March 1, 1842.—At the request of Mr. John Wentworth, editor and proprietor of the Chicago Democrat, I have written the following sketch of the rise, progress, persecution, and faith of the Latter-day Saints, of which I have the honor, under God, of being the founder. Mr. Wentworth says that he wishes to furnish Mr. Bastow [Barstow], a friend of his, who is writing the history of New Hampshire, with this document. As Mr. Bastow has taken the proper steps to obtain correct information, all that I shall ask at his hands is that he publish the account entire, ungarnished, and without misrepresentation.

I was born in the town of Sharon, Windsor County, Vermont, on the 23rd of December, a.d. 1805. When [I was] ten years old, my parents removed to Palmyra, New York, where we resided about four years, and from thence we removed to the town of Manchester. My father was a farmer and taught me the art of husbandry. When about fourteen years of age, I began to reflect upon the importance of being prepared for a future state, and upon inquiring [about] the plan of salvation, I [found] that there was a great clash in religious sentiment. If I went to one society they referred me to one plan, and another to another, each one pointing to his own particular creed as the summum bonum of perfection. Considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully, believing that if God had a church it would not be split up into factions, and that if He taught one society to worship one way, and administer in one set of ordinances, He would not teach another, principles which were diametrically opposed.

Believing the word of God, I had confidence in the declaration of James—“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” [James 1:5]. I retired to a secret place in a grove and began to call upon the Lord. While fervently engaged in supplication, my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision and saw two glorious personages, who exactly resembled each other in features and likeness, surrounded with a brilliant light which eclipsed the sun at noonday. They told me that all religious denominations were believing in incorrect doctrines and that none of them was acknowledged of God as His Church and kingdom; and I was expressly commanded “to go not after them,” at the same time receiving a promise that the fullness of the gospel should at some future time be made known unto me.

On the evening [of] the 21st of September, a.d. 1823, while I was praying unto God and endeavoring to exercise faith in the precious promises of scripture, on a sudden a light like that of day, only of a far purer and more glorious appearance and brightness, burst into the room. Indeed the first sight was as though the house was filled with consuming fire. The appearance produced a shock that affected the whole body. In a moment a personage stood before me, surrounded with a glory yet greater than that with which I was already surrounded. This messenger proclaimed himself to be an angel of God, sent to bring the joyful tidings that the covenant which God made with ancient Israel was at hand to be fulfilled; that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the gospel in all its fulness to be preached in power unto all nations, that a people might be prepared for the millennial reign. I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation.

I was also informed concerning the aboriginal inhabitants of this country [America] and shown who they were, and from whence they came; a brief sketch of their origin, progress, civilization, laws, governments, of their righteousness and iniquity, and the blessings of God being finally withdrawn from them as a people, was [also] made known unto me; I was also told where were deposited some plates on which were engraven an abridgment of the records of the ancient prophets that had existed on this continent. The angel appeared to me three times the same night and unfolded the same things. After having received many visits from the angels of God, unfolding the majesty and glory of the events that should transpire in the last days, on the morning of the 22nd of September, a.d. 1827, the angel of the Lord delivered the records into my hands.

These records were engraven on plates which had the appearance of gold. Each plate was six inches wide and eight inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction and much skill in the art of engraving. With the records was found a curious instrument, which the ancients called “Urim and Thummim,” which consisted of two transparent stones set in the rims of a bow fastened to a breastplate. Through the medium of the Urim and Thummim I translated the record by the gift and power of God.

In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the Tower of Babel at the confusion of languages to the beginning of the fifth century of the Christian era. We are informed by these records that America in ancient times has been inhabited by two distinct races of people. The first were called Jaredites and came directly from the Tower of Babel. The second race came directly from the city of Jerusalem about six hundred years before Christ. They were principally Israelites of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle towards the close of the fourth century. The remnant are the Indians that now inhabit this country. This book also tells us that our Savior made His appearance upon this continent after His Resurrection; that He planted the gospel here in all its fulness, and richness, and power, and blessing; that they had apostles, prophets, pastors, teachers, and evangelists—the same order, the same priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the eastern continent; that the people were cut off in consequence of their transgressions; that the last of their prophets who existed among them was commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth; and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days. For a more particular account I would refer to the Book of Mormon, which can be purchased at Nauvoo, or from any of our traveling elders.

