That
the Holy Ghost is actually a third personage in the Holy Trinity is made very
clear by a number of Bible texts. . . . (Nephi Jensen, Missionary Themes,
Number One: Manual for the Priests’ Quorums [Salt Lake City: Deseret News
Press, n.d.], 57)
Faith
changes the heart. Of Alma we read, “According to this faith there was a mighty
change wrought in his heart.” (Alma 5:12.) This scripture states the Book of
Mormon doctrine of justification by faith. It is wholly different from the
Protestant view. The Protestant doctrine is arbitrary and irrational. It holds
that belief in Christ in some inexplicable way instantly writes Christ’s
righteousness over to the credit of a vile sinner, so that the righteousness of
Christ over-balance the sinner’s wickedness and makes him justifiable.
According to the Book of Mormon doctrine, faith itself actually transforms the
soul and takes out of the heart the love of sinful things and puts there a deep
divine love of holy things. Faith justifies because it makes a person pure in
heart. It justifies because it makes a person holy. (Nephi Jensen, Missionary
Themes, Number One: Manual for the Priests’ Quorums [Salt Lake City:
Deseret News Press, n.d.], 172)
True
repentance is a gift of God. The scriptures positively affirm this truth. After
Peter had been miraculously delivered from jail, he was called to task by the
Jews, for preaching the gospel. He defended himself by bearing testimony of the
divinity of the mission of Jesus Christ. In that testimony he said: “Him hath
God exalted at his right hand to be a Prince and a Savior for to give
repentance to Israel and forgiveness of sins.” (Acts 5:31.) Peter learned in a
vision that the gospel was for the Gentiles as well as for the Jews. But he was
called to task by the Jews for ministering the gospel to Cornelius, a Gentile.
He defended himself by reciting what he had seen in the vision. Then his
critics said: “Then hath God also to the Gentiles granted repentance.” (Acts
11:18.) Paul’s testimony is to the same effect. In one of his letters to Timothy
he speaks plainly of God “giving repentance.” (II Tim. 2:25.)
But
it will be asked how does the Savior grant repentance? We shall be aided in
answering this question by asking another. What is the beginning of repentance?
It is the recognition of guilt. We must discover our fault before we will turn
from it. But it is not enough that we discover that we have done wrong. We must
be made aware that we have wronged God.
For true repentance means to turn from sin with pure godly regret. But
we cannot regret wronging some one we do not know. We can never be sorry that
we have wronged which testifies to our spirits of God, and his Son, Jesus
Christ. It was for this very reason that Jesus expressly said of the Holy
Spirit, “He shall reprove the world of sin.” (John 16:8.) Only the Holy Ghost
can “reprove of sin.” For he alone can speak directly to our hearts of God and
his goodness.
It
is by and through the mission of our Savior that the Holy Spirit is sent into
the world, to “reprove the world of sin.” So it is literally true that God,
through his Son, Jesus Christ, grants repentance. This is one of the very ways
by which he saves us from sin. He gives us the power to turn from sin.
It
is by and through the mission of our Savior that the Holy Spirit is sent into
the world, to “prove the world of sin.” So it is literally true that God
through his Son, Jesus Christ, grants repentance. This is one of the very ways
by which he saves us from sin. He gives us the power to turn from sin.
It
is the knowledge of the goodness of God, that leads us to repentance. A story
will help us understand this truth. A wayfarer, tired and hungry, called one
evening at the home of a wealthy farmer for entertainment. The proud land owner
spurned the traveler’s request for good and shelter. A few years later the
situation of the two were reversed. Misfortune reduced the farmer to poverty
and rags. Prosperity elevated the tramp to the position of a wealthy land
owner.
Late
one evening the once wealthy land owner, now in rags, called at the house of
the former tramp, for shelter and food. With the utmost kindness he was invited
in. When he detected that his benefactor was the very man whom he had turned
from his own door some years before, his heart was touched to the very quick.
He truly repented of the wrong he had done one of his fellow men.
It
is when we learn, through the great mission of Jesus Christ, that God truly
loves us and is good to us, notwithstanding we have dishonored him in our
lives, that our hearts are filled with that pure godly sorrow for our sins,
which purges our hearts, and leaves in them only the pure gold of holy desires.
