. 8 (Salt Lake City: University of Utah, 1966): 1-97.] I was about fourteen years old when I heard him speak, and it was a truly inspiring experience. After Stringfellow concluded, I remember that the leader conducting the meeting said, "If you have never felt the Spirit before, it was here today in abundance." He was right. I felt it strongly, as did many others." See Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002), 131-2. Similar responses could be given to that argument in this article. It is possible that Palmer could be deliberately reinterpreting a true experience or fabricating one out of wholecloth from real stories of hoaxes.
  36. One former member of the Church gathered several of these claims that can be found online at https://github.com/faenrandir/a_careful_examination/tree/master/documents/spiritual_experiences-testimony-holy_ghost/paul_h_dunn_felt_spirit if one truly wishes to see a few.
  37. Lynn Packer, “Paul H. Dunn Fields of Dreams,” Sunstone Magazine (September 1991).
  38. Conflict of Justice, "Why Did Mormons ‘Feel The Spirit’ From Paul H. Dunn’s Made-Up Stories?" <http://www.conflictofjustice.com/mormons-feel-spirit-paul-h-dunns-stories/> (Accessed 5 October 2019).
  39. Boyd K. Packer, "The Candle of the Lord," Ensign 13 (January 1983); Boyd K. Packer, "The Quest for Spiritual Knowledge," New Era 36 (January 2007). The latter source cited is a reprinting of a talk given at a seminar for new mission presidents on June 25, 1982. This was quoted in Jeremy T. Runnells, CES Letter: My Search for Answers to my Mormon Doubts (American Fork, UT: CES Letter Foundation, 2017), 78. <https://cesletter.org/CES-Letter.pdf>.
  40. Dallin H. Oaks, “Testimony,” General Conference (April 2008). “We gain or strengthen a testimony by bearing it. Someone even suggested that some testimonies are better gained on the feet bearing them than on the knees praying for them.”
  41. Gary E. Stevenson, "Testimony: Sharing in Word and Deed," New Era 48 (March 2019).
  42. Neil L. Andersen, "Joseph Smith," General Conference (October 2014). Quoted in Runnells, CES Letter, 78.
  43. 1 Corinthians 3:1-2
  44. Dallin H. Oaks, “Our Strengths Can Become Our Downfall,” Ensign 24, no. 10 (October 1994): 13–14.
  45. Doctrine & Covenants 58:26–28.
  46. Proverbs 3:11–12; Hebrews 12:5–6; Helaman 15:3
  47. Mosiah 7:33
  48. Doctrine & Covenants 127:2
  49. Doctrine & Covenants 136:31
  50. Doctrine & Covenants 98:14–15. Emphasis added.
  51. Doctrine & Covenants 101:4. Emphasis added.
  52. Mosiah 3:19. Emphasis added.
  53. Joseph Smith, as reported by John Taylor in Journal of Discourses (Liverpool: F. D. Richards & Sons, 1851–86), 24:197.
  54. Larry E. Dahl, "The Abrahamic Test," in Sperry Symposium Classics: The Old Testament, ed. Paul Y. Hoskisson (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book Company, 2005), 83.
  55. Doctrine & Covenants 50:2
  56. 1 John 4:8
  57. Doctrine & Covenants 50:31–33; 52:14–19
  58. Romans 2:14–15. Other scriptures seem to imply that the law is not written on our hearts but can be written on our hearts (Hebrews 10:16). But these scriptures may mean more generally that God will remind those he communicates to of what is already there and soften their hearts to the truth that is already there.
  59. Latter-day Saints believe that God's essential nature is love (1 John 4:8), that this loving nature is the nature of the fullest happiness that we can obtain (Alma 41:11), and that we are all destined as humans to become like God (Doctrine & Covenants 132:19–20; Moses 7:18). All commandments given by God are instructions in how to achieve this destiny.
  60. Doctrine & Covenants 84:45
  61. Moroni 7:16. Here the term used is “Spirit of Christ." It is understood that this is synonymous with “Light of Christ.” See Alan L. Wilkins, “The Light of Christ,” in Book of Mormon Reference Companion, ed. Dennis L. Largey (Salt Lake City: Deseret Book Company, 2003), 521. See also Doctrine & Covenants 84:46. On the materiality of spirit, see Doctrine & Covenants 131:7.
