For They Had Marked Themselves

"And the Amlicites were distinguished from the Nephites, for they had marked themselves. (Alma 3:4)

"Now we will return again to the Amlicites, for they also had a mark set upon them; yea, they set the mark upon themselves, yea, even a mark of red upon their foreheads. Thus the word of God is fulfilled, for these are the words which he said to Nephi: Behold, the Lamanites have I cursed, and I will set a mark on them that they and their seed may be separated from thee and thy seed, from this time henceforth and forever, except they repent of their wickedness and turn to me that I may have mercy upon them." (Alma 3:13-14)

AMLICI, AMLICITES

A man in the Book of Mormon who led a group of Nephites who desired a king during the reign of the judges. These Nephites, called Amlicites, openly rebelled against God, for which they were cursed (Alma 2–3).

Book of Mormon Stories Chapter 21: The Amlicites

(Thank you Corbin McMillen and Brian and Michelle Woodland for this great parallel and idea for a meme.)

AWAKEN

The Amlicites had no interest in being associated with the Nephites. They wanted to set themselves apart from their blood relatives because they disagreed so vigorously on politics and religion. This may seem strange to us but it shouldn't. We often see youth or wayward adults mark themselves with certain hairstyles, clothing, tattoos, etc. with the intent to set themselves apart. Their appearance alone becomes an immediate reminder that they do not subscribe to the mainstream institutions. They immediately become defensive if anyone is critical of the "mark" they have placed on themselves. They declare that it just represents freedom of expression and their personal individuality. What is concerning is the underlying motive not the green hair or the tattoo. The individual who feels strongly that they need green hair, like the Amlicites, may be trying to set himself or herself apart from church and family.

Paul H. Dunn

"It is not an unusual thing for young people to rebel.  Every new generation has its rebels.  But a rebellion of sad young people with little confidence in their own rebellion is something quite unique.  One needs only to have a brief exposure to a university environment to witness the demonstrations of rejection against proven values. Beards, long hair, grubby clothes, sit-ins, and the lack of restraint in matters of alcohol, chastity, and drugs are merely the symptoms of the problem that is, at its deepest level, a spiritual problem." (Conference Report, Oct. 1967, p. 124)

Spiritual Death

Spiritual death is the condition of one who is spiritually cut off, temporarily or permanently, from the presence of God. LDS scriptures speak of two spiritual deaths, and the concept manifests itself in many ways.

The first type of spiritual death is the actual separation from God that automatically comes upon all born into mortality as a consequence of the Fall of Adam. All mortals will be redeemed from this death, as well as from physical death, through Christ's Atonement and resurrection (1 Corinthians 15:21-23; 2 Nephi 9:10-15; Helaman 14:15-19; D&C 29:41), to be brought back into God's presence to stand before him.

The second spiritual death will be finalized on the day of judgment for those who have not repented (Revelation 2:11; 20:6-15; Alma 12:16-36). It is the result of a lifetime of choices. For those who ultimately lose the inclination or ability to repent, or commit unpardonable sin, it becomes perdition (2 Peter 3:7; Alma 34:35; 40:25-26) or "banishment from the presence of God and from his light and truth forever" (DS 2:216-30). This does not extinguish the spirit of man, however, for it is eternal (see Alma 12:18; 42:9). The Savior's Atonement gives all mankind the opportunity to avoid the second spiritual death and gain immortality and eternal life.

The spiritually "dead" may be grouped into several types and categories. For example, Satan and the spirits who joined him during the war in heaven are eternally spiritually dead (D&C 29:36-39; 76:25-29). They are sons of perdition (see 2 Nephi 9:8-9). Mortals who sin "unto death" (D&C 64:7) by denying the Son after the Father has revealed him will join "the only ones on whom the second death shall have any power" (D&C 76:30-38). In yet another sense, all people on earth over the age of accountability are to a certain extent spiritually dead, depending on their present state of repentance and their degree of sensitivity to the Light of Christ and to the Holy Ghost.

