I asked two questions about king Benjamin’s people at the end of part one, “Was this their first experience with repentance?” and “Was this their first experience with the Holy Ghost?”
I think the obvious answer is no. The people of king Benjamin had established the church and built a temple many years prior to receiving a remission of their sins as recorded in Mosiah 4:3. They followed Christ by living the same gospel principles we do today. They had faith in Jesus Christ, repented, received baptism for the remission of sins, and the laying on of hands for the gift of the Holy Ghost. The Book of Mormon says they had prophets and holy men and “…they did speak the word of God with power and with authority…” However, with all this they had never fully completed their baptism covenant by receiving a remission of their sins until the day king Benjamin had gathered them together. They had repented and had experiences with the Holy Ghost but they had never received a remission of sins by fire and the Holy Ghost.
Remember, we learned in part 1 that the Savior taught that a remission of sins comes through the baptism of fire and the Holy Ghost (3 Nephi 12:2), therefore, we can conclude that a remission of sins and repentance are not the same thing, and “fire and the Holy Ghost” and the gift of the Holy Ghost are not the same. King Benjamin’s people experienced something new, something they had never before experienced. It’s evident from this account that there are dimensions of repentance, and the Holy Ghost being taught in these chapters, that invites our study.
This is a new idea for most of those who are reading this, so I’ll repeat it for emphasis. The Book of Mormon teaches the doctrine of “forgiveness” and the doctrine of “remission of sins” are different, separate kinds of experiences. The Book of Mormon also teaches that the Holy Ghost is manifested in different ways—three to be exact.
With the example of king Benjamin’s people in mind it becomes apparent to the student of the Book of Mormon that there is more to the doctrine of repentance and the Holy Ghost than is generally recognized.
Before going on, I should say that I’ve talked to several gospel scholars (BYU and elsewhere) about this subject and some knew about it while others didn’t. Those who know about it understand it as I do.
First, on the difference between “forgiveness” and “remission of sins”, so far I have found just one LDS writer who has written on this subject.
Blaine Yorgason wrote:
“Forgiveness Not Always a Remission of Sins…there can be a difference between being forgiven of a sin and obtaining a remission of sins.
If a person commits a particular sin and then feels bad enough about it to confess it in humility and ask forgiveness of the Lord, he or she is freely forgiven of that sin…In our day the Lord has said, “I, the Lord, forgive sins unto those who confess their sins before me and ask forgiveness” (D&C 64:7).
Interestingly, this forgiveness seems to be granted even though the person may be committing other sins at the time. Thus, one who enjoys lusting may at the same time repent of and obtain forgiveness for stealing or lying. Or one who gossips may repent of and obtain forgiveness for immorality.
Unfortunately, such a person, while blessed with forgiveness for all the sins he chooses to repent of, nevertheless “persists in his own carnal nature” because he is intentionally going “on in the ways of sin and rebellion against God.” Because he has not repented of all his sins, he “remaineth in his fallen state and the devil hath all power over him” (Mosiah 16:5)… That is why forgiveness of some or even most of our sins is not, never has been, and never will be sufficient to bring us to Christ. Even though we are blessed for having repented of some things, we are not granted peace and joy through a complete remission of our sins…” I Need Thee Every Hour, by Blaine M. Yorgason, p. 113-115.
Brother Yorgason’s book was published in 2003 by Deseret Book. This means it passed the rigorous reviews of the church owned publishing company.
As followers of Christ we can repent of our sins in two ways. We can repent of them individually; one here and one there, or we can repent of all of our sins. The difference lies in our heart. Many of us have sins that are favorites and we don’t want to give them up. We learn to live with them by rationizing or ignoring them.
One of the difficulties in understanding the scriptures, as I’ve already mentioned, is that the prophets Heavenly Father provides for us to learn from lived at different time, understood the doctrines in different ways, and used a variety of terms to describe their understanding.[1]
As followers of Christ and students of the scriptures who should be “feasting on the words of Christ”, we’re left with the task of learning the doctrines, “line upon line, precept upon precept, here a little and there a little… ”.
So let’s take a look at what the current thought is on the various ways humankind can experience the Holy Ghost.
To begin with, I’ll turn to the prophet Nephi. In 2 Nephi 31:13 he says something that caught my attention many years ago.
…witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism—yea, by following your Lord and your Savior down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout praises unto the Holy One of Israel.
Nephi lays out three kinds of baptism in this verse:
1. Baptism by water
2. Baptism by the Holy Ghost (we would call this in our day the gift of the Holy Ghost because it comes as a result of baptism).
