Chapter 8—"We Believe": Conditions of His Gospel
Statements of belief are important to some organizations, churches, and cultures. Judaism, for example, has thirteen articles of belief as do the LDS, whose declarations each begin with the phrase “We believe.” Believing foundational tenets of Christ’s gospel increases faith so they are called the Articles of Faith.
Responding to a request from John Wentworth, editor of the Chicago Democrat, Joseph submitted a masterful overview of his experiences and an appendage summarizing key beliefs of the “faith of the Latter-day Saints.” Joseph requested they “publish the account entire, ungarnished, and without misrepresentation.” Wentworth never published the thirteen statements of belief, although they were printed in the Nauvoo Times and Seasons newspaper, the Pearl of Great Price pamphlet, and later canonized as the Articles of Faith.
Joseph’s submission was not the first time a summary of beliefs was drawn up in the restored church. Several versions used primarily for missionary efforts appeared prior. Cowdery’s 1834 summary of beliefs may be the earliest version, but his account neglected to mention several crucial elements of the restored gospel, including the atonement, ordinances, scriptures, and gifts of the spirit.
Young’s 1836 rendition added ordinances and points Cowdery missed but excluded other essential beliefs. Others created or printed their own versions. In 1840 Orson Pratt expanded on ordinances in his lengthy version, correctly identifying belief as the first condition: “We believe that the first condition to be complied with on the part of sinners is to believe in God and in the sufferings and death of his Son Jesus Christ.” Ordinances that permit “mankind [to be] saved” (AF 1:3) are essential in the restored church. What are called ‘principles’ in today’s revised Articles of Faith were known to be ‘conditions’ in early years.
Faith, repentance, remission of sins, and the gift of the Holy Ghost are not guaranteed or granted by ritual alone. Joseph taught that qualifying is a necessary and serious responsibility. “Unconditional election of individuals to eternal life was not taught by the apostles. God did elect or predestinate that all those who would be saved should be saved in Christ Jesus and through obedience to the Gospel; but He passes over no man’s sins but visits them with correction, and if his children will not repent of their sins,” they have no eternal life.
While early versions describe the first laws and ordinances as conditions, Joseph knew they were ordinances that were conditioned on spiritual standing. Not long into the 20th century, the LDS significantly modified scripture, garments, ordinances, doctrines, and the priesthood organization. Around this time of major reformation, Joseph’s 4th article was also altered to read “the first principles and ordinances of the gospel” instead of “the first ordinances of the gospel.” Does this variation matter?
A principle is a law of action or “tenet which, whether true or not, serves as a rule of action or the basis of a system.” A principle is not guaranteed as truth. Scripture confirms we can build our foundation on something besides truth, but we will fall if we do. Due to the change in wording, some assume faith and repentance are the principles of the gospel, while baptism and confirmation are the ordinances, but Joseph specifically referred to these conditions, including faith and repentance, as ordinances. And the church approved it.
Understanding faith and repentance as ordinances is essential. Whatever bestows God’s power is an ordinance. Without acknowledging the power, we can easily fail to obtain it. The third Article recognizes them as the ordinances of salvation: “We believe that through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel” (AF 1:3) which begin with faith. Why the change? The LDS explained,
The decision to change Joseph’s 4th article impedes our understanding if we think faith and repentance are only principles and fail to recognize them as ordinances of godliness, or if we believe we can ascend without true faith in Him. We cannot receive priesthood, a remission of sins, or His Spirit without the power bestowed in faith and repentance.
Without faith, which is an ordinance and “an attribute” of God, He “would cease to exist” (LF 1:16) and we “would be destitute of the power necessary to enable [us] to do the will of God” (LF 7:4).
Without acting on our beliefs, there is no faith. “Faith by itself, if it is not accompanied by action, is dead” (James 2:17, NIV). While many take action without knowing God, only correct beliefs propel faith into action with power. “Faith is not only the principle of action, but of power also” (LF 1:13)—power that transforms us as we draw nearer to Him.
With action (turning to God) and power (received from God), faith moves us toward godliness. Faith’s power cannot be produced by man, although our actions and beliefs prepare us to receive it. Living faith is a divine gift offered to all who “even so much as desire to believe” and are willing to “experiment upon the word” (Alma 32:27).