As soon as the news of this discovery was made known, false reports, misrepresentation, and slander flew, as on the wings of the wind, in every direction; the house was frequently beset by mobs and evil designing people. Several times I was shot at, and very narrowly escaped, and every device was made use of to get the plates away from me; but the power and blessing of God attended me, and several began to believe my testimony.

On the 6th of April 1830, the “Church of Jesus Christ of Latter-day Saints” was first organized in the town of Fayette, Seneca County, state of New York. Some few were called and ordained by the spirit of revelation and prophecy and began to preach as the Spirit gave them utterance. And though weak, yet were they strengthened by the power of God; and many were brought to repentance, were immersed in the water, and were filled with the Holy Ghost by the laying on of hands. They saw visions and prophesied, devils were cast out, and the sick healed by the laying on of hands. From that time the work rolled forth with astonishing rapidity, and churches were formed in the states of New York, Pennsylvania, Ohio, Indiana, Illinois, and Missouri. In the last-named state a considerable settlement was formed in Jackson County. Numbers joined the Church, and we were increasing rapidly. We made large purchases of land; our farms teemed with plenty; and peace and happiness were enjoyed in our domestic circle and throughout our neighborhood. But as we could not associate with our neighbors (who were, many of them, of the basest of men, and had fled from the face of civilized society to the frontier country to escape the hand of justice) in their midnight revels, their Sabbath breaking, horse racing, and gambling, they commenced at first to ridicule, then to persecute, and finally an organized mob assembled and burned our houses, tarred and feathered and whipped many of our brethren, and finally, contrary to law, justice, and humanity, drove them from their habitations, who, houseless and homeless, had to wander on the bleak prairies till the children left the tracks of their blood on the prairie. This took place in the month of November, and they had no other covering but the canopy of heaven. In this inclement season of the year this proceeding was winked at by the government, and although we had warranty deeds for our land, and had violated no law, we could obtain no redress.

There were many sick who were thus inhumanly driven from their houses, and had to endure all this abuse and to seek homes where they could be found. The result was that a great many of them, being deprived of the comforts of life and the necessary attendances, died; many children were left orphans, wives [were left] widows, and husbands, widowers; our farms were taken possession of by the mob; many thousands of cattle, sheep, horses, and hogs were taken; and our household goods, store goods, and printing press and type were broken, taken, or otherwise destroyed.

Many of our brethren removed to Clay County, where they continued until 1836, three years; there was no violence offered but there were threatenings of violence. But in the summer of 1836 these threatenings began to assume a more serious form. From threats, public meetings were called, resolutions were passed, vengeance and destruction were threatened, and affairs again assumed a fearful attitude. Jackson County was a sufficient precedent, and as the authorities in that county did not interfere, they [the Clay County authorities] boasted that they would not [interfere] in this, which on application to the authorities, we found to be too true; and after much privation and loss of property, we were again driven from our homes.

We next settled in Caldwell and Daviess Counties, where we made large and extensive settlements, thinking to free ourselves from the power of oppression by settling in new counties with very few inhabitants in them. But here we were [also] not allowed to live in peace, but in 1838 we were again attacked by mobs, an exterminating order was issued by Governor Boggs, and under the sanction of law an organized banditti ranged through the country, robbed us of our cattle, sheep, hogs, etc., many of our people were murdered in cold blood, the chastity of our women was violated, and we were forced to sign away our property at the point of the sword. And after enduring every indignity that could be heaped upon us by an inhuman, ungodly band of marauders, from twelve to fifteen thousand souls, men, women, and children were driven from their own firesides, and from lands to which they had warrantee deeds—houseless, friendless, and homeless (in the depths of winter) to wander as exiles on the earth, or to seek an asylum in a more genial clime, and among a less barbarous people. Many sickened and died in consequence of the cold and hardships they had to endure. Many wives were left widows, and children [were left] orphans and destitute. It would take more time than is allotted me here to describe the injustice, the wrongs, the murders, the bloodshed, the theft, misery, and woe that have been caused by the barbarous, inhuman, and lawless proceedings of the state of Missouri.

In the situation before alluded to, we arrived in the state of Illinois in 1839, where we found a hospitable people and a friendly home, a people who were willing to be governed by the principles of law and humanity. We have commenced to build a city called “Nauvoo” in Hancock County. We number from six to eight thousand here, besides vast numbers in the county around and in almost every county of the state. We have a city charter granted us and [a] charter for a [military] legion, the troops of which now number 1,500. We have also a charter for a university, for an agricultural and manufacturing society; [we] have our own laws and administrators and possess all the privileges that other free and enlightened citizens enjoy.