  62. Doctrine & Covenants 50:24
  63. See “Darkness, Spiritual in the Scripture Index on churchofjesuschrist.org
  64. 2 Nephi 32:2–3; Doctrine & Covenants 84:47
  65. Moroni 7:16; Doctrine & Covenants 84:45–46
  66. Doctrine & Covenants 88:11–13
  67. Doctrine & Covenants 8:2
  68. Moroni 7:17; Doctrine & Covenants 50:2–3
  69. Doctrine & Covenants 131:7
  70. Doctrine & Covenants 123:11–17
  71. Alma 24:30; Alma 47:36
  72. 1 Nephi 17:45; Jacob 6:8
  73. David A. Bednar, “Patterns of Light: The Light of Christ,” The Church of Jesus Christ of Latter-day Saints, accessed October 5, 2019, video, 1:45, https://www.churchofjesuschrist.org/inspiration/latter-day-saints-channel/watch/series/mormon-messages/patterns-of-light-the-light-of-christ-1?lang=eng.
  74. Preach My Gospel: A Guide to Missionary Service (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2004), 96.
  75. Dieter F. Uchtdorf, “A Matter of a Few Degrees,” Ensign 38, no. 5 (May 2008): 57–58.
  76. 1 Nephi 11:25; 15:24; Moroni 7:20–25; Doctrine & Covenants 42:56–60
  77. 1 Nephi 11:25. You may be wondering "But what about all the uncertainties of accurately determining Scripture's message? Aren't there contradictions in Scripture?" For answers to those questions, see here and here.
  78. Doctrine & Covenants 123:12–13.
  79. 2 Nephi 2:27
  80. Jeremy T. Runnells, CES Letter: My Search for Answers to My Mormon Doubts (n.p.: CES Letter Foundation, 2017), 86.
  81. Boyd K. Packer, "Personal Revelation: The Gift, the Test, and the Promise," Ensign 24, no. 11 (November 1994): 59–60.
  82. John 14:26
  83. Moroni 10:5
  84. In this way, we can hold to at least one interpretation of the scriptural teaching that “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” while also acknowledging that we’ve had spiritual impressions that don’t bare fruit. See Jacob 4:13. Another interpretation of that same passage is that Jacob is just saying that the Spirit is speaking truth about how Christ will actually come and redeem the world. He doesn't speak the truth about every matter at every moment of communication, but rather speaks the truth about Christ's coming. Also, in this way, we can affirm that God doesn't lie, as some scriptures seem to teach. There are scriptures in the Old Testament of God sending "lying spirits" to prophets and others. Perhaps these are distinct from the Holy Spirit which only testifies of truth.
  85. 2 Nephi 2:28. Emphasis added.
  86. Dr. Wendy Ulrich, "'Believest thou…?': Faith, Cognitive Dissonance, and the Psychology of Religious Experience," Proceedings of the 2005 FAIR Conference (2005).
  87. Jeremy Runnells, Letter to a CES Director (2013)
  88. Clyde J. Williams, ed., The Teachings of Howard W. Hunter (Salt Lake City: Bookcraft, 1997), 184.
  89. (quoted in Juvenile Instructor, 19 July 1873, 114)
  90. "FAIR Questions 2: Recognizing the Voice of the Spirit," FairMormon Blog (28 August 2011).
  91. "Succession of Church Leadership," Church History Topics in Gospel Library.
  92. Ronald C. Esplin, The Emergence of Brigham Young and the Twelve to Mormon Leadership, 1830–1841 (BYU Studies, 2011).
  93. Joseph Smith, Discourse, 16 August 1841, as Published in Times and Seasons, josephsmithpapers.org, capitalization modernized.
  94. "Note, 8 March 1832," josephsmithpapers.org.
  95. D. Michael Quinn, "The Mormon Succession Crisis of 1844," BYU Studies 16:2.
  96. David L. Clark, "The Mormons of the Wisconsin Territory, 1835–1848," BYU Studies 37:2.
  97. "Marks, William," biographical entry on josephsmithpapers.org; James B. Allen, No Toil Nor Labor Fear: The Story of William Clayton (Brigham Young University Press, 2002), 157.
  98. D. Michael Quinn, "The Mormon Succession Crisis of 1844," BYU Studies 16:2.

