Chapter 6—The Foundation of Faith
Belief has a crucial role in the development of faith. Many
believe in God but fail to obtain His power. The first ordinances of His
gospel require that we have a correct idea of the nature and attributes
(what faith is) of God (the object upon which faith rests), and the
salvation, power, and knowledge granted through faith in the Lord Jesus
Christ (the effects that flow from faith).
In spite of statements to the contrary, belief and faith are related but not synonymous. Belief, the precursor to faith, is a “mental or intellectual assent or acceptance of a particular principle,” while “faith is the power to act in and through the Holy Spirit in a true expression of belief in God.” We can believe things without having faith, but faith in the Lord requires that we believe Him.
Faith in the Lord is central to the divine plan because it draws us nearer to Him. More than just knowing He exists, faith moves us toward God with firmness, power, and conviction. Faith increases until we have “an actual knowledge” (LF 3:5). Faith’s Latin root means to trust and its Greek origin is to conciliate—to be in good favor, to bring together, or unite. To reconcile is Christ’s work, drawing us to Him after a period of separation. His laws and ordinances are the roadmap to reconciliation.
By choosing to align our beliefs with His gospel and relying on Him as the source of our strength, He becomes the object of our faith. Though we can have faith in that “declared by another, resting on his authority and veracity, without other evidence,” our trust and confidence must be “in the Lord Jesus Christ” (AF 1:4) for salvation, for faith in Christ cannot fail. Putting faith in others forfeits salvation because salvation comes no other way except through Christ.
“When a man works by faith, he works by mental exertion instead of physical force” (LF 7:3). “It is by faith that miracles are wrought; and it is by faith that angels appear . . . By the ministering of angels and by every word which proceeded forth out of the mouth of God, men began to exercise faith in Christ” (Moroni 7:37, 25).
“I will show unto the Gentiles their weakness, and I will show unto them that faith, hope and charity bringeth unto me—the fountain of all righteousness” (Ether 12:28), but most refuse.
If men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them. (Ether 12:27)
In 16th century A.D., Martin Luther broke from institutional religion’s oppressed form of Christianity. Many divinely orchestrated events led him to realize error in the traditions he was taught to believe.
Into the 19th century, others experienced the same desire which prepared them for the prophesied restoration. Parley Pratt “diligently searched the Scriptures, and prayed to God to open my mind that I might understand them; and he had poured his Spirit and understanding into my heart, so that I did understand the Scriptures in a good degree, the letter of the Gospel, its forms and first principles in their truth, as they are written in the Bible. These things were opened to my mind; but the power, the gifts, and the authority of the Gospel I knew were lacking, and did really expect that they would be restored because I knew that the things that were predicted could never be fulfilled until that power and that authority were restored.”
Similarly, Wilford Woodruff did not join any church at the time but sought God “to restore the ancient Gospel, to restore the ancient gifts, to restore the ancient power, and he received a promise from God . . . that the time would come when the true Gospel would be restored.” Like others, Benjamin Brown personally received “a chain of testimonies” from “the Spirit of the Lord” that a restoration of truth and spiritual gifts was coming. Only a year or two before Joseph was born in 1805, his mother Lucy Mack Smith had a dream that “the true gospel,” even “the pure and undefiled gospel of the Son of God,” would be restored and accepted by her family.
In this latter dispensation, no better example of faith’s culmination in knowledge exists than Joseph Smith’s experiences that paved the way for this long-awaited restoration. Joseph’s history describes “an unusual excitement on the subject of religion” where the “whole district of country seemed affected by it, and great multitudes united themselves to the different religious parties, which created no small stir and division among the people” (JS–History 1:5). Many professed support of freedom in religious belief, but
Because he believed God, Joseph could ask in faith, for it was God alone whom he sought for truth and knowledge. Joseph’s sincere desire for truth drove him to experiment on the word and pray aloud ‘amidst all his anxieties.’ Faith enabled him to withstand the “marvelous power” of the dark side which seized upon him as he prayed. Joseph described feeling “despair” and pending “destruction,” but he did not mention fear.
Faith brings power, but fear gives power to evil. “Persons whose minds are under doubts and fears cannot have unshaken confidence, and where unshaken confidence is not, there faith is weak, and where faith is weak, the persons will not be able to contend against all the opposition, tribulations, and afflictions which they will have to encounter in order to be heirs of God and joint heirs with Christ Jesus; and they will grow weary in their minds, and the adversary will have power over them and destroy them” (LF 6:12).