Persecution has not stopped the progress of truth, but has only added fuel to the flame. It has spread with increasing rapidity. Proud of the cause which they have espoused and conscious of our innocence and of the truth of their system, amidst calumny and reproach, have the elders of this Church gone forth and planted the gospel in almost every state in the Union. It has penetrated our cities; it has spread over our villages and has caused thousands of our intelligent, noble, and patriotic citizens to obey its divine mandates and be governed by its sacred truths. It has also spread into England, Ireland, Scotland, and Wales, where, in the year 1840, a few of our missionaries were sent, and over five thousand joined the Standard of Truth; there are numbers now joining in every land.

Our missionaries are going forth to different nations, and in Germany, Palestine, New Holland, Australia, the East Indies, and other places, the Standard of Truth has been erected; no unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear; till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done.

[The Articles of Faith]

We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.

We believe that men will be punished for their own sins, and not for Adam’s transgression.

We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.

We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on [of] hands for the gift of the Holy Ghost.

We believe that a man must be called of God, by prophecy, and by the laying on hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof.

We believe in the same organization that existed in the Primitive Church, namely, apostles, prophets, pastors, teachers, evangelists, and so forth.

We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth.

We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.

We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.

We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory.

We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.

We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law.

We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul—We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.

Respectfully, etc.,
Joseph Smith

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am honored to be asked to speak at the devotional assembly this morning. Because the weekly devotionals at Brigham Young University have been such a significant part of my life, I have taken this invitation very seriously. My topic is “What We Believe.”

Sooner or later you and I will be approached by men and women not of our faith–persons either sincerely interested in what we believe or else opposed to much of what we stand for. This is particularly true as the Church grows and as our influence spreads throughout the world. Perhaps it would be worthwhile for us to entertain a few questions about what we believe, questions frequently asked of the Latter-day Saints concerning scripture, God, Christ, and salvation. For example:

1. How can the Latter-day Saints justify having additional books of scripture and adding to the Christian canon?

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Under Jennings direction, GLSEN has sponsored the Day of Silence at schools, has pushed for Gay-Straight Alliance clubs, and taught workshops on How to Promote Queer-Friendly Activism in Your Schools and in Your Lives.

The author of the forward to the disturbing book Queering Elementary, which argues for the teaching of sexual “identity” (what you could easily call “indoctrination,” “initiation” or “brainwashing”) to the children in the elementary education stage of life, Jennings has spoken publicly telling the religious right to “Drop Dead.”

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Publication of issue 15/2 of the Journal of Book of Mormon Studies was a landmark event in Old World studies of the Book of Mormon. Encouragingly, it illustrates what Daniel McKinlay’s article calls the “brightening light” being shed on Lehi and Sariah’s odyssey. Just thirty years ago the most optimistic of us could not have imagined how much of that journey can now be plausibly situated in the real world.

Researchers generally agree that Nephi’s Bountiful must lie somewhere on the fertile southern coast of Oman, which stretches a short distance into Yemen. Wellington and Potter discuss the most promising specific locations identified to date: Khor (inlet) Rori and Khor Kharfot. W. Revell Phillips proposes a third possibility, Khor Mughsayl, which lies between the other two.¹

Having explored the entire east coast of Yemen and Oman, I could claim, I suppose, that at some stage I must certainly have been in the original Bountiful. However, at no time since completing that survey in 1992 have I ever claimed that any particular location was Bountiful. My interest remains what it has always been—to demonstrate that the Book of Mormon’s claimed origins are completely plausible. I have no expectation that research will ever demonstrate more than that.

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Korihor took what might be called a philosophical approach to destroying faith in our Savior, an approach remarkably similar to that taken by many persons today in semiphilosophical attempts to “relieve” believers of what they are pleased to call their “naivete.” His arguments could not hurt those whose belief was born of genuine spiritual experience, but they were powerfully effective among those weak in the faith whose belief had not yet gone beyond words. An analysis of those arguments helps us to see how we can be strong in the faith in Christ. Let us select three of his arguments as examples.

We begin with Korihor’s argument for naturalistic empiricism (the belief that it is possible to know all truth through the senses—by experience and observation):

“Behold, these things which ye call prophecies, which ye say are handed down by holy prophets, behold, they are foolish traditions of your fathers.