What happened on August 8, 1844?

Almost immediately after Joseph Smith's death on June 27, 1844, conflict arose among local Church leaders and others about who would succeed Joseph Smith. Throughout July 1844 local leaders met together and with Emma Smith to discuss possible succession options. They agreed to wait to make a decision until a majority of the Twelve Apostles returned to Nauvoo.[1] (The Twelve had been out on missions for Joseph Smith's campaign for President of the United States of America.) However, Sidney Rigdon (who had also been away from Nauvoo for the campaign) returned to Nauvoo on August 3 and immediately began advocating that the Saints appoint him as Joseph's successor. Sidney gained William Marks as a supporter, and William appointed a general assembly of the Church for August 8 to decide the question who would succeed Joseph Smith. Two days before the assembly, Brigham Young and several of the Twelve Apostles returned to Nauvoo, so that a majority of the Quorum was now in Nauvoo.[2]

On August 8, Church members met to decide who should lead the Church. In a morning meeting, Sidney Rigdon gave an impassioned speech that the authority to lead the Church was still on the earth and that he would be the spokesman for Joseph Smith. Brigham Young arose and lamented that there was such a hurry to appoint a successor but that he would call a meeting of priesthood quorums and general membership that afternoon to resolve the issue. When the Saints gathered in the afternoon, Brigham Young and others addressed the congregation, explaining the authority of the Twelve Apostles to lead the Church since Joseph had died.[3]

Many reported that, in both the morning and afternoon meetings, "Brigham sounded and appeared remarkably like Joseph Smith; others simply say that the 'mantle of Joseph' or the 'mantle of the prophets' rested on Brigham Young; and others state that they were given a witness 'by the spirit' that Brigham was to lead the Church."[4] One hundred and twenty-nine people bore witness of this manifestation. Just a few are included here:[5]

  • Henry and Catherine Brooke, 15 November 1844: "The loss of Br. Joseph and Hyrum has been greatly felt but we have the twelve apostles to preside in their stead. Br. Brigham Young is president of the twelve and stands as prophet, seer, and revelator to the Church. He is an excellent man, and favours Br. Joseph, both in person, and manner of speaking, more than any person ever you saw looks like another."
  • Howard Egan, 8 December 1844: "Jesse C. Little quoted Howard Egan’s words in his letter to Brigham Young dated December 8, 1844: 'I rec[eive]d a Letter from Bro Egan at the time of the Conference he said if a man had been blinded he would hardly have known if it were not Joseph.'"
  • Wilford Woodruff, February 1845: "Met in a special conference, all the quorums, authorities, and members of the Church, that could assemble in Nauvoo. They were addressed by elder Brigham Young, the president of the quorum of the twelve. It was evident to the Saints that the mantle of Joseph had fallen upon him."

Notes

  1. James B. Allen, No Toil Nor Labor Fear: The Story of William Clayton (Brigham Young University Press, 2002), 156–158.
  2. Ronald W. Walker, "Six Days in August: Brigham Young and the Succession Crisis of 1844," in David J. Whittaker and Arnold K. Garr, eds., A Firm Foundation: Church Organization and Administration (Provo, Utah: Religious Studies Center, Brigham Young University, 2011).
  3. LaJean Purcell Carruth and Robin Scott Jensen, "Sidney Rigdon’s Plea to the Saints: Transcription of Thomas Bullock’s Shorthand Notes from the August 8, 1844, Morning Meeting," BYU Studies Quarterly 53:2. Lynne W. Jorgensen, "The Mantle of the Prophet Joseph Passes to Brother Brigham: One Hundred Twenty-nine Testimonies of a Collective Spiritual Witness," in John W. Welch, ed., Opening the Heavens: Accounts of Divine Manifestations, 1820–1844 (Second Edition) (Provo, Utah: Brigham Young University Press).
  4. Lynn W. Jorgensen, "The Mantle of the Prophet Joseph Passes to Brother Brigham: One Hundred Twenty-nine Testimonies of a Collective Spiritual Witness," in John W. Welch, ed., Opening the Heavens: Accounts of Divine Manifestations, 1820–1844 (Second Edition) (Provo, Utah: Brigham Young University Press).
  5. Lynne W. Jorgensen, "Documents of Testimonies of the Mantle Experience," in John W. Welch, ed., Opening the Heavens: Accounts of Divine Manifestations, 1820–1844 (Second Edition) (Provo, Utah: Brigham Young University Press). The documents included are document 7 (Brooke), document 19 (Egan), and document 68A (Woodruff).

How do we know the Quorum of the Twelve were the divinely appointed successors?

These divine witnesses helped Church members to know that Brigham Young and the Twelve Apostles had been given the authority to lead the Church after Joseph died. Orson Hyde wrote that Joseph, shortly before his death, met with the Twelve to confer upon them keys and authority and declared, "Upon the shoulders of the Twelve must the responsibility of leading this church hence forth rest until you shall appoint others to succeed you."[1] Other Apostles shared similar testimonies of Joseph conferring upon them the authority to lead the Church:[2]