We
could not have pure sorrow for sinning against God unless we knew he truly
loves us and will forgive us when we turn from our sins. We could never have
pure regret for wronging a merciless tyrant. It is through the great suffering
of Jesus Christ for us that we learn to know that God loves us tenderly and
that he will forgive us if we truly repent of sin. Well did the Apostle Pual
say, that the “goodness of God leadeth thee to repentance.” (Rom. 2:4.) In the
shedding of the precious blood of the Son of God, and in his torn and broken
flesh, we learn that God is good, and that he will forgive us when we learn
that God is good, and that he will forgive us when we turn unto Him. Because of
this infinite suffering of the Christ for us, our hearts are filled with that
pure godly sorrow for sin which purges our hearts, and changes our natures, and
makes us, in fact and truth, new creatures. (Nephi Jensen, Missionary
Themes, Number One: Manual for the Priests’ Quorums [Salt Lake City:
Deseret News Press, n.d.], 135-37)
It
is by and through the mediatorial mission of Jesus Christ that we receive this
birth of the Spirit, or gift of the Holy Ghost, which gives us power to know
the truth and live the truth. All power and authority
pertaining to the salvation of mankind on this earth, was given to the Son of
God. It is in his name that the Comforter is sent to those who are pure enough
to receive him. The master expressly said: “But the Comforter, which is the
Holy Ghost, whom the Father will send in my name, he shall teach you all
things, and bring all things to your remembrance, whatsoever I have said unto
you.” (John 14:26.) On another occasion he said: “But when the Comforter is
come, whom I will send unto you from the Father, even the Spirit of truth,
which proceedeth from the Father, he shall testify of me.” (John 15:26.) On
still another occasion he said: “Nevertheless I tell you the truth; It is
expedient for you that I go away; for if I go not away, the Comforter will not
come unto you; but if I depart, I will send him unto you.” (John 16:7.) (Nephi
Jensen, Missionary Themes, Number One: Manual for the Priests’ Quorums [Salt
Lake City: Deseret News Press, n.d.], 150, emphasis in bold added)
From
the text just quoted above [Acts 2:38] it will be observed that baptism follows
repentance as the third step in the divine plan for entrance into the kingdom
of God. It this respect the gospel plan corresponds with the regulations of
earthly governments for the naturalization of citizens. For baptism is the
divine oath or covenant of allegiance to the divine King. It is the ordinance
by which repentant believers take upon themselves the name of Jesus Christ. IN
his conversation with Nicodemus, Jesus expressly said: “Except a man be born of
water and of the Spirit, he cannot enter the kingdom of God.” (John 3:5.) Paul
in his letter to the Corinthians, tells us that “By one Spirit are we all
baptized into one body.” (I Cor. 12-13.) In his letter to the Galatians, he
says; “For as many of you as have been baptized into Jesus Christ have put on
Christ.” (Gal. 3:27.)
We
“put on Christ,” or accept him, as our Savior, in water baptism, and not by
making a public confession of him as is quite generally taught by popular
evangelists. There is no scriptural record of any one becoming a Christian by a
mere confession. In every recorded instance of people entering the Church, or
Kingdom of God, they enter by the door of baptism. What are these blessings and
privileges? They are the gifts and graces of the Holy Spirit.
The
Holy Spirit is the spirit of pure light, truth and intelligence. He is the
great Comforter, because he testifies directly to our spirits of God’s goodness
and overruling providence. He is the perfect teacher, for he speaks directly to
our souls, of the great things of God. He is the infallible guide, for he
guides into all truth. Through this spirit, the true saints are given dreams,
inspiration, and visions for their comfort and guidance in the things of God.