Buddhism, Islam, Christianity, Judaism, and most other religions believe in some form of life after death, judgment, and ultimate punishment for the unrepentant. For example, the ancient Egyptians believed that the hard-hearted would die a second death by being devoured by the Chaos monster (Keel, pp. 72-73). Major differences between the Mormon concept of spiritual death and those of others center on the Atonement of Jesus Christ. The only permanent spiritual death is that which individuals bring upon themselves by refusing to repent of their sins, having denied the Holy Spirit after having received it, and having denied the Only Begotten Son of the Father, having crucified him unto themselves (D&C 76:35). 

by Richard M. Romney

Final Judgment

A purpose of the final judgment is to judge every person, to provide a separation of the faithful from the wicked, and to make available the promised blessings of eternal reward to God's faithful children. Jesus Christ is the judge.

The concept of a final judgment requires that it be deferred until the entire mortal experience is completed. The Plan of Salvation teaches of a partial judgment at the time of death, when the spirit leaves the mortal body and enters the world of spirits (Alma 40:11-14), of another partial judgment at the time of resurrection, when the spirit and the physical body are permanently resurrected and reunited (Alma 11:45); and of a final judgment (Revelation 20:12; D&C 38:5) that will consign individuals to an eternal status (D&C 29:27-29; 3 Nephi 26:4). Thus, this final judgment will take place following the reuniting of body and spirit in the resurrection (Alma 11:44; 12:12). By that time, every person will have been given an opportunity to receive an understanding of the gospel of Jesus Christ (1 Peter 3:19-20; Luke 4:18; Isaiah 42:7).

At the Judgment, each person will be required to give an accounting of the use of his or her mortal agency during mortality (D&C 101:78). The final judgment is the final point of eternal accountability for all voluntary actions, words, thoughts, desires, and works of the individual. The full significance of such an accounting cannot be adequately assessed unless it is realized that all judgments granted from the seat of God's justice are of infinite scope and eternal consequence (3 Nephi 26:4; D&C 76:112).

Every person born to mortality will be brought to a final judgment (Mormon 3:18-20). No mortal act, no matter how righteous or wicked, will provide exemption from this judgment.

Each individual is to be judged according to the degree of knowledge and opportunity available during mortal probation (2 Nephi 2:10). On the basis of records kept both on earth and in heaven (Revelation 20:12; 2 Nephi 29:11; D&C 128:7), each individual will be judged according to works, desires, and intent of the heart (Mosiah 4:6; 1 Nephi 15:33; D&C 33:1; 137:7-9; Alma 41:3) and assigned to an eternal kingdom. In this solemn responsibility, the Savior will apply both justice and mercy, such that every individual will know and declare that his or her reward is just (2 Nephi 9:46; Mosiah 27:31). Every soul will recognize that the record presented is true and that the Judgment constitutes a proper decision (Mosiah 16:1; 29:12) at the hand of a loving yet impartial judge (Mosiah 29:12-13; Alma 41:3-7; cf. TPJS, p. 218).

Not all, however, will be held equally responsible for personal mortal acts. Speaking of the Judgment, the Prophet Joseph Smith taught that God "will judge them, "not according to what they have not, but according to what they have,' those who have lived without law, will be judged without law, and those who have a law, will be judged by that law" (TPJS, p. 218).

Each brings his or her own record to this judgment, as stated by Church President John Taylor: "Because that record that is written by the man himself in the tablets of his own mind—that record that cannot lie—will in that day be unfolded before God and angels, and those who shall sit as judges" (JD 11:79; cf. Alma 41:7). Jesus Christ will be at the judgment bar, for he is the judge of both the living and the dead (Alma 11:44; Moroni 10:34; D&C 76:68).