  • Parley P. Pratt: Said [Joseph], ‘I know not why; but for some reason I am constrained to hasten my preparations, and to confer upon the Twelve all the ordinances, keys, covenants, endowments, and sealing ordinances of the priesthood, and so set before them a pattern in all things pertaining to the sanctuary [the temple] and the endowment therein.’ Having done this, he rejoiced exceedingly; for, said he, the Lord is about to lay the burden on your shoulders and let me rest awhile."
  • Wilford Woodruff: "In his [Joseph's] remarks to us he said: ‘I have had sealed upon my head every key, every power, every principle of life and salvation that God has ever given to any man who ever lived upon the face of the earth. And these principles and this Priesthood and power belong to this great and last dispensation which the God of Heaven has set His hand to establish in the earth. Now,’ said he, addressing the Twelve, ‘I have sealed upon your heads every key, every power, and every principle which the Lord has sealed upon my head.’ . . . After addressing us in this manner he said: ‘I tell you, the burden of this kingdom now rests upon your shoulders; you have got to bear it off in all the world, and if you don’t do it you will be damned.’”
  • Brigham Young: "Joseph conferred upon our heads all the keys and powers belonging to the Apostleship which he himself held before he was taken away, and no man or set of men can get between Joseph and the Twelve in this world or in the world to come. How often has Joseph said to the Twelve, ‘I have laid the foundation and you must build thereon, for upon your shoulders the kingdom rests.’"

Other individuals also added their testimony that the keys and authority to lead the Church were with the Twelve. Recounting his experience of the August 8 meetings, Joseph Fielding wrote, "The Saints soon began to see how things were and that the 12 must now hold the Keys of Power and Authority according to the Revelation which says the 12 are equal with the first Presidency . . . it was also shewn that Joseph had told the 12 after he had instructed them in all things that on them would rest the Responsibility and the Care of the Church in Case he should be taken away."[3] Benjamin F. Johnson later recalled, "Of Brigham Young as President of the Church I will again bear this as a faithful Testimony that I do know and bear Record. that upon the head of Brigham Young as Chief with the Apostleship in full was by the voice of the prophet Joseph in in [sic] my hearing laid the full Responsability of bearing of the kingdom of God to all the world."[4]

By studying the testimonies and experiences of those who were present in 1844, and then seeking our own testimony, we can also know that Brigham Young was the divinely authorized successor to Joseph Smith.

Notes

  1. "Appendix 3: Orson Hyde, Statement about Quorum of the Twelve, circa Late March 1845," josephsmithpapers.org.
  2. In the section "Before his death, Joseph Smith conferred upon the Twelve Apostles every priesthood key and power that the Lord had sealed upon him", in "Chapter 46: The Martyrdom: The Prophet Seals His Testimony with His Blood," Teachings of Presidents of the Church: Joseph Smith.
  3. Andrew F. Ehat, "'They Might Have Known That He Was Not a Fallen Prophet'—The Nauvoo Journal of Joseph Fielding," BYU Studies 19:2, 155.
  4. Lynne W. Jorgensen, "Documents of Testimonies of the Mantle Experience," in John W. Welch, ed., Opening the Heavens: Accounts of Divine Manifestations, 1820–1844 (Second Edition) (Provo, Utah: Brigham Young University Press), document 38A.

Which groups dissented from leadership of the Quorum of the Twelve?

Not all of the Saints accepted the Twelve as the divinely authorized successors to Joseph Smith. In the time immediately after the Twelve assumed leadership, many individuals (including Sidney Rigdon, James Strang, and others) led groups of dissenting Saints, though these movements quickly disbanded. Later, Joseph Smith III, with the assistant of William Marks, assumed leadership of another group of dissenting Saints. This movement endured and became known as the Reorganized Church of Jesus Christ of Latter-day Saints (now called the Community of Christ).[1]

Some Saints believed that the Church led by Brigham Young would eventually be led by Joseph Smith III, or another of Joseph Smith Jr.'s sons. Though Brigham Young himself hoped that Joseph's sons would one day become leaders in the Church, he acknowledged they had to do so "if that person conformed to the revelation of God and received that office humbly through the constituted apostolic authority that directed it at present."[2]

Video published by Saints Unscripted.

Notes

  1. Russell R. Rich, Nineteenth-Century Break-offs, Ensign, September 1979.
  2. D. Michael Quinn, "The Mormon Succession Crisis of 1844," BYU Studies 16:2.

Where can I learn more about the 1844 succession?

FAIR Answers—back to home page

Articles about Joseph Smith
Articles about prophets and Church leaders



Detailed response to CES Letter, Testimony and Spiritual Witness


Video published by the Church History Department.


Video by The Interpreter Foundation.

Who were possible successors to Joseph Smith?