“How do ye know of their surety? Behold, ye cannot know of things which ye do not see; therefore ye cannot know that there shall be a Christ.” (Alma 30:14–15.)

Now it is plain that empiricism has value. It is good for us to observe our surroundings carefully and to appreciate our sensations. How else would we walk or drive an automobile? Without sensation, how could we know beauty or communicate with friends and loved ones or appreciate the marvelous handiwork of the creations of our God? Sense experience is indeed a valuable part of this life; the error comes in supposing that it is the only way of knowing what we know.

What can our senses tell us about justice or mercy or the future? Nothing. Indeed, it works the other way. Only when we have acquired by some nonempirical means the concepts of justice and mercy, or an idea about some future event—only then can we recognize the significance of our sensory experiences relating to justice and mercy or the fulfillment of prophecy.

None of the more important questions we ask can be solved or answered by depending solely on sensation. Is there a God? Is man immortal? Is it good to be honest? What should I do next in my life? The answers to each and all of these more important questions must come by faith. Every man answers these questions and makes the great decisions of his life on the basis of his belief in and acceptance of someone or something he cannot see. No man knows by his senses that each man has a spirit separate from his physical body, but some have a testimony of that fact gained by faith.

The answer to Korihor is plain and simple: Our initial acceptance of Christ is not empirical, for we do not see him. But we have received into our lives a Holy Spirit that teaches us to understand the scriptures about Christ and to believe that he lives. We do not pretend that this is yet knowledge. It is faith. We believe in Christ without having seen him because we trust this Holy Spirit that has taught us so many good things. Korihor might by his argument be able to confuse someone who had never had revelation, but his contention is only a pathetic childishness to those who enjoy the companionship of the Holy Ghost.

A second argument used by Korihor might be called his humanism. In concert with the other humanists of the world, he insists that achievement and success come by human means, such as physical strength, skill, and reason:

“And many more such things did he say unto them, telling them that there could be no atonement made for the sins of men, but every man fared in this life according to the management of the creature; therefore every man prospered according to his genius, and that every man conquered according to his strength.” (Alma 30:17.)

Korihor would have us believe, like some authors of modern “success” books, that the solutions to our problems lie in sharp thinking and realistic approaches to life. But such persons define success in terms of wealth, social status, political power, and the glutting of the senses; and, as the servants of Christ know, if selfish attainments are one’s goal, the world is so constructed that one can indeed ignore the Savior and attain. But Korihor and his fellow humanists think that they are masterfully doing it on their own, not realizing that those who succeed at the expense of faith and love are on a down escalator and are being carefully guided, encouraged, aided, and comforted by their unseen mentor Satan. Their glorying in their own strength and accomplishments is a tribute to the cleverness of Satan, that devil who greases the sluiceway of sin.

Conversely, those who have accepted the gospel see that real success in this world is overcoming selfishness and turning one’s strength to righteousness, to blessing others. They know full well that this kind of success is an uphill, strained effort into the very teeth of the forces that make sin so easy. They know that it is not by any human means that one can overcome the world. After all we can do by human power, we are still nothing. It is only when the grace of God touches our lives that we can overcome evil and enact the precious mercies of righteousness. There can be no boasting, no pretension that anything human prospers us. The glory is all given unto God by those who are more than armchair servants of the Master.

The humanist argument is very persuasive to many because it is flattering. We do not naturally like to believe that without Him we can do nothing. Thus part of Satan’s entourage includes those who know the gospel is true but who insist they really don’t need much help except for a pointer or two and a little assistance in being resurrected. The servant of Christ is not persuaded, however. Long pleading with the Lord has stripped him of all humanistic pride.

A third argument used by Korihor is that of relativism: “… and whatsoever a man did was no crime.” (Alma 30:17.) A fuller statement of this attack by Korihor is as follows: Since (he claims) there is no god and men do not live after death, and since (he claims) all so-called “laws” and “commandments” are but social conveniences to give power to priests, the only important thing in life is to do what you want to do—if you can get away with it. How modern Korihor sounds! But the argument is timeless, as old as sin itself.

There are, of course, many versions of relativism (one would hardly expect relativism to be absolute). One version encourages enjoyment of the Church social organization without getting uptight about theology or religious commandments.