Others will also participate in the process, but the final judgment rests with Christ. The twelve apostles of the Lamb will judge the righteous among the Twelve tribes of Israel (D&C 29:12; Matthew 19:28; 1 Nephi 12:9-10), and the Twelve Nephite disciples will judge the Nephites (3 Nephi 27:27). Still other prophets and righteous Saints have been appointed to help judge the works and deeds of their fellow sojourners in mortality (1 Corinthians 6:2; Mormon 3:18-20). Thus, "there will be a whole hierarchy of judges who, under Christ, shall judge the righteous. He alone shall issue the decrees of damnation for the wicked" (McConkie, p. 520).

The Lord Jesus Christ earned the right to judge every earthly soul as he ensured the plan of redemption through the Atonement (3 Nephi 27:14-16; Alma 42:23). That this responsibility was explicitly given to the Son by the Father (John 5:22, 27) is attested in the Book of Mormon: "My Father sent me that I might be lifted up upon the cross; …that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works" (3 Nephi 27:14-15). Evidence of the Father's divine trust is shown in giving Jesus the responsibility of pronouncing eternal judgment on the Father's own children. Christ will judge in accordance with the will of the Father (John 5:30).

The basis of justice carried out at the final judgment lies in the agency granted to mortals so that "every man may be accountable for his own sins in the day of judgment" (D&C 101:78). There would be little value to agency without accountability. Just as Cain was counseled by the Lord, "If thou doest well, shalt thou not be accepted?" (Genesis 4:7), so each person has full option in making moral choices.

As a result of this final judgment, the wicked will be eternally separated from the righteous (D&C 76; Alma 41:5). This separation will be the desired state for both, for neither the wicked nor the righteous could enjoy the constant presence of others so unlike themselves. As stated by Moroni, "Ye would be more miserable to dwell with a holy and just God, under a consciousness of your filthiness before him, than ye would to dwell with the damned souls in hell" (Mormon 9:4). And to the righteous, judgment will bring fulfillment of the promise that "they who have believed in the Holy One of Israel, they who have endured the crosses of the world, and despised the shame of it, they shall inherit the kingdom of God, which was prepared for them from the foundation of the world, and their joy shall be full forever" (2 Nephi 9:18).

by Donald N. Wright

How Can I Tell the Difference Between my own Thoughts and the Holy Ghost?

If you've asked this question, you’re not alone. For many of us, revelation sometimes can be hard to recognize. In part, the answer depends on how you’re living and how humble you are. If you do your best to be worthy of the Spirit and strive to be humble so that the Lord can direct you, answers will come (see D&C 112:10).

One key to remember is that inspired thoughts are usually confirmed with inspired feelings (see D&C 8:2).

Boyd K. Packer once said:

"The Holy Ghost speaks with a voice that you feel more than you hear. It is described as a "still small voice." And while we speak of "listening" to the whisperings of the Spirit, most often one describes a spiritual prompting by saying, "I had a feeling ..."

...Revelation comes as words we feel more than hear. Nephi told his wayward brothers, who were visited by an angel, "Ye were past feeling, that ye could not feel his words."

The scriptures are full of such expressions as "The veil was taken from our minds, and the eyes of our understanding were opened," or "I will tell you in your mind and in your heart," or "I did enlighten thy mind," or "Speak the thoughts that I shall put into your hearts." There are hundreds of verses which teach of revelation.

President Marion G. Romney, quoting the prophet Enos, said, "While I was thus struggling in the spirit, behold, the voice of the Lord came into my mind." Enos then related what the Lord put into his mind.

"This," President Romney said, "is a very common means of revelation. It comes into one's mind in words and sentences. With this medium of revelation I am personally well acquainted." [close quote]

When ideas come to our mind that are accompanied by powerful feelings in our heart from the Spirit, then it is usually an indicator that what we are thinking is right. This powerful connection to the heart is an indicator of inspired thoughts. To help us understand whether or not our thoughts are in harmony with the gospel, we have to put together a few tests that can help evaluate the appropriateness of what we are thinking.