In the early 1800s, God called Joseph Smith to restore the true Church of Christ and to serve as its first leader (see Doctrine and Covenants 20:2). God also provided a plan of succession: that the next Church leader would be appointed by Joseph Smith and would not serve until after Joseph was gone (see Doctrine and Covenants 43:3–4). Before he died, Joseph Smith appointed his successor, but "he had not announced a clear plan for succession [to Church members]. . . . One Church member living near Nauvoo said he heard people advocating for several potential leaders."[1]

Some individuals who were put forth as possible successors included:

  • Brigham Young. As President of the Quorum of the Twelve, Brigham Young was a leading figure among the Latter-day Saints, and had been so since the Twelve's mission to England in 1840.[2] Further, the Quorum of the Twelve had risen in prominence from their establishment in 1835 until Joseph's death in 1844, and since 1841 they had "[stood] in their place next to the First Presidency."[3]
  • Sidney Rigdon. As First Counselor in the First Presidency, Sidney Rigdon had been a leading figure among the Latter-day Saints almost since the Church's founding. He had been Joseph's counselor since the First Presidency was organized in 1832.[4] However, by the time of Joseph's death in 1844, Sidney had fallen out of favor with Joseph and many of the Latter-day Saints.[5]
  • James Strang. Having been baptized into the Church around February 1844, James Strang was a recent convert to the Church. He had been baptized in Nauvoo but very soon left for Wisconsin, where there were many Church members, either living or working for lumber. He was relatively unknown to Church members outside of his branch in Wisconsin.[6]
  • William Marks. As president of the Nauvoo Stake, William Marks was a leading figure among the Saints in Nauvoo. He had served as president since the stake was organized in 1839. He was also close friend to Emma Smith and agreed with her views on many important aspects of Church teachings, including opposing plural marriage.[7]
  • Joseph Smith III. As the oldest living son of Joseph Smith, Joseph Smith III was a possible successor because of lineage. However, at only 11 years old when Joseph died, Joseph III was not widely considered as an immediate successor but rather as someone who might eventually become the Church's leader.[8]

Notes

  1. "Succession of Church Leadership," Church History Topics in Gospel Library.
  2. Ronald C. Esplin, The Emergence of Brigham Young and the Twelve to Mormon Leadership, 1830–1841 (BYU Studies, 2011).
  3. Joseph Smith, Discourse, 16 August 1841, as Published in Times and Seasons, josephsmithpapers.org, capitalization modernized.
  4. "Note, 8 March 1832," josephsmithpapers.org.
  5. D. Michael Quinn, "The Mormon Succession Crisis of 1844," BYU Studies 16:2.
  6. David L. Clark, "The Mormons of the Wisconsin Territory, 1835–1848," BYU Studies 37:2.
  7. "Marks, William," biographical entry on josephsmithpapers.org; James B. Allen, No Toil Nor Labor Fear: The Story of William Clayton (Brigham Young University Press, 2002), 157.
  8. D. Michael Quinn, "The Mormon Succession Crisis of 1844," BYU Studies 16:2.

What happened on August 8, 1844?

Almost immediately after Joseph Smith's death on June 27, 1844, conflict arose among local Church leaders and others about who would succeed Joseph Smith. Throughout July 1844 local leaders met together and with Emma Smith to discuss possible succession options. They agreed to wait to make a decision until a majority of the Twelve Apostles returned to Nauvoo.[1] (The Twelve had been out on missions for Joseph Smith's campaign for President of the United States of America.) However, Sidney Rigdon (who had also been away from Nauvoo for the campaign) returned to Nauvoo on August 3 and immediately began advocating that the Saints appoint him as Joseph's successor. Sidney gained William Marks as a supporter, and William appointed a general assembly of the Church for August 8 to decide the question who would succeed Joseph Smith. Two days before the assembly, Brigham Young and several of the Twelve Apostles returned to Nauvoo, so that a majority of the Quorum was now in Nauvoo.[2]

On August 8, Church members met to decide who should lead the Church. In a morning meeting, Sidney Rigdon gave an impassioned speech that the authority to lead the Church was still on the earth and that he would be the spokesman for Joseph Smith. Brigham Young arose and lamented that there was such a hurry to appoint a successor but that he would call a meeting of priesthood quorums and general membership that afternoon to resolve the issue. When the Saints gathered in the afternoon, Brigham Young and others addressed the congregation, explaining the authority of the Twelve Apostles to lead the Church since Joseph had died.[3]

Many reported that, in both the morning and afternoon meetings, "Brigham sounded and appeared remarkably like Joseph Smith; others simply say that the 'mantle of Joseph' or the 'mantle of the prophets' rested on Brigham Young; and others state that they were given a witness 'by the spirit' that Brigham was to lead the Church."[4] One hundred and twenty-nine people bore witness of this manifestation. Just a few are included here:[5]