In spite of opposition, Joseph remained strong and held to God’s word. In return for his faithfulness, Joseph received divine knowledge.
Joseph said, “The first and fundamental principle of our holy religion is that we believe that we have a right to embrace all [truth] without being . . . prohibited by the creeds” of men. Commandments of men, even if they have “a form of godliness,” are “an abomination in his sight” because they deny His power.
Paul prophesied “that in the last days, perilous times shall come” as the nation is filled with “lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away . . . [They are] ever learning and never able to come to the knowledge of the truth” (2 Timothy 3:1, 4–5, 7). Alternately “they will hold to an outward form of godliness but deny its power” (ISV). “They will act religious but they will reject the power that could make them godly” (NIV).
Professors—those who profess to know Him—are persuasive but lack understanding. Their form of the gospel believes professing faith propels us into a relationship with God that He is obligated to recognize, but this is error. They “resist the truth: men of corrupt minds, reprobate concerning the faith” required to access His power (2 Timothy 3:8). They “do err therefore, because [they] know not, and understand not the Scriptures, neither the power of God” (JST Mark 12:28).
Not being careful with truth bring apostasy. Once deviation occurs, it is difficult to return to pure truth without a restoration. The faithful “early Christians knew they were approaching a tunnel.” Having drifted from its divine origin, “they were acutely aware of ‘the terrible possibility of apostasy for the church’—not merely apostasy from it, and never doubted ‘the general apostasy which would precede the coming of the Messiah . . . [Sadly,] the church which comes out of the tunnel is not the church . . . that went into it . . . having passed through the tunnel and losing its most precious possessions in the process.” Tragically, most are oblivious to the terrible loss and continue as if all is well.
Again in the last days “even every one” of the churches strays, being defiled, polluted, and denying God’s power. Moroni confirms to those reading the Book of Mormon that it includes “your churches.” If parts of His gospel are lost, misunderstood, deemed insignificant, or rejected, we only have a form of religion that lets us feel secure but offers no legitimate promises or priesthood. “Wo to them that are at ease in Zion and to those who feel secure” (Amos 6:1, HCSB). While many believe they have truth, they are only converted “as they were pleased to call it” (JS–History 1:6).
Jesus knew the need for restoration when His gospel is corrupted. Sewing new cloth on an old torn garment cannot suffice, neither can putting new wine in a dry wineskin. While restoration makes it whole, reformation weakens and damages its integrity, making it useless. When all churches stray, God’s house must be “set in order” again (D&C 85:7).
In spite of the resistance and persecution that followed, Joseph was satisfied knowing he must wait on the Lord and not join any sect that became corrupted.
But “there shall be among them those who will not believe” (3 Nephi 21:9). Paul felt “great sorrow and unceasing anguish in my heart” when glorious opportunities were refused: “the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship, and the promises” (Romans 9:2, 4–5, NIV). Joseph clarifies these are the glorious “promises which are made unto the Fathers” (JST Romans 9:5), the very blessings Abraham diligently sought (Abraham 1:2).
The covenant makes it possible to accessing blessings but having the covenant is no guarantee we will obtain them. A covenant is a binding agreement willingly made between God and man with fixed terms. Obedience brings blessings, but forsaking it brings curses and penalties. God “set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live” (Deuteronomy 30:19).
For footnotes and references, click HERE.
In spite of statements to the contrary, belief and faith are related but not synonymous. Belief, the precursor to faith, is a “mental or intellectual assent or acceptance of a particular principle,” while “faith is the power to act in and through the Holy Spirit in a true expression of belief in God.” We can believe things without having faith, but faith in the Lord requires that we believe Him.
Faith in the Lord is central to the divine plan because it draws us nearer to Him. More than just knowing He exists, faith moves us toward God with firmness, power, and conviction. Faith increases until we have “an actual knowledge” (LF 3:5). Faith’s Latin root means to trust and its Greek origin is to conciliate—to be in good favor, to bring together, or unite. To reconcile is Christ’s work, drawing us to Him after a period of separation. His laws and ordinances are the roadmap to reconciliation.
By choosing to align our beliefs with His gospel and relying on Him as the source of our strength, He becomes the object of our faith. Though we can have faith in that “declared by another, resting on his authority and veracity, without other evidence,” our trust and confidence must be “in the Lord Jesus Christ” (AF 1:4) for salvation, for faith in Christ cannot fail. Putting faith in others forfeits salvation because salvation comes no other way except through Christ.