The Edification Test:

"And that which doth not edify is not of God, and is darkness" (D&C 50:23). To edify means to uplift, or build up, spiritually. If we are getting a prompting, or if thoughts are coming to our mind, that do not edify our lives, then know the prompting is not from God but is “darkness.”  We need to ask ourselves: What does this lead to?  What will be the result of this action I am feeling prompted to take? “The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith” (Galatians 5:22).  The fruit, or result, of a false prompting is just the opposite: hatred, guilt, anger, doubt, etc.

The Stewardship Test:

Stewardship is something we have been given responsibility over.  For example, we are all stewards of or responsible for our physical bodies.  A newly ordained Teachers quorum president can receive inspiration regarding how to govern his quorum and help its members.  Parents can receive inspiration regarding how to direct their family.  We cannot receive revelation for something or someone we do not have stewardship, or responsibility for.  For example, we can’t receive a revelation telling our Bishop how to run the ward, or who to call to a calling, unless we are the Bishop.  Joseph Smith taught that, “it is contrary to the economy of God for any member of the Church, or any one, to receive instruction for those in authority, higher than themselves.”

The Brethren test:

In early Church history, a member named Hiram Page had found what he thought was a seer stone, and was receiving revelations through it.  Some of what Hiram Page was teaching through his false revelations was different than what Joseph Smith was teaching (See D&C 28:11-12).

In other words, we cannot receive revelation telling us to do or believe something different than the living prophets of God.

If we have run our thoughts through these three tests and they pass with flying colors, yet we still aren't sure if they are right, then Elder Richard G. Scott said we should move forward with what the prompting is.  He said, “Most often what we have chosen to do is right. He will confirm the correctness of our choices His way…If, in trust, we begin something which is not right, He will let us know before we have gone too far. We sense that help by recognizing troubled or uneasy feelings.” [close quote]

As you ponder whether a thought or feeling is from the Spirit, consider this counsel from the prophet Mormon: "For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God" (Moroni 7:16).

Along these lines, President Gordon B. Hinckley taught, “That’s the test, when all is said and done. Does it persuade one to do good, to rise, to stand tall, to do the right thing, to be kind, to be generous? Then it is of the Spirit of God”. [close quote]

“A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon;  those things that were presented unto your minds by the Spirit of God, will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus.”  -Joseph Smith

So do your best to be worthy of the Spirit, listen carefully, pay attention to those thoughts and promptings, and act. The Lord will help you along the way, and over time you’ll learn more about how the Spirit speaks specifically to you.

Spiritual Life and Death

Unlike physical life and death, over which individuals have little control, spiritual life and death are opposite poles between which a choice is required. Latter-day scripture states that all people "are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil" (2 Nephi 2:27). This opposition between life and death is viewed as the fundamental dichotomy of all existence.

At one pole is Jesus Christ, who is described throughout the scriptures as light and life (John 1:4; 3 Nephi 15:9; D&C 10:70). He is the author both of physical life, as the creator of the earth and its life - sustaining sun (D&C 88:7), and of spiritual life, as the giver of eternal life (3 Nephi 15:9). To choose life is to follow him on a path that leads to freedom and eternal life.

Satan, at the opposite pole, is darkness and death (Romans 6:23; Alma 15:17; D&C 24:1). He is the author of temporal death, as the one who enticed Adam and Eve to initiate the Fall, and of spiritual death, as the tempter who induces individuals to separate themselves from God through sin. To choose to follow Satan by succumbing to sin and resisting Christ's entreaties to repent is to choose death.

The freedom to choose effectively between life and death is a result of the redemption of Christ (2 Nephi 2:27), and it is God's work and glory "to bring to pass the immortality and eternal life of man" (Moses 1:39).

The scriptures speak of two spiritual deaths. The first has already come upon all humans as a result of the Fall, separating "all mankind…from the presence of the Lord" (Helaman 14:16). The second will be experienced by only those who, having once known Christ, willfully deny him and refuse to repent, being thus "cut off again as to things pertaining to righteousness" (Helaman 14:18). Spiritual death does not mean that a person's spirit literally has died (the spirit is immortal), but that one is in "a state of spiritual alienation from God" (Smith, Vol. 1, p. 45), a death "as to things pertaining unto righteousness" (Alma 12:16; 40:26).