3. Baptism by “fire and the Holy Ghost”.
Nephi breaks down our experience with the Holy Ghost into two parts after receiving water baptism, “…behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost…”
BYU professor, and associate dean, Kent P. Jackson in his 1987, Studies in Scripture Volume 7, p. 224-225, published by Deseret Book, included the following commentary on Nephi’s writings on the Doctrine of Christ:
Such a baptism involves more than the physical ordinance. It has three components: baptism in water, baptism of the Holy Ghost, and the baptism of fire. “All three baptisms,” said Joseph Smith, “make one.” He explained: “The baptism of water, without the baptism of fire and the Holy Ghost attending it, is of no use; they are necessarily and inseparably connected.” All three components of baptism are essential if one is to be born again. “For by the water [baptism] ye keep the commandment; by the Spirit [baptism] ye are justified, and by the blood [baptism of fire] ye are sanctified.” (Moses 6:60.) It was the baptism of fire—administered by the Holy Ghost—that King Benjamin’s people received. (See Mosiah 4:3.) It was this culminating baptism that brought them the remission of sins and “peace of conscience.” It was through this baptism that they were “born of God” and thereby acquired his spiritual image in their countenances, even as a child’s physical features and mannerisms reflect those of its parents.
Last year at BYU Education Week I attended a class taught by a BYU religion teacher and to my surprise he taught the following:
He drew an ascending staircase with four steps and labeled them starting at the bottom,
4. The Baptism of Fire (Born Again, Mighty Change, Remission of Sins)
3. Gift of the Holy Ghost (Priesthood Ordinance)
2. Power of the Holy Ghost (brings testimony)
1. Light of Christ (conscience)
Summary
A baptized member of the church can repent and receive a forgiveness of individual sins. They can also receive the gift of the Holy Ghost (1 Nephi 10:17). When ready, based on the Lord’s will, a person can advance by receiving a remission of sins by fire and the Holy Ghost wherein they are born again, cleansed from sin, receiving a the mighty change of heart—fully converted, becoming a son or daughter of Christ.
[1] The scripture use various terms to refer to being “born again”. These include: remission of sins, converted, son or daughter of Christ, baptism of fire, sanctified, justified, and cleansed. When these words are used in many, but not all instances it could mean the same as born again.
In part 1, you quoted from 3 Nephi 27 regarding the need to be sanctified. I believe, as you do, that repenting and be forgiven of our sins is not sufficient. If we are not cleansed and sanctified by the Holy Ghost, we will not be found spotless at judgment and will not be allowed to enter His kingdom. If this baptism by fire and the Holy Ghost is so critical for our eternal salvation, why do you think it gets so little attention in the church?
Good question. I don’t know the answer for sure, but my theory is that the leaders are focused on teaching the very basics. Those who are moving beyond the basics need to travel, for the most part, on their own (with the guidance of the Spirit).
In part three of my of my essay on fire and the Holy Ghost I will touch on a few more things that might be of interest to you. One thing I’ve noticed as I’ve read the Book of Mormon, it doesn’t teach being born again with the same intensity as it does other doctrines. For example, none of those who were born again were seeking it–they seem to have stumbled on to it. I wonder if the answer to your question might be found in this observation.
I think we must allow for the process of understanding to come to us “line upon line, precept upon precept, here a little and there a little”.
I would classify Enos as one who diligently sought for a remission of his sins, and received it. He prayed all day and into the night to receive it.
In Alma 22, the father of King Lamoni was willing to give away all his sins to know God and be saved in the last day. I would suggest this is again a desire expressed and fulfilled.
I would have to say that the people of King Benjamin were brought to a point where they recognized their situation and asked to ‘receive a forgiveness of our sins, and our hearts may be purified.’ In my opinion, they were also seeking the purging of their sins.
Had Alma the younger not called out to Christ, he would not have experienced being born again. Did he not call out for help?
The 300 Lamanites were taught by Aminadab that they must repent and call upon Christ to be ‘saved.’ They were reminded of the teaching the they received by Alma, Amulek, and Zeezrom. They then proceeded to exert faith and pray until the darkness was dispersed.
How do you suggest that ‘none of those who were born again were seeking it?’ Some may have not struggled as much but, as I read it, they all demonstrated repentance and called upon God for the blessing.
How can it be ‘line upon line’ when 2 Nephi 31:18 tells us that the baptism of fire and the Holy Ghost is the GATE to the strait and narrow way? I would classify a gate as an entry point. I understand that you have an innate desire to uphold the general authorities right or wrong. We will have to agree to disagree on this point.
Spektator–
I appreciate getting into the details with you. I like it when you make me think. This allows for new discovery and weeding out any errors.