Flanigan’s Articles of Faith identify faith as both a gift and power: “We believe in the powers and gifts of the everlasting gospel, viz., the gift of faith . . .” Mighty miracles are wrought through faith by an endowment of His power. We are justified through faith, which can only be received through Christ. “The just shall live by faith, but if any man draw back, my soul shall have no pleasure in him” for we must “believe to the saving of the soul” (Hebrews 10:38–39).
Faith brings assurance but, Joseph clarified, “We do not mean those evidences which are manifested by the works of creation which we daily behold with our natural eyes,” but that which is revealed to “clearly exhibit his eternal power and Godhead” (LF 2:4), “as seeing him who is invisible” (Hebrews 11:27). Faith manifests “invisible things of him from the creation of the world which are clearly seen; things which are not seen being understood by the things that are made through His eternal power” (JST Romans 1:20). “Faith is the substance of things hoped for, the evidence of things not seen” (Hebrews 11:1). In other words, faith acts in the spiritual realm, seeing or comprehending what is invisible to unbelievers, opening our understanding to that which evades our natural senses. The world at large will never accept faith’s evidence as legitimate because it cannot be witnessed by the unfaithful or proven by physical senses alone.
We can “have no faith or . . . exercise faith contrary to the plan of heaven.” As we act in faith, the Lord is bound to bless us. His Spirit transforms belief into faith, and faith into promised blessings and power. By faith we obtain hope, which is knowing that God’s promises to us will be fulfilled. Faith produces action in accordance to His will. “Blessed is she that believed, for there shall be a performance of those things which were told her of the Lord” (Luke 1:45).
“Faith comes by hearing the word of God.” Word, rhéma (G4487) means a spoken word, command, or call. Jesus taught, “Blessed are they that hear the word of the Lord and keep it” and “do it” (Luke 11:28, 8:21), for in it we acquire power and wisdom. “Whosoever heareth these sayings of mine and doeth them, I will liken him unto a wise man, which built his house upon a rock” (Matthew 7:24). But to the foolish Jesus said,
Dismissing God’s word removes His protection, a simple concept many do not understand. Ceremonial covenant making is not adequate to warrant divine privileges. Those who make covenants bear great responsibility to live up to what He requires, but failing to do it subjects us to curses and penalties. External actions or rites have no inherent power to save, but believing they do keeps us separated from God and lulls us into a false sense of security about our spiritual standing.
Hard hearts prevent us from hearing His voice, which provokes His wrath. “Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken, even that which he seemeth to have” (Luke 8:18). Believing we understand the gospel is not enough unless God has given us a sure witness. Otherwise, what we believe we have or “seemeth to have” is not ours.
Possessing His word does not guarantee it will be heard, believed, or understood so we must awaken our senses to receive it. Having access to temples, churches, and scripture increases our responsibility more than it assures our salvation. Speaking specifically to the LDS, God declared the “day cometh that they . . . will not hear the voice of the Lord . . . for they have strayed from mine ordinances, and have broken mine everlasting covenant” (D&C 1:14–15). This revelation was of such worth that it became the preface to the Doctrine & Covenants.
Have we heeded its warning or do we remain asleep?
For footnotes and references, click HERE.
Responding to a request from John Wentworth, editor of the Chicago Democrat, Joseph submitted a masterful overview of his experiences and an appendage summarizing key beliefs of the “faith of the Latter-day Saints.” Joseph requested they “publish the account entire, ungarnished, and without misrepresentation.” Wentworth never published the thirteen statements of belief, although they were printed in the Nauvoo Times and Seasons newspaper, the Pearl of Great Price pamphlet, and later canonized as the Articles of Faith.
Joseph’s submission was not the first time a summary of beliefs was drawn up in the restored church. Several versions used primarily for missionary efforts appeared prior. Cowdery’s 1834 summary of beliefs may be the earliest version, but his account neglected to mention several crucial elements of the restored gospel, including the atonement, ordinances, scriptures, and gifts of the spirit.