Because little children are not capable of sinning (Moroni 8:10-14), the first spiritual death does not begin for an individual on the earth until the age of accountability (eight years of age; D&C 68:27). Generally, as individuals mature they begin to recognize the consequences of their acts and become responsible for them (D&C 18:42). Insofar as they do not harmonize behavior with an understanding of truth and goodness, they create a gulf between themselves and God—that is, spiritual death.

The first step toward overcoming this state was taken, paradoxically, before the Fall occurred: in premortal life. All who have been or will be born on this earth chose both physical and spiritual life when as spirit children of God they chose to follow the Father's plan for earth life. After they reach the age of accountability during earth life, they must again choose.

According to LDS understanding, the choice between spiritual life and death is made at the time of bapism and confirmation, the ordinances that symbolically reconcile a person to God and initiate a lifetime process of spiritual rebirth. Once baptismal covenants are made and the gift of the Holy Ghost is conferred and received, the symbolic rebirth must be made actual through the day-to-day struggle to repent and choose life—Christ and righteousness. The choice is not made once and for all, but many times during a lifetime.

Latter-day Saints do not view righteousness simply as a way to avoid an unpleasant afterlife and gain a heavenly reward. Following Christ is also the path to happiness in mortal life. As people harmonize their lives with God's laws, they are "blessed in all things, both temporal and spiritual" (Mosiah 2:41). In Christ is life abundant (John 10:10); "if thou wilt enter into life, keep the commandments" (Matthew 19:17).

In an everyday sense, choosing life for the Latter-day Saint should include loving and serving others, praying and studying the words of God daily, sharing knowledge of Christ and his plan with others, speaking the truth, remaining chaste before marriage and faithful after marriage, rearing children with patience and love, and being honest in all things. Enjoying such things constitutes the abundant life.

In the postmortal period, "life" again depends upon Christ's Atonement, which overcomes the first spiritual death by making it possible for all men and women to come into God's presence to be judged. At that point, everyone will be judged worthy of a degree of glory and its quality of life except the sons of perdition. These individuals suffer the second spiritual death for having committed the unpardonable sin, which is denying Christ in the face of full knowledge and truth (D&C 76:30-38; HC 6:314).

By Sue Bergin

Their Hearts Had Been Changed

And it came to pass that when Ammon arose he also administered unto them, and also did all the servants of Lamoni; and they did all declare unto the people the selfsame thing—that their hearts had been changed; that they had no more desire to do evil (Alma 19:33.)

Their hearts had been changed; that they had no more desire to do evil

For those of us with occasional evil desires, this quality is noteworthy. The concept is introduced in the Book of Mormon after the sermon of king Benjamin when the people responded, we believe all the words which thou hast spoken unto us; and also, we know of their surety and truth, because of the Spirit of the Lord Omnipotent, which has wrought a mighty change in us, or in our hearts, that we have no more disposition to do evil, but to do good continually (Mosiah 5:2). Once one has really made the transition from carnal to spiritual, the carnal desires leave. This is part of being born again and is the state of purity which the righteous must seek. As with all things we must become like God who cannot look upon sin with the least degree of allowance (Alma 45:16).

This purity comes through the light of God which Lamoni first tasted while under the influence of the Spirit, the light...did light up his mind, which was the light of the glory of God, which was a marvelous light of his goodness (v. 6). The Savior reminded us of the effect this light will have on our bodies if we will receive it, The light of the body is the eye; if, therefore, thine eye be single, thy whole body shall be full of light (3 Nephi 13:22). If our hearts have evil desires, it must be because our eye is not single to the glory of God. Otherwise the light of God would have purged all the darkness from our minds, spirits, and bodies.