Enos went to hunt beast in the forest. He doesn’t indicate that prior to the hunting trip he had been interested in calling on the Lord. It wasn’t until he was already on the hunting trip that he started thinking about his father’s words, eternal life, and the joy of the saints. It appears that the Spirit of the Lord came upon him while he was thinking about these things and caused them to sink deep into his heart. In my opinion, this gave him the Spiritual energy to call upon the Lord all day and into the night.
The same thing occurred with king Lamoni, king Benjamin’s people, Alma the younger, Aminadab, and the Lamanites. Prior to their experiences they hadn’t been earnestly seeking the Lord. It came to them out of the blue, but as you pointed out, when it came they embraced it. That is why I say none of them were seeking it.
Regarding your point about the use of the word GATE: I don’t think the word gate means the absolute beginning. From my reading of the Book of Mormon I see the path to the gate Nephi is referring to preceded by: 1. the Holy Ghost, 2. the gift of the Holy Ghost, and then the gate is fire and the Holy Ghost.
When a member receives the baptism of fire and the Holy Ghost they are justified, having clean hands, but full sanctification, a pure heart lies ahead from them. In this sense, it is the gate to eternal life, but they are required to maintain a remission of their sins, press forward with a steadfastness in Christ, and feast on the words of Christ (that’s what we’re dong now).
My understanding is that justification, sanctification and purification occur simultaneously. Nephi says, “and then cometh a remission of your sins [justification] by fire [purification] and by the Holy Ghost [sanctification].” Repentance, baptism, justification, purification and sanctification is the gate. Then all that is necessary is to endure [remain or abide] to the “end” in our justified, purified and sanctified state. It does not mean that we gain justification and partial sanctification and then must push on or keep working at a list of tasks until we obtain purification and full sanctification. In other words, there is no such thing as partial or full sanctification. You are either sanctified, or you are not. But until you reach the “end,” even the sanctified may fall (or are capable of falling) from grace.
To define these terms succinctly, justification is a remission of sins, meaning that one is in a guiltless state. Purification means that sin is no longer attractive to the person, but is abhorred; in other words, that there is no more desire to sin. Sanctification means that one has desire to do the works of Christ. When our sins are remitted, we are released from the bondage of sin (justification) and turn from them (purification) towards Christ (sanctification).
The description in Alma 13: 12 of the high priests “being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure” is speaking of purification. Yet that verse also mentions sanctification. And you can’t be spotless if you still have unremitted sins, so justification is also present. The three happen simultaneously.
Another example would be Mosiah 5: 2. Those people had “no more disposition to do evil [purification], but to do good continually [sanctification].” They received justification at the same time. See Mosiah 4: 3.
So, purification (no longer being disposed to do evil) must accompany justification, and sanctification (being disposed or having the desire to do good continually) must also accompany justification. If these latter principles are not present, we are not truly justified. Or we are justified in our minds only, but our sins are not truly remitted by the Lord.
LDS Anarchist–
Thanks for your comment.
After reading your definitions of justification and sanctification it seems to me that you’re saying that those who are born again are “perfected” and all they need to do is endure to the end. If they’re perfected why stay on earth-just enter into heaven?
I think your view is shared by many. I see it differently. Take the following scripture from the D&C for example:
After it was truly manifested unto this first elder that he had received a remission of his sins, he was entangled again in the vanities of the world;
But after repenting, and humbling himself sincerely, through faith, God ministered unto him by an holy angel… (Doctrine and Covenants | Section 20:5 – 6)
This verse about the prophet Joseph Smith makes it clear that someone who is born again by receiving the remission of sins by fire and the Holy Ghost can be tempted, commit sin, and then repent. Therefore, he wasn’t completely sanctified by being born again or else he wouldn’t have been capable of sinning. But he was capable of sinning even after being born again, seeing the Father and the Son and etc.
Another verse of scripture from the Bible that the prophet Joseph Smith translated originally read:
9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God (New Testament | 1 John 3:9)
Joseph changed it as follows:
Whosoever is born of God doth not continue in sin; for the Spirit of God remaineth in him; and he cannot continue in sin, because he is born of God, having received that holy Spirit of promise. 1 John 3:16 JST
The whole meaning is changed. Those who are born again can sin but because the Spirit is with them they do not continue in sin. This verse helps us understand D&C 20:5.
Jared, I am not saying that justified, sanctified, purified people are perfected. Not by a long shot. Members of the church tend to view sanctification as just that, perfection, which is why so many think it takes a lifetime of service to achieve it.