The
gift or divine promise of the Holy Ghost is conferred by the laying on of hands
of those who have authority to act in the name of Jesus Christ. When the people
of Samaria, to whom Philip preached, had believed, repented and were baptized,
Peter and John went to Samaria and confirmed these baptized believers members
of the Church. Of this holy ordinance we read: “Then laid they their hands on
them and they received the Holy Ghost.” (Acts 8:17.) The baptized converts of
Ephesus received the Holy Ghost in the same way. Of Paul’s ministrations at
that place we read: “And when Paul laid his hands upon them, the Holy Ghost
came upon them; and they spake with tongues and prophesied.” (Acts 19:6.) Paul,
in his letter to the Hebrews speaks of the laying on of hands as one of “the
doctrines of Christ.” (Heb. 6:1.) (Nephi Jensen, Missionary Themes, Number
One: Manual for the Priests’ Quorums [Salt Lake City: Deseret News Press,
n.d.], 219-21)
It
is by and through the ordinance of baptism that we accept Jesus Christ as our
personal Savior. This truth is most positively declared in the scriptures. In
his letter to the Romans, Paul says: “Know ye not that so many of us as were
baptized into Jesus Christ, were baptized into his death?” (Rom. 6:3.) We are
baptized into fellowship with Jesus Christ. We do not become Christians by a
mere confession. For only in baptism do we openly witness, in the divinely
appointed way, our acceptance of the atoning death of the Son of God. Because
of this solemn covenant we make in baptism, to follow Jesus Christ, our sins
are forgiven.
That
it is in baptism that the blood of atonement washes away sins is most
positively declared in the Scriptures. John the Baptist preached the “baptism
of repentance for the remission of sins.” (Mark 1:4.) Peter, on the day of
Pentecost, commanded the repentant believes to be “baptized in the name of
Jesus Christ for the remission of sins.” (Acts 2:38.) Paul was commanded to be
baptized and “wash away” his sins. (Acts 22:16.)
But
how does the vicarious suffering of the Son of God give to this simple
ordinance by saving virtue? We might answer this question by stating the
mission of the Savior in terse, simple words as its force and effect comes home
to an individual soul. Through the Gospel message, Jesus Christ, in effect says
to the repentant one , who is about to descend in to the watery grave, “I am
the Son of God, I am your Elder Brother. I came into the world, suffered and
died to save you from sin. You are human and frail. Because of your fallen
nature you have sinned. But all is not lost. There is virtue in you yet. If you
will look up in trusting faith, turn from your sins, by true repentance, and
take upon yourself my name, in the waters of baptism, your past sins will be
forgiven.”
Jesus
Christ solemnly proclaimed this promise for forgiveness of sins through faith,
reformation and obedience. But he did more. He proved the divinity of the
promise by proving his own divinity. By his spotless life, by his mighty works
and finally by his resurrection from the dead, he demonstrated his Godhood. By
divine power he triumphed over death. Having established his divine Sonship,
his promise of forgiveness, in baptism, becomes God’s promise; and those who
obey the ordinance can do so with full faith that he who has promised can
perform. By living faith “in the operation of God” (Col. 2:12), made possible
by the atonement of Christ, baptism does, in fact and truth, bring remission of
sins.
But
in order that baptism shall be in fact and truth a divine token and covenant of
forgiveness of sins, it must be administered by one holding authority to act in
the name of Jesus Christ. Manifestly, a candidate for baptism could not feel
that he was actually making a covenant with God, in baptism, unless he was very
certain that the person, who was about to administer the ordinance, had
authority to act in the name of God. The great, solemn, awe-inspiring through,
that one is obeying an ordinance at the hands of one who by virtue of divine
appointment and ordination acts in the very name of the Son of God, so
intensifies the faith of one who receives the ordinance that there comes to him
the grace predicated upon obedience. It requires the Priesthood of Christ as
well as the atonement of Christ to invest baptism with saving efficacy. (Nephi
Jensen, Missionary Themes, Number One: Manual for the Priests’ Quorums [Salt
Lake City: Deseret News Press, n.d.], 141-42)
We
cannot of our own power subdue the enemies of our souls. It is only when God’s
strength is added to our strength that we can gain the victory.
This
needed divine power is given to us of the Holy Spirit. The Master had in mind
this great truth when he said to Nicodemus: “Except a man be born of water and
of the Spirit, he cannot enter the kingdom of God.” (John 3:5.) By the birth of
the Spirit, we are made spiritually alive, or receive the life and power of the
Spirit.
The
reception of the Holy Ghost is absolutely necessary to salvation. We are told
that it is life eternal to know God. (John 17:3.) This knowledge comes through
the Holy Ghost. (I Cor. 12:3.)