Young’s 1836 rendition added ordinances and points Cowdery missed but excluded other essential beliefs. Others created or printed their own versions. In 1840 Orson Pratt expanded on ordinances in his lengthy version, correctly identifying belief as the first condition: “We believe that the first condition to be complied with on the part of sinners is to believe in God and in the sufferings and death of his Son Jesus Christ.” Ordinances that permit “mankind [to be] saved” (AF 1:3) are essential in the restored church. What are called ‘principles’ in today’s revised Articles of Faith were known to be ‘conditions’ in early years.
Faith, repentance, remission of sins, and the gift of the Holy Ghost are not guaranteed or granted by ritual alone. Joseph taught that qualifying is a necessary and serious responsibility. “Unconditional election of individuals to eternal life was not taught by the apostles. God did elect or predestinate that all those who would be saved should be saved in Christ Jesus and through obedience to the Gospel; but He passes over no man’s sins but visits them with correction, and if his children will not repent of their sins,” they have no eternal life.
We believe that faith in God, and in the sufferings, death and atonement of our Lord and Savior Jesus Christ, and in his resurrection and ascension on high, and in the Holy Ghost, which is given to all who obey the gospel, and is one of the first conditions. That the next is to repent of—to confess, and to turn away from their sins, and make restitution to all whom they have injured, as far as it is in their power. That the third is to be baptized by immersion in water, in the name of the Father, Son, and Holy Ghost, ‘for remission of sins.’ And that this ordinance must be performed by one having authority, or otherwise it is of no avail. The fourth is to receive the laying on of hands, in the name of Jesus Christ, for the gift of the Holy Ghost. And this ordinance must also be administered by the Apostles, or Elders, whom the Lord Jesus has called to lay on hands, nor then is it of any advantage except to those persons who have complied with the afore-named three conditions.Pratt described a fifth “duty and privilege of the Saints thus organized upon the everlasting gospel, to believe in and enjoy all the gifts of revelation, prophecy, visions, the ministry of angels . . . [and] all the gifts as mentioned in scripture, or as enjoyed by the ancient saints.” In 1849, Flanigan included a fifth ordinance: “We believe that these ordinances are: —1st. Faith in the Lord Jesus Christ. 2nd. Repentance. 3rd. Baptism by immersion for the remission of sins. 4th. Laying on of hands for the gift of the Holy Spirit. 5th. The Lord’s Supper.” Flanigan was not the only one to include the Lord’s Supper in his statements of belief. Hyde listed it in 1850 as did Wood in 1958. In his 1840 version, Pratt separated the Lord’s Supper from the first ordinances but expounded: “Besides all these things [the first laws and ordinances], they are required to meet together as often as circumstances will permit, and partake of bread and wine, in remembrance of the broken body, and shed blood of the Lord Jesus; and in short, to continue faithful to the end, in all the duties enjoined upon them by the word and spirit of Christ.” During Joseph’s ministry the Lord’s Supper was an ordinance but not among the first ordinances. Joseph did not include this ordinance in his summary because it is a higher ordinance that follows the preparatory gospel.
While early versions describe the first laws and ordinances as conditions, Joseph knew they were ordinances that were conditioned on spiritual standing. Not long into the 20th century, the LDS significantly modified scripture, garments, ordinances, doctrines, and the priesthood organization. Around this time of major reformation, Joseph’s 4th article was also altered to read “the first principles and ordinances of the gospel” instead of “the first ordinances of the gospel.” Does this variation matter?
A principle is a law of action or “tenet which, whether true or not, serves as a rule of action or the basis of a system.” A principle is not guaranteed as truth. Scripture confirms we can build our foundation on something besides truth, but we will fall if we do. Due to the change in wording, some assume faith and repentance are the principles of the gospel, while baptism and confirmation are the ordinances, but Joseph specifically referred to these conditions, including faith and repentance, as ordinances. And the church approved it.