Another kind of relativism says that the commandments are great but open to broad private interpretation. A third acknowledges that there are commandments, but allows indulgence in sin since “nobody’s perfect.” A fourth version says that the commandments were okay when they were given, but they have become superfluous in our enlightened age. A fifth kind of relativism, that used by Korihor, says that the commandments were bad from the first; they are inhibitions on the soul of man that actually prevent him from ever achieving happiness. A sixth type, also used by Korihor, says that since one act is indifferent from another, it doesn’t matter what we do.

The great power of all relativistic approaches is that they allow the individual to judge his own actions. This is why almost any of the approaches strikes a responsive, sympathetic chord in all other relativists. Korihor found many who were pleased with his relativism, even though they may have rejected much else of what he said. “And thus he did preach unto them, leading away the hearts of many, causing them to lift up their heads in their wickedness.” (Alma 30:18.)

In stark contrast to the virtually infinite number of personal choices available in the broad way of relativism is the way of the Savior. That strait and narrow way is to do as he did: not to seek our own will, but to do the will of Him who sent us. It is to obey him in all things, obeying his word, which is his law, as it is freshly written in our hearts from revelation to revelation. It is to rely solely upon his merits, counting him as the only fountain of righteousness. It is being willing to die for his sake, crucifying the old person with worldly wants and desires in order to be born again “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.” (Mosiah 3:19.)

Thus the gospel teaches a way that is absolute—absolute in that the formula for righteousness is always the same for every person and for every time and circumstance: take the name of Christ, always remember him, keep all of the commandments that he gives unto us. There is no other way to righteousness, for whatsoever is not of faith in Christ is sin.

Now it is little wonder that Korihor found much success in commending relativism to the members of the church in his time. For while the Church is true, the members of the Church here on earth have not yet overcome the world, although most are still trying. For many, the effort is hard, the price too great. Whether they leave the Church or not, they abandon the narrow way and settle for some variety of relativism.

But there is one thing relativism can never do, even within the Church. One who subscribes to any of the versions of relativism just listed will never (unless he repents) be brought to those sacrifices that will prepare his soul to spend an eternity in blessing others. Relativism can never purify heart and mind, or transform body and countenance into the image of the Savior.

Thanks be to our God that there is a way, strait and narrow though it be, to learn to love with a pure love! But the price is great. We must place all of our heart, might, mind, and strength at his disposal—always. We must count as dross and expendable everything of this world, including our own lives. This does not mean to deny life, but to live fully, enjoying the companionship of the Holy Ghost, working in a crescendo of works of love that will take us without faltering through the veil to results only understood in eternity.

Korihor was not unique to Book of Mormon times. His counterparts have always been with the Church, and they will now but increase in flattery and fury until the end of the world. What will prevent us from succumbing to their sophistries? The following are offered as a time-tested prescription against apostasy.

1. Hunger and thirst after righteousness. Blessed are they who do so, “for they shall be filled with the Holy Ghost.” (3 Ne. 12:6.) Righteousness is to bless others, to minister to their needs, both temporal and spiritual. The great enemy of righteousness is not only evil; plain old-fashioned evil fools few. A more subtle and therefore more dangerous enemy is self-righteousness, supposing that what pleases us will be good for others.

Perhaps the great divider between the seekers of righteousness and the self-righteous is that those who hunger and thirst after true righteousness cannot rest until satisfaction and happiness come to those whom they strive to help. They hurt when others hurt. The self-righteous are often deed-conscious rather than people-conscious. They seem to glory in forms and traditions, formulas and standards. They cast alms to the poor without loving them or stopping to discern what the real problem might be.

Those who seek true righteousness quickly learn one thing—their own impotence. They find they are not knowledgeable enough, nor wise enough, nor powerful enough to bless others as their hearts desire. Their hunger for righteousness has prepared them for the gospel, and when they hear its good news they leap at the opportunity to make the covenant to love the Savior and to receive his Spirit to be with them.

2. Learn to live by the Holy Spirit. The Spirit teaches us the truth of the gospel. But it is another thing to learn to live by the Holy Spirit. The difference is like hearing a violin concert expertly performed and acknowledging its merit, then personally mastering the violin to be able to play as expertly ourselves.

This mastery is a matter of constant, faithful application of our will power. There are no quantum leaps to righteousness, only the slow adding of line to line, precept to precept, grace upon grace. In this remaking of our lives, every improper thought, every bad habit, every evil desire must sooner or later be evaluated against the glory of our Savior. We, not he, must make each painful choice to prove all things, then to hold fast to that which is good.