  • Henry and Catherine Brooke, 15 November 1844: "The loss of Br. Joseph and Hyrum has been greatly felt but we have the twelve apostles to preside in their stead. Br. Brigham Young is president of the twelve and stands as prophet, seer, and revelator to the Church. He is an excellent man, and favours Br. Joseph, both in person, and manner of speaking, more than any person ever you saw looks like another."
  • Howard Egan, 8 December 1844: "Jesse C. Little quoted Howard Egan’s words in his letter to Brigham Young dated December 8, 1844: 'I rec[eive]d a Letter from Bro Egan at the time of the Conference he said if a man had been blinded he would hardly have known if it were not Joseph.'"
  • Wilford Woodruff, February 1845: "Met in a special conference, all the quorums, authorities, and members of the Church, that could assemble in Nauvoo. They were addressed by elder Brigham Young, the president of the quorum of the twelve. It was evident to the Saints that the mantle of Joseph had fallen upon him."

Notes

  1. James B. Allen, No Toil Nor Labor Fear: The Story of William Clayton (Brigham Young University Press, 2002), 156–158.
  2. Ronald W. Walker, "Six Days in August: Brigham Young and the Succession Crisis of 1844," in David J. Whittaker and Arnold K. Garr, eds., A Firm Foundation: Church Organization and Administration (Provo, Utah: Religious Studies Center, Brigham Young University, 2011).
  3. LaJean Purcell Carruth and Robin Scott Jensen, "Sidney Rigdon’s Plea to the Saints: Transcription of Thomas Bullock’s Shorthand Notes from the August 8, 1844, Morning Meeting," BYU Studies Quarterly 53:2. Lynne W. Jorgensen, "The Mantle of the Prophet Joseph Passes to Brother Brigham: One Hundred Twenty-nine Testimonies of a Collective Spiritual Witness," in John W. Welch, ed., Opening the Heavens: Accounts of Divine Manifestations, 1820–1844 (Second Edition) (Provo, Utah: Brigham Young University Press).
  4. Lynn W. Jorgensen, "The Mantle of the Prophet Joseph Passes to Brother Brigham: One Hundred Twenty-nine Testimonies of a Collective Spiritual Witness," in John W. Welch, ed., Opening the Heavens: Accounts of Divine Manifestations, 1820–1844 (Second Edition) (Provo, Utah: Brigham Young University Press).
  5. Lynne W. Jorgensen, "Documents of Testimonies of the Mantle Experience," in John W. Welch, ed., Opening the Heavens: Accounts of Divine Manifestations, 1820–1844 (Second Edition) (Provo, Utah: Brigham Young University Press). The documents included are document 7 (Brooke), document 19 (Egan), and document 68A (Woodruff).

How do we know the Quorum of the Twelve were the divinely appointed successors?

These divine witnesses helped Church members to know that Brigham Young and the Twelve Apostles had been given the authority to lead the Church after Joseph died. Orson Hyde wrote that Joseph, shortly before his death, met with the Twelve to confer upon them keys and authority and declared, "Upon the shoulders of the Twelve must the responsibility of leading this church hence forth rest until you shall appoint others to succeed you."[1] Other Apostles shared similar testimonies of Joseph conferring upon them the authority to lead the Church:[2]

  • Parley P. Pratt: Said [Joseph], ‘I know not why; but for some reason I am constrained to hasten my preparations, and to confer upon the Twelve all the ordinances, keys, covenants, endowments, and sealing ordinances of the priesthood, and so set before them a pattern in all things pertaining to the sanctuary [the temple] and the endowment therein.’ Having done this, he rejoiced exceedingly; for, said he, the Lord is about to lay the burden on your shoulders and let me rest awhile."
  • Wilford Woodruff: "In his [Joseph's] remarks to us he said: ‘I have had sealed upon my head every key, every power, every principle of life and salvation that God has ever given to any man who ever lived upon the face of the earth. And these principles and this Priesthood and power belong to this great and last dispensation which the God of Heaven has set His hand to establish in the earth. Now,’ said he, addressing the Twelve, ‘I have sealed upon your heads every key, every power, and every principle which the Lord has sealed upon my head.’ . . . After addressing us in this manner he said: ‘I tell you, the burden of this kingdom now rests upon your shoulders; you have got to bear it off in all the world, and if you don’t do it you will be damned.’”
  • Brigham Young: "Joseph conferred upon our heads all the keys and powers belonging to the Apostleship which he himself held before he was taken away, and no man or set of men can get between Joseph and the Twelve in this world or in the world to come. How often has Joseph said to the Twelve, ‘I have laid the foundation and you must build thereon, for upon your shoulders the kingdom rests.’"