A
person is not born of the Spirit the moment he believes and confesses Jesus
Christ, as is quite generally taught. The apostles of our Lord who had believed
in him, and followed him, were commanded to tarry in Jerusalem until they were
“endued with power from on high.” (Luke 24:49.) It is certain from the
circumstance that they did not receive the Holy Ghost when they commended to
believe. On the day of Pentecost the Holy Ghost came upon the apostles. Peter,
the senior of the apostles, being endued with this power, preached an earnest
sermon on the divine mission of the Son of God. His testimony was so powerful
that many who heard him were touched in their hearts and moved to cry out: “Men
and brethren, what shall we do.” Peter answered: “Repent and be baptized every
one of you in the name of Jesus Christ for the remission of sins, and ye shall
receive the gift of the Holy Ghost. For the promise is unto you, and to your
children and to all that are afar off, even as many as the Lord our God shall
call.” (Acts 2:38-39.) It will be observed that the Holy Ghost was only
promised to those who would repent and be baptized.
That
belief and confession alone does not entitle a person to the gift of the Holy
Ghost, is very evident from Peter’s statement, on the occasion of his defense
against the attacks by his critics. In that defense he said, “And we are his
witness of these things; and so is also the Holy Ghost, whom God hath given to
them that obey him.” (Acts 5:32.)
We
are told that our bodies are the “temples of the Holy Ghost.” (I Cor. 6:19.)
The Holy Spirit will not take up its abode in these temples until they are
thoroughly cleansed. This cleaning comes through the principles of faith,
repentance and the ordinance of baptism. One who has not obeyed these first
principles is not worthy to receive this precious gifts.
The
divine right to receive and retain the gift of the Holy Ghost is confirmed upon
baptized believers by the laying on of hands, of those who have authority to
represent Jesus Christ, who has power over all things pertaining to salvation.
When you make this statement some one will say, “How about Cornelius? Did he
not receive the Holy Ghost without the laying on of hands?” The scriptures say
that “the Holy Ghost fell on them,” Cornelius and his family, before they were
baptized. In this case there is clearly a departure from the regular order of
all things. The Holy Ghost was sent upon these people to convince Peter that
the Gentiles were entitled to the gospel.
But
Cornelius did not receive the confirmed right to the enjoyment of the Holy
Ghost before baptism. He received that when he was confirmed a member of The
Church, by the laying on of hands. The scriptures most definitely teach that
the gift of the Holy Ghost is bestowed by the laying on of hands.
The
first recorded instance of the bestowal of the Holy Ghost by the imposition of
hands is found in the story of the conversion of the Samaritans. According to
this story, Philip went down to Samaria and preached Christ unto the people of
that city. He was effective in his preaching. Many of the people believed
Philip preaching the things concerning the Kingdom of God and the name of Jesus
Christ, they were baptized, both men and women.” After these people were
baptized, Peter and John went to Samaria and “laid hands on them, and they
received the Holy Ghost.” (Acts 8:17.) The converted Ephesians also received
this gift by the laying on of hands. We are told that when Paul came to Ephesus
he found some Ephesians who claimed to be disciples. He asked them if they had
received the Holy Ghost since they had believed. They said, “We have not so
much as heard whether there be any Holy Ghost. And he said unto them, Unto what
then were ye baptized? and they said, Unto John’s baptism. Then said Paul, John
verily baptized with the baptism of repentance, saying unto the people that
they should believe on him which should come after him, that is on Christ
Jesus. When they heard this, they were baptized in the name of Jesus Christ.
And when Paul had laid his hands upon them, the Holy Ghost came on them; and
they spake with tongues and prophesied.”—(Acts 19:3-6.)
This
same Paul, who conferred the Holy Ghost upon the Ephesians by the laying on of
hands, tells us that the laying on of hands is one of the first principles of
the doctrine of Christ. (Heb. 6:1.) The absolute necessity of obeying all of
these principles and doctrines is made clear in one of the letters of John the
beloved. In his second letter to the Saints he says: “Whosoever transgresseth,
and abideth not in the doctrine of Christ hath not God. He that abideth in the
doctrine of Christ, he hath both the Father and the Son.” (II John 9.) (Nephi
Jensen, Missionary Themes, Number One: Manual for the Priests’ Quorums [Salt
Lake City: Deseret News Press, n.d.], 212-15)