Let us here observe that the real design which the God of heaven had in view in making the human family acquainted with his attributes was that they, through the ideas of the existence of his attributes, might be enabled to exercise faith in him, and through the exercise of faith in him, might obtain eternal life. For without the idea of the existence of the attributes which belong to God, the minds of men could not have power to exercise faith on him so as to lay hold upon eternal life.
The God of heaven, understanding most perfectly the constitution of human nature and the weakness of man, knew what was necessary to be revealed and what ideas must be planted in their minds in order that they might be enabled to exercise faith in him unto eternal life. (LF 4:2)A personal relationship between man and God, true faith can never be taken from us, although it will diminish if we fail to nourish it. We must some degree of faith before we can exercise it. Exercising faith invokes imagery of hard work, discipline, and repetition to gain strength and results. Otherwise, we will atrophy spiritually.
“When a man works by faith, he works by mental exertion instead of physical force” (LF 7:3). “It is by faith that miracles are wrought; and it is by faith that angels appear . . . By the ministering of angels and by every word which proceeded forth out of the mouth of God, men began to exercise faith in Christ” (Moroni 7:37, 25).
“I will show unto the Gentiles their weakness, and I will show unto them that faith, hope and charity bringeth unto me—the fountain of all righteousness” (Ether 12:28), but most refuse.
If men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them. (Ether 12:27)
In 16th century A.D., Martin Luther broke from institutional religion’s oppressed form of Christianity. Many divinely orchestrated events led him to realize error in the traditions he was taught to believe.
[Luther] at first gave himself up to all the observances which the Church enjoined for the expiation of sin. One day, wishing to obtain an indulgence promised by the pope to all who should ascend on their knees what is called Pilate’s Staircase, the Saxon monk was humbly creeping up those steps, which he was told had been miraculously transported from Jerusalem to Rome. While he was performing this meritorious act, he thought he heard a voice of thunder crying from the bottom of his heart, as at Wittenberg and Bologna, ‘The just shall live by faith.’
These words twice before struck him like the voice of an angel from God. They now resounded unceasingly and powerfully within him. He rose in amazement from the steps up which he was dragging his body; he shuddered at himself; he was ashamed of seeing to what a depth superstition had plunged him. Therefore he fled far from the scene of his folly.Luther’s awakening helped lay the framework for a future latter-day restoration. It severed the monopoly of blind faith and institutional worship that kept people in sin and darkness, offering instead enlightenment and faith in God. Others also awaited the glorious restoration of pure truth. In 1630, Roger Williams sailed to America for religious freedom and observed, “There is no regularly constituted church on earth, nor any person qualified to administer any church ordinances; nor can there be until new apostles are sent by the Great Head of the Church for whose coming I am seeking.” It is written, “Williams strongly contrasted the church of his own day, a church scattered in the wilderness, with Christianity in its authentic form. He believed that the glorious church of the latter days would bring the godly out of the wilderness by repristinating the doctrine, discipline, and spiritual authority of ancient, apostolic Christianity. This primitivism constituted a characteristic emphasis of his piety; the goal of God’s providential plan for his church was the precise restoration of its original pattern, and Williams now awaited the apostles whose preaching would bring that plan to realization.”
Into the 19th century, others experienced the same desire which prepared them for the prophesied restoration. Parley Pratt “diligently searched the Scriptures, and prayed to God to open my mind that I might understand them; and he had poured his Spirit and understanding into my heart, so that I did understand the Scriptures in a good degree, the letter of the Gospel, its forms and first principles in their truth, as they are written in the Bible. These things were opened to my mind; but the power, the gifts, and the authority of the Gospel I knew were lacking, and did really expect that they would be restored because I knew that the things that were predicted could never be fulfilled until that power and that authority were restored.”
Similarly, Wilford Woodruff did not join any church at the time but sought God “to restore the ancient Gospel, to restore the ancient gifts, to restore the ancient power, and he received a promise from God . . . that the time would come when the true Gospel would be restored.” Like others, Benjamin Brown personally received “a chain of testimonies” from “the Spirit of the Lord” that a restoration of truth and spiritual gifts was coming. Only a year or two before Joseph was born in 1805, his mother Lucy Mack Smith had a dream that “the true gospel,” even “the pure and undefiled gospel of the Son of God,” would be restored and accepted by her family.