Other individuals also added their testimony that the keys and authority to lead the Church were with the Twelve. Recounting his experience of the August 8 meetings, Joseph Fielding wrote, "The Saints soon began to see how things were and that the 12 must now hold the Keys of Power and Authority according to the Revelation which says the 12 are equal with the first Presidency . . . it was also shewn that Joseph had told the 12 after he had instructed them in all things that on them would rest the Responsibility and the Care of the Church in Case he should be taken away."[3] Benjamin F. Johnson later recalled, "Of Brigham Young as President of the Church I will again bear this as a faithful Testimony that I do know and bear Record. that upon the head of Brigham Young as Chief with the Apostleship in full was by the voice of the prophet Joseph in in [sic] my hearing laid the full Responsability of bearing of the kingdom of God to all the world."[4]

By studying the testimonies and experiences of those who were present in 1844, and then seeking our own testimony, we can also know that Brigham Young was the divinely authorized successor to Joseph Smith.

Notes

  1. "Appendix 3: Orson Hyde, Statement about Quorum of the Twelve, circa Late March 1845," josephsmithpapers.org.
  2. In the section "Before his death, Joseph Smith conferred upon the Twelve Apostles every priesthood key and power that the Lord had sealed upon him", in "Chapter 46: The Martyrdom: The Prophet Seals His Testimony with His Blood," Teachings of Presidents of the Church: Joseph Smith.
  3. Andrew F. Ehat, "'They Might Have Known That He Was Not a Fallen Prophet'—The Nauvoo Journal of Joseph Fielding," BYU Studies 19:2, 155.
  4. Lynne W. Jorgensen, "Documents of Testimonies of the Mantle Experience," in John W. Welch, ed., Opening the Heavens: Accounts of Divine Manifestations, 1820–1844 (Second Edition) (Provo, Utah: Brigham Young University Press), document 38A.

Which groups dissented from leadership of the Quorum of the Twelve?

Not all of the Saints accepted the Twelve as the divinely authorized successors to Joseph Smith. In the time immediately after the Twelve assumed leadership, many individuals (including Sidney Rigdon, James Strang, and others) led groups of dissenting Saints, though these movements quickly disbanded. Later, Joseph Smith III, with the assistant of William Marks, assumed leadership of another group of dissenting Saints. This movement endured and became known as the Reorganized Church of Jesus Christ of Latter-day Saints (now called the Community of Christ).[1]

Some Saints believed that the Church led by Brigham Young would eventually be led by Joseph Smith III, or another of Joseph Smith Jr.'s sons. Though Brigham Young himself hoped that Joseph's sons would one day become leaders in the Church, he acknowledged they had to do so "if that person conformed to the revelation of God and received that office humbly through the constituted apostolic authority that directed it at present."[2]

Video published by Saints Unscripted.

Notes

  1. Russell R. Rich, Nineteenth-Century Break-offs, Ensign, September 1979.
  2. D. Michael Quinn, "The Mormon Succession Crisis of 1844," BYU Studies 16:2.

Where can I learn more about the 1844 succession?

Question: Are non-Mormons' spiritual experiences with the Holy Ghost as valid as those claimed by Latter-day Saints?

Question: How can you know if an answer to prayer, a personal revelation, is true?

Regarding all revelation, understand how the spirit works and consider how it works with you

With regard to all revelation, we should first understand how the Spirit works (as an aside, the pneumatology is unique in several ways) by studying the scriptures (especially modern revelation) and the teachings of living prophets and apostles [1]. It stands to reason that if we want to be led by Christ’s spirit and follow him, then we will try and measure our lives against what he has revealed through his servants so that we aren’t deceived (JS Matthew 1:37). This means we interrogate and weigh the words of the standard works (since they are our standard of truth) and we take into consideration what has been taught by the living prophets and apostles in trying to make good decisions and bring ourselves in tune with the spirit’s whisperings.[2].

As taught in Preach My Gospel:

As you pray for inspiration, you should also confirm your feelings. For example, compare your decisions with the scriptures and the teachings of the living prophets. Be certain that the feelings are consistent with the assignment you have; for example, you will not receive revelation to tell a local bishop how he should perform in his calling. Discuss your decisions and conclusions with your companion, your district leader, or your mission president when appropriate.

President Howard W. Hunter offered this counsel: “Let me offer a word of caution. … I think if we are not careful … , we may begin to try to counterfeit the true influence of the Spirit of the Lord by unworthy and manipulative means. I get concerned when it appears that strong emotion or free-flowing tears are equated with the presence of the Spirit. Certainly the Spirit of the Lord can bring strong emotional feelings, including tears, but that outward manifestation ought not to be confused with the presence of the Spirit itself” (The Teachings of Howard W. Hunter, 184). The Spirit of the Lord always edifies.
[3]

Doctrine and Covenants 50:24 “he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day.”