Understanding faith and repentance as ordinances is essential. Whatever bestows God’s power is an ordinance. Without acknowledging the power, we can easily fail to obtain it. The third Article recognizes them as the ordinances of salvation: “We believe that through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel” (AF 1:3) which begin with faith. Why the change? The LDS explained,
The reason for the adding of the word ‘principles,’ and that is the only change, was because the brethren considered when they were preparing the 1921 edition for publication of the D&C that the term ordinances did not fully cover the article completely. For instance, ‘faith’ is not an ordinance, neither is ‘repentance,’ but they are principles. Therefore we felt fully justified in making the article so that it would convey clearly just what the Prophet intended. So now it reads: ‘We believe that the first principles and ordinances are,’ and in doing this we were perfectly within the bounds of propriety. Were the Prophet here, he would fully justify our action. We have no apology to make for this addition. We have in no sense destroyed the original meaning.While perhaps the original meaning was not “destroyed,” it certainly was diluted. How can anyone a century later claim to know what Joseph intended if it differs from what he consistently taught? If Joseph wanted faith to be limited to a principle, he would have called it that. Joseph acknowledged there are principles of faith, but he identified faith as an ordinance and specifically defined the first principle of Christ’s gospel:
The first principle of the gospel [is] to know for a certainty the character of God and to know that we may converse with Him as one man converses with another, and that he was once a man like us, and the Father was once on an earth like us . . . [and] be heirs of God and joint heirs with Jesus Christ. What is it? To inherit the same glory, the same power and the same exaltation, until you ascend the throne of eternal power the same as those who are gone before . . . It is plain beyond disputation, and you thus learn some of the first principles of the gospel.To claim principles is superior in meaning to ordinances is evidence of deteriorating knowledge. The first ordinances—faith in the Lord Jesus Christ and repentance—are directly tied to Aaronic priesthood keys, means of receiving priesthood power. Because faith bestows degrees of God’s power, it must be an ordinance since the power of godliness is manifest in the ordinances.
The decision to change Joseph’s 4th article impedes our understanding if we think faith and repentance are only principles and fail to recognize them as ordinances of godliness, or if we believe we can ascend without true faith in Him. We cannot receive priesthood, a remission of sins, or His Spirit without the power bestowed in faith and repentance.
Faith in the Lord Jesus Christ is also the initial ordinance in the plan of life and salvation. An ordinance is a religious rite or ceremony which, among other things, is a channel through which divine mercy and power are given to man. In this sense, faith in Jesus Christ qualifies as an ordinance. First, it is a channel through which divine power is given to man. Second, it is the basis of the over-all program by which the full blessings of salvation are given.Faith, “when understood, leads the mind back to the beginning, and carries it forward to the end; or in other words, from eternity to eternity” (LF 7:5). Since faith is the “foundation of all righteousness” (LF 1:1) and the means to obtain a crown of righteousness, God desires to teach us “the necessity of living by faith, and the impossibility there was of their enjoying the blessedness of eternity without it” (LF 7:6).
Without faith, which is an ordinance and “an attribute” of God, He “would cease to exist” (LF 1:16) and we “would be destitute of the power necessary to enable [us] to do the will of God” (LF 7:4).
Without acting on our beliefs, there is no faith. “Faith by itself, if it is not accompanied by action, is dead” (James 2:17, NIV). While many take action without knowing God, only correct beliefs propel faith into action with power. “Faith is not only the principle of action, but of power also” (LF 1:13)—power that transforms us as we draw nearer to Him.
With action (turning to God) and power (received from God), faith moves us toward godliness. Faith’s power cannot be produced by man, although our actions and beliefs prepare us to receive it. Living faith is a divine gift offered to all who “even so much as desire to believe” and are willing to “experiment upon the word” (Alma 32:27).
Flanigan’s Articles of Faith identify faith as both a gift and power: “We believe in the powers and gifts of the everlasting gospel, viz., the gift of faith . . .” Mighty miracles are wrought through faith by an endowment of His power. We are justified through faith, which can only be received through Christ. “The just shall live by faith, but if any man draw back, my soul shall have no pleasure in him” for we must “believe to the saving of the soul” (Hebrews 10:38–39).