In this latter dispensation, no better example of faith’s culmination in knowledge exists than Joseph Smith’s experiences that paved the way for this long-awaited restoration. Joseph’s history describes “an unusual excitement on the subject of religion” where the “whole district of country seemed affected by it, and great multitudes united themselves to the different religious parties, which created no small stir and division among the people” (JS–History 1:5). Many professed support of freedom in religious belief, but
notwithstanding the great love which the converts to these different faiths expressed at the time of their conversion, and the great zeal manifested by the respective clergy, who were active in getting up and promoting this extraordinary scene of religious feeling in order to have everybody converted, as they were pleased to call it, let them join what sect they pleased; yet when the converts began to file off, some to one party and some to another, it was seen that the seemingly good feelings of both the priests and the converts were more pretended than real; for a scene of great confusion and bad feeling ensued—priest contending against priest, and convert against convert; so that all their good feelings one for another, if they ever had any, were entirely lost in a strife of words and a contest about opinions. (JS–History 1:6)Precepts of men were also abundant in the 19th century. Zealous priests “used all the powers of both reason and sophistry to prove [other religions’] errors, or, at least, to make the people think they were in error” (JS–History 1:9). This was the scene for young Joseph, whose strong desire for truth caused him to wrestle with his beliefs. Combined social pressure, religious traditions, family opinion, and conflict among priests caused him “serious reflection and great uneasiness” as he struggled to find the truth (JS–History 1:8). Although he attended meetings as occasion permit, Joseph kept himself “aloof from all these parties” while he sought his answer. He found it “impossible . . . to come to any certain conclusion who was right and who was wrong” based on circumstances (JS–History 1:8).
In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it? (JS–History 1:10)While not easy—Joseph called it “laboring under the extreme difficulties” (JS–History 1:11)—a wrestle with beliefs is necessary to find truth. His sincere pondering and study led him to know that darkness covered the earth, so finding truth was a great challenge. Many established religions had roots in original Christianity but deviating from it left the churches with only a form of godliness and partial truth. Had he relied on preachers, friends, or family, Joseph would never have found the knowledge he was seeking. Joseph then made the most impacting decision of his life—not knowing what to believe, he decided whom to believe. He turned to and believed God’s word: “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). He describes,
Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible.
At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to ‘ask of God,’ concluding that if he gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture. (JS–History 1:12–13)Merely asking did not warrant a glorious response. All who seek wisdom must “ask in faith, nothing wavering” because without faith we cannot “receive any thing of the Lord” (James 1:6–7).
Because he believed God, Joseph could ask in faith, for it was God alone whom he sought for truth and knowledge. Joseph’s sincere desire for truth drove him to experiment on the word and pray aloud ‘amidst all his anxieties.’ Faith enabled him to withstand the “marvelous power” of the dark side which seized upon him as he prayed. Joseph described feeling “despair” and pending “destruction,” but he did not mention fear.
Faith brings power, but fear gives power to evil. “Persons whose minds are under doubts and fears cannot have unshaken confidence, and where unshaken confidence is not, there faith is weak, and where faith is weak, the persons will not be able to contend against all the opposition, tribulations, and afflictions which they will have to encounter in order to be heirs of God and joint heirs with Christ Jesus; and they will grow weary in their minds, and the adversary will have power over them and destroy them” (LF 6:12).
In spite of opposition, Joseph remained strong and held to God’s word. In return for his faithfulness, Joseph received divine knowledge.
I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him! (JS–History 1:16–17)Joseph’s struggle with belief prepared him to receive truth from Christ Himself, a privilege that has since been largely ignored then denied by the LDS. He did not know his prayer would begin the anticipated restoration or open a dispensation. His “object in going to inquire of the Lord was to know which of all the sects was right” (JS–History 1:18). Christ told Joseph that His gospel had become corrupted then delivered a sobering description of the state of Christianity. Joseph describes,
No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join. I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that ‘they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.’ He again forbade me to join with any of them; and many other things did he say unto me, which I cannot write at this time. (JS–History 1:18–20)God told Joseph to join no church that possessed a form of godliness. “None of them were right, that they were all wrong, and that the Everlasting Covenant was broken” because of it.