Regarding the revelation given for foundational testimony, if you want to know the truth of it, then you should test it. Alma, in the Book of Mormon, suggests that we treat it like a seed, and make an experiment out of it by seeing how it grows and as it continue to grow we can know with greater confidence that it is good and true. But debating its validity in a sort of theoretical way, won't ever provide you with an answer.

Regarding specifically impressions to do something, we need to remember that the spirit always brings knowledge. It won’t be just an emotion. It will be an impression that warns of danger, or directs you, or presses feelings and thoughts on your consciousness. It will usually be some sort of physical phenomena accompanied by revelation or inspiration to the mind (D&C 8:2). The key is to understand that if something is being revealed to us, then we will understand when the revelation is coming from a source other than our normal thoughts and feelings, it will feel as though it came without great effort and independent of manipulation. Regarding its manifestation in our mind, Joseph Smith talks of "pure intelligence" flowing into you:

A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; (i.e.) those things that were presented unto your minds by the Spirit of God,will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus.[4]

However, as Boyd K. Packer points out, revelation does not "flow without effort" on the part of the person desiring it.

To one who thought that revelation would always flow without effort (although sometimes the revelation is spontaneous), the Lord said:

“You have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me.

“But, behold, I say unto you, that 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.” [5]

This burning in the bosom is not purely a physical sensation. It is more like a warm light shining within your being.

Describing the promptings from the Holy Ghost to one who has not had them is very difficult. Such promptings are personal and strictly private![6]

Personal revelation can differ between two people in nature

Often people describe the unique way in which the spirit works with them. Some are able to feel deep impressions such as the swelling of their chest as described in Alma, the peace in the mind experienced by Oliver Cowdery, or the burning in the bosom described by the disciples on the road to Emaus. Others may experience clarity of mind or they may feel that the Spirit gives scripture a new, richer and more personal meaning to their lives. Latter-day Saints don't believe that differences in the phenomena experienced while feeling the spirit should always be the same—even when trying to receive revelation for the same thing. What it means is that 1) We are all working at understanding and following the spirit and 2) that we are all receiving personal answers to our prayers from a loving Heavenly Father, and others are receiving personal answers to theirs. Personal revelation is beautiful precisely because these differences can exist. It deepens our understanding and love of the fact that we are all unique children of our Heavenly Father. Some may have “spectacular” experiences while others only hear a still small voice because God speaks to all of us in a way that we can understand and relate to (2 Nephi 31:3).

Boyd K. Packer:

We do not seek for spectacular experiences. President Spencer W. Kimball spoke of the many who "have no ear for spiritual messages … when they come in common dress. … Expecting the spectacular, one may not be fully alerted to the constant flow of revealed communication."[7]

Ultimately, it is a choice to believe in the reality of the spirit, understand the epistemology, work to be worthy to feel the spirit’s influences, and follow those influences courageously

Lehi gives his children this counsel at his death, teaching us an important principle.

2 Nephi 2: 27-28

27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.

28 And now, my sons, I would that ye should look to the great Mediator, and hearken unto his great commandments; and be faithful unto his words, choose eternal life, according to the will of his Holy Spirit

As Elder Neal L. Anderson has taught “The future of your faith is not by chance, but by choice.”[8]. We’re promised that as we continue in light, that our testimony will shine brighter and that understanding of how inspiration flows will come more readily. If we are humble, he will lead us by the hand and give us answers to our prayers (D&C 112:10) We’re promised that the signs will follow the believers (D&C 68:10).




Notes

  1. For a fuller treatment of Latter-day Saint pneumatology, see Oscar McConkie’s The Holy Ghost: A Study of the Holy Ghost, According to the Standard Works of the Church
  2. There are many times in scripture that there is an attempt to identify the Spirit. See for example D&C 11:12.
  3. "How Do I Recognize and Understand the Spirit?," Preach My Gospel: A Guide to Missionary Service (2004)
  4. Joseph Smith, Teachings of the Prophet Joseph Smith," 151.
  5. D&C 9:7–8
  6. Boyd K. Packer, "Personal Revelation: The Gift, the Test, and the Promise," Ensign (November 1994).
  7. Boyd K. Packer, "Personal Revelation: The Gift, the Test, and the Promise," Ensign (November 1994).
  8. Anderson, Neal L. “Faith is not by Chance, but by Choice” General Conference; April 2015 [2]