For by grace you have been saved through faith, and that not of yourselves, it is the gift of God. (Ephesians 2:8)“By faith” Abel “obtained witness that he was righteous, God testifying of his gifts” (Hebrews 11:4). The RV margin notes, “God bearing witness in respect over his gifts” received “by faith.” Enlightenment and other assurances testify of faith’s power. Hupostasis (G5287), translated as evidence, assurance, or confidence, is a firm foundation but it also means a reality. Realizing divine power occurs only after faith in the Lord has grown and is tried. From huphistemi, to make stand (G2476) with authority (G5259), assurances are guaranteed if we fulfill covenant terms and align with God’s true order.
Faith brings assurance but, Joseph clarified, “We do not mean those evidences which are manifested by the works of creation which we daily behold with our natural eyes,” but that which is revealed to “clearly exhibit his eternal power and Godhead” (LF 2:4), “as seeing him who is invisible” (Hebrews 11:27). Faith manifests “invisible things of him from the creation of the world which are clearly seen; things which are not seen being understood by the things that are made through His eternal power” (JST Romans 1:20). “Faith is the substance of things hoped for, the evidence of things not seen” (Hebrews 11:1). In other words, faith acts in the spiritual realm, seeing or comprehending what is invisible to unbelievers, opening our understanding to that which evades our natural senses. The world at large will never accept faith’s evidence as legitimate because it cannot be witnessed by the unfaithful or proven by physical senses alone.
We can “have no faith or . . . exercise faith contrary to the plan of heaven.” As we act in faith, the Lord is bound to bless us. His Spirit transforms belief into faith, and faith into promised blessings and power. By faith we obtain hope, which is knowing that God’s promises to us will be fulfilled. Faith produces action in accordance to His will. “Blessed is she that believed, for there shall be a performance of those things which were told her of the Lord” (Luke 1:45).
“Faith comes by hearing the word of God.” Word, rhéma (G4487) means a spoken word, command, or call. Jesus taught, “Blessed are they that hear the word of the Lord and keep it” and “do it” (Luke 11:28, 8:21), for in it we acquire power and wisdom. “Whosoever heareth these sayings of mine and doeth them, I will liken him unto a wise man, which built his house upon a rock” (Matthew 7:24). But to the foolish Jesus said,
Why do ye not understand my speech? even because ye cannot hear my word . . . I say the truth, why do ye not believe me? He that is of God heareth God’s words: ye therefore hear them not because ye are not of God. (John 8:43, 46–47)Joseph said they “cannot bear my word . . . He that is of God receiveth God’s words; ye therefore receive them not because ye are not of God” (JST John 8:43, 47). “Faith comes not by signs but by hearing the word of God.” Shama (H8085), hear, is more than physically hearing. It means to comprehend, understand, and listen carefully with intent to obey. Hearing receives truth and is obedient to it. Hearing Christ is so important that it was the first commandment God gave in this dispensation.
Dismissing God’s word removes His protection, a simple concept many do not understand. Ceremonial covenant making is not adequate to warrant divine privileges. Those who make covenants bear great responsibility to live up to what He requires, but failing to do it subjects us to curses and penalties. External actions or rites have no inherent power to save, but believing they do keeps us separated from God and lulls us into a false sense of security about our spiritual standing.
Hard hearts prevent us from hearing His voice, which provokes His wrath. “Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken, even that which he seemeth to have” (Luke 8:18). Believing we understand the gospel is not enough unless God has given us a sure witness. Otherwise, what we believe we have or “seemeth to have” is not ours.
Which of them has stood in the council of the Lord to see and hear His word? Who has given heed to His word and obeyed it? (Jeremiah 23:18, Berean)Enoch declared, “Hear, ye men of old time, and see!” (1 Enoch 37:2). True prophets both ‘see and hear’ the Lord.
Possessing His word does not guarantee it will be heard, believed, or understood so we must awaken our senses to receive it. Having access to temples, churches, and scripture increases our responsibility more than it assures our salvation. Speaking specifically to the LDS, God declared the “day cometh that they . . . will not hear the voice of the Lord . . . for they have strayed from mine ordinances, and have broken mine everlasting covenant” (D&C 1:14–15). This revelation was of such worth that it became the preface to the Doctrine & Covenants.
Have we heeded its warning or do we remain asleep?
For footnotes and references, click HERE.