How many experiments and experiences are necessary? Only enough to enable us to give our selves, to yield our hearts unto the Savior; enough experiments to know the voice of the Savior beyond any shadow of doubt; enough experiences of obedience to learn to love with pure love and to continue therein.

3. Support priesthood authority. Those who have learned to walk in the Spirit also rejoice in the opportunity to sustain their priesthood-appointed leaders with faith and prayers. They know by the repeated testimony of the Spirit that The Church of Jesus Christ of Latter-day Saints is the kingdom of God on the earth and that those who serve over them in the callings of the priesthood are appointed and sustained by the Savior. As servants of the Savior, they, too, sustain.

Because they sustain they become the united power and strength that the Church organization brings to the work of righteousness in the world. They sustain in love even as they hope to be sustained. They always sustain in faith and righteousness, receiving instruction from the Savior and obeying him in all things.

4. Build the kingdom. Living in righteousness makes possible the establishment of Zion on earth again. What careful priesthood labor there must be to bring the gathered remnants to see eye to eye, having one mind and one heart, dwelling in righteousness with no poor among them! Then the kingdoms of this world will be constrained to admit that this is indeed the kingdom of God and his Christ, for the inhabitants will love one another, even as Christ loves them. Those who support have the joy of seeing the prophecies fulfilled before their very eyes.

He or she who has a shoulder to the wheel, who honors and trusts the driver of the wagon, who knows he is doing the right thing in the right cause is not taken in by the glitter of apostasy. But what of those not so mature in the work of the Lord? Is there any guaranteed way to prevent apostasy of the newborn or the weak and infirm? The honest answer is no. The love and patience of those who are mature will shelter some of them for a time. But ultimately there is no outside shelter—the only, effective shelter is a personal faith, a personal testimony. In every generation Korihor takes his toll of those who will not get themselves founded on the Rock.

First Presidency Easter Message

In recognition of the Easter season, the First Presidency of The Church of Jesus Christ of Latter-day Saints issued the following Easter message:

At this Easter season of hope and renewal we testify of the glorious reality of the atonement and resurrection of the Lord Jesus Christ. The empty tomb brought comforting assurance and provided the answer to the question of Job, “If a man die, shall he live again?” (Job 14:14).

Because of the Savior’s resurrection we will overcome death and become the beneficiaries of His mercy and grace. In a world of trouble and uncertainty, His peace fills our hearts and eases our minds. Jesus is in very deed “the way, the truth, and the life” (John 14:6).

We give our sure witness that Jesus is the Christ. Though He was crucified, He rose triumphant from the tomb to our everlasting blessing and benefit. To each member of the human family He stands as our Advocate, our Savior, and our Friend.

President Thomas S. Monson  and his counselors, President Henry B. Eyring and President Dieter F. Uchtdorf, constitute the First Presidency of the Church.

Jesus Christ is central to Mormon beliefs and doctrine. Sermons given at the Church’s recent worldwide general conference included doctrinal discourses on Jesus Christ. A video summary of a talk given by Elder Jeffrey R. Holland, a member of the Church’s Quorum of the Twelve Apostles, focuses the attention of “those who are alone or feel alone or, worse yet, feel abandoned” to the life of Jesus Christ, and can be viewed here.

179th Annual General Conference Archive

The multimedia archive for the 179th Annual General Conference, held 4-5 April 2009 is now available at LDS.org.

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The Hill Cumorah

If known truth were accepted, Joseph Smith’s recovery of the golden plates from the Hill Cumorah would rank as one of the greatest archaeological finds of all time; coupled with the subsequent translation of this golden record into the Book of Mormon, there is nothing comparable in the annals of history. The story of the coming forth of the Book of Mormon reveals a constant tension between the miraculous and the mundane—angels and inscribed golden plates on the one hand, and on the other the work of lifting and carrying heavy objects, periodically hiding the plates, and translating a portion of them character by character. Surely there must have been easier ways. If divine intervention were necessary, why not have an angel just hand young Joseph an English copy of the sacred text and be done with it? Why the drudgeries of exhumation, translation, and transcription, line for line? Was it necessary that Joseph deal with ancient artifacts and spend months with palpable relics dictating paragraphs to scribes? Apparently so.

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