Joseph said, “The first and fundamental principle of our holy religion is that we believe that we have a right to embrace all [truth] without being . . . prohibited by the creeds” of men. Commandments of men, even if they have “a form of godliness,” are “an abomination in his sight” because they deny His power.
Paul prophesied “that in the last days, perilous times shall come” as the nation is filled with “lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away . . . [They are] ever learning and never able to come to the knowledge of the truth” (2 Timothy 3:1, 4–5, 7). Alternately “they will hold to an outward form of godliness but deny its power” (ISV). “They will act religious but they will reject the power that could make them godly” (NIV).
Professors—those who profess to know Him—are persuasive but lack understanding. Their form of the gospel believes professing faith propels us into a relationship with God that He is obligated to recognize, but this is error. They “resist the truth: men of corrupt minds, reprobate concerning the faith” required to access His power (2 Timothy 3:8). They “do err therefore, because [they] know not, and understand not the Scriptures, neither the power of God” (JST Mark 12:28).
Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. (Romans 13:2)The revelation that the pure gospel was no longer intact—but that God was willing to speak to us if we put our trust in Him—did not go over well with the priests and zealous ‘believers.’ Joseph Smith witnessed firsthand the hypocrisy of religious organizations whose members were the most aggressive in persecuting and casting him out, without attempting to reclaim him. Persecution is the lot of the faithful. Joseph “was hated and persecuted for saying that I had seen a vision,” but he dare not deny it and offend God. At this time many had a “great love” for their respective faiths and there was “great zeal manifested by the respective clergy” (JS–History 1:6) but zeal is not enough. Many “have a zeal of God, but not according to knowledge” (Romans 10:2). Zealousness for religion cannot bring knowledge unless accompanied by real faith.
Not being careful with truth bring apostasy. Once deviation occurs, it is difficult to return to pure truth without a restoration. The faithful “early Christians knew they were approaching a tunnel.” Having drifted from its divine origin, “they were acutely aware of ‘the terrible possibility of apostasy for the church’—not merely apostasy from it, and never doubted ‘the general apostasy which would precede the coming of the Messiah . . . [Sadly,] the church which comes out of the tunnel is not the church . . . that went into it . . . having passed through the tunnel and losing its most precious possessions in the process.” Tragically, most are oblivious to the terrible loss and continue as if all is well.
Again in the last days “even every one” of the churches strays, being defiled, polluted, and denying God’s power. Moroni confirms to those reading the Book of Mormon that it includes “your churches.” If parts of His gospel are lost, misunderstood, deemed insignificant, or rejected, we only have a form of religion that lets us feel secure but offers no legitimate promises or priesthood. “Wo to them that are at ease in Zion and to those who feel secure” (Amos 6:1, HCSB). While many believe they have truth, they are only converted “as they were pleased to call it” (JS–History 1:6).
Jesus knew the need for restoration when His gospel is corrupted. Sewing new cloth on an old torn garment cannot suffice, neither can putting new wine in a dry wineskin. While restoration makes it whole, reformation weakens and damages its integrity, making it useless. When all churches stray, God’s house must be “set in order” again (D&C 85:7).
In spite of the resistance and persecution that followed, Joseph was satisfied knowing he must wait on the Lord and not join any sect that became corrupted.
I had now got my mind satisfied so far as the sectarian world was concerned—that it was not my duty to join with any of them, but to continue as I was until further directed. I had found the testimony of James to be true—that a man who lacked wisdom might ask of God, and obtain, and not be upbraided. (JS–History 1:26)Joseph’s account is valuable for many reasons, including that it documents his experiences realizing the first ordinances. By experimenting on the word, he received a sure testimony that if we sincerely ask God for truth, He will commune with us. God will make all things known to “even the least saint” who qualifies.
But “there shall be among them those who will not believe” (3 Nephi 21:9). Paul felt “great sorrow and unceasing anguish in my heart” when glorious opportunities were refused: “the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship, and the promises” (Romans 9:2, 4–5, NIV). Joseph clarifies these are the glorious “promises which are made unto the Fathers” (JST Romans 9:5), the very blessings Abraham diligently sought (Abraham 1:2).
The covenant makes it possible to accessing blessings but having the covenant is no guarantee we will obtain them. A covenant is a binding agreement willingly made between God and man with fixed terms. Obedience brings blessings, but forsaking it brings curses and penalties. God “set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live” (Deuteronomy 30:19).
For footnotes and references, click HERE.