Sanctification does not mean that you are incapable of committing sin. It merely means that you don’t commit sin, or are not committing sin. Sanctified people still have the capability of committing sin. Let me explain using that same section of the D&C you quoted:
“And we know that all men must repent and believe on the name of Jesus Christ, and worship the Father in his name, and endure in faith on his name to the end, or they cannot be saved in the kingdom of God. And we know that justification through the grace of our Lord and Savior Jesus Christ is just and true; and we know also, that sanctification through the grace of our Lord and Savior Jesus Christ is just and true, to all those who love and serve God with all their mights, minds, and strength. But there is a possibility that man may fall from grace and depart from the living God; therefore let the church take heed and pray always, lest they fall into temptation; yea, and even let those who are sanctified take heed also.” (D&C 29-34)
We see from this scripture that even the sanctified may fall from grace and so the sanctified are to “take heed also.” There is no partial sanctification implied in these people who may fall from grace. They are called as they are: sanctified.
I believe you are confusing having one’s calling and election made sure as being sanctification. The only difference between a sanctified man whose calling and election have not been made sure, yet, and a sanctified man whose calling and election have been made sure, is that one has the possibility of falling from grace, while the other cannot fall from grace. They are both equally sanctified, it’s just that one man hasn’t reached the “end,” yet, while the other has. This doesn’t imply perfection, as there is much learning to do before perfection occurs.
Instead of using the adjectives partial and full in describing sanctification, which I believe to be inaccurate, I would recommend, if you still feel the need to use adjectives, that you describe the state in terms of permanency. For example, having one’s calling and election made sure is a state of permanent sanctification, whereas sanctification prior to that may not be permanent, as the possibility of falling from grace still exists (for the probation is still in progress). The “end” means the end of our probation, whether the probation ends in death, in translation, in having one’s calling and election made sure, in becoming a son of perdition (ending in Satan) or ending in Christ (“the law of Moses hath an END in me”).
LDS Anarchist–
The next few days are such that I won’t be able to reply to your thoughtful comments. I hope by the weekend to get back on this subject.
LDS Anarchist–
Whenever the doctrines of salvation are discussed in depth it becomes difficult to reach a unity of thought because the source of the doctrine–the scriptures–doesn’t give us enough information to nail down a precise definitions of terms. I like the following thought:
“The scriptures do not contain a systematic or disciplined treatment of the doctrines of salvation. For the most part, we are required to sift and search the holy writ to obtain the mind and will of God, and even then our path is often beset with difficulties.” Kent P. Jackson, ed., Studies in Scripture, Vol. 7: 1 Nephi to Alma 29 [Salt Lake City: Deseret Book Co., 1987], 162.
Fortunately, we can still access the things of the Spirit we are trying to put words to, even though we find it difficult to describe. It’s not unlike a car (and many other things we use on a daily basis), we may not understand all of the science it takes to make a car, but we still can use one when we choose to.
With that said, as I currently understand these doctrines I am inclined to say that the Lord dispenses the blessings of justification and sanctification in a variety of ways depending on the person involved. One person may be fully justified and sanctified when baptized by fire and the Holy Ghost, whereas, another may be fully justified but not fully sanctified. In other words, he may have clean hands but not a pure heart. I think this is the most likely reading of 2 Nephi 31:19-21.
Those who have experienced any degree of sanctification by the power and influence of fire and the Holy Ghost know something marvelous has occurred. They have gone through a mighty change and are now members of Christ family having become a son or daughter, however, much yet needs to be done to qualify for greater things including the 2nd Comforter.
This is my point of view has things now stand. Of course, we receive from the Lord “line upon line, precept upon precept, here a little and there a little”.
This is what I believe to be the general feeling on the topic of justification/sanctification/purification that I’ve gotten during my membership in the Church:
Justification:
When we have faith in Jesus Christ, repent, and are baptized — our sins are forgiven and we are hence free from sin, or justified. Receiving the confirmation ordinance that includes the bestowal of the gift of the Holy Ghost confirms that justified standing before God.
At this point, a member of the Church begins a process of maintaining that state of justification for the rest of his or her life. Continual repentance of wrongs committed and continual good works [e.g. Temple ordinances for ancestors, home/visiting teaching, paying full tithing and generous fast offerings, and trying to spread membership in the Church to friends and neighbors] are necessary. Without them, a member would lose the Spirit — and thus lose the seal of justification that She brought.
Sanctification:
Sanctification does not result from baptism or from the confirmation ordinance that includes the bestowal of the gift of the Holy Ghost. Sanctification is when a person becomes free from the effects of sin — fully cleansed, renewed, and perfected. Therefore, it can only be arrived at in degrees.
As members of the Church continually do the things that keep them in a justified state — they are in the process of being sanctified. However, until he or she reach the end of the probation, a member cannot be sure of truly being either justified or sanctified.
A) Is this really the general understanding of this subject within the corporate Church?
B) They may be too numerous for someone to outline — but what makes this point-of-view inaccurate for the true church of Jesus Christ?