Delbert L. Stapley
"When the light of Christ is in one's soul there can be no darkness which leads to temptation and sin. You cannot take darkness into a lighted room any more than one can create doubt in the heart of a person where true faith and testimony exist." (Neal A. Maxwell, That My Family Should Partake, p. 88)

Second Chance Theory IN THE KINGDOM OF GOD

There is no such thing as a second chance to gain salvation by accepting the gospel in the spirit world after spurning, declining, or refusing to accept it in this life. It is true that there may be a second chance to hear and accept the gospel, but those who have thus procrastinated their acceptance of the saving truths will not gain salvation in the Celestial Kingdom of God.

Salvation for the dead is the system by means of which those who "die without a knowledge of the gospel" (D&C 128:5) may gain such knowledge in the spirit world and then, following the vicarious performance of the necessary ordinances, become heirs of salvation on the same basis as though the gospel truths had been obeyed in mortality. Salvation for the dead is limited expressly to those who do not have opportunity in this life to accept the gospel but who would have taken the opportunity had it come to them.

"All who have died without a knowledge of this gospel," the Lord said to the Prophet, "who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God; also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom, for I, the Lord, will judge all men according to their works, according to the desire of their hearts." (Teachings, p. 107.)

This is the only revealed principle by means of which the laws pertaining to salvation for the dead can be made effective in the lives of any persons. There is no promise in any revelation that those who have a fair and just opportunity in this life to accept the gospel, and who do not do it, will have another chance in the spirit world to gain salvation. On the contrary, there is the express stipulation that men cannot be saved without accepting the gospel in this life, if they are given opportunity to accept it.

"Now is the time and the day of your salvation," Amulek said. "For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors .... For after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the night of darkness wherein there can be no labor performed." (Alma 34:31-35; 2 Nephi 9:27; 3 Nephi 28:34; Luke 9:62.)

An application of this law is seen in the words of the resurrected Christ to the Nephites. "Therefore come unto me and be ye saved," he said in repeating with some variations the Sermon on the Mount he had previously given the Jews, "for verily I say unto you, that except ye shall keep my commandments, which I have commanded you at this time, ye shall in no case enter into the kingdom of heaven." (3 Nephi 12:20.) Thus salvation was forever denied those Nephites unless they gained it by virtue of their obedience during mortality. On the same basis, there is no such thing as salvation for the dead for the Latter-day Saints who have been taught the truths of salvation and had a fair and just opportunity to live them.

Those who have a fair and just opportunity to accept the gospel in this life and who do not do it, but who then do accept it when they hear it in the spirit world will go not to the celestial, but to the terrestrial kingdom. This includes those to whom Noah preached. "These are they who are the spirits of men kept in prison, whom the Son visited, and preached the gospel unto them, that they might be judged according to men in the flesh; Who received not the testimony of Jesus in the flesh, but afterwards received it." (D&C 76:72-74.)

Thus the false and heretical doctrine that people who fail to live the law in this life (having had an opportunity so to do) will have a further chance of salvation in the life to come is a soul-destroying doctrine, a doctrine that lulls its adherents into carnal security and thereby denies them a hope of eternal salvation. (Doctrines of Salvation, vol. 2, pp. 181-196.)

by Elder Bruce R. McConkie

Home Teaching

Each ward of The Church of Jesus Christ of Latter-day Saints assigns priesthood holders as home teachers to visit the homes of members every month. They go in pairs; often a youth holding the Aaronic Priesthood accompanies an adult holding the Melchizedek Priesthood. Home teachers are called by their local priesthood quorum leaders and are typically assigned to visit between three and five families. They report on the needs and Welfare of their assigned families in regularly scheduled interviews with their priesthood leaders. The home teaching program is a response to modern revelation commissioning those ordained to the priesthood to: teach, expound, exhort, baptize, and watch over the church…and visit the house of each member, and exhort them to pray vocally and in secret and attend to all family duties,…to watch over the church always, and be with and strengthen them; and see that there is no iniquity in the church, neither hardness with each other, neither lying, backbiting, nor evil speaking [D&C 20:42-54].

At one time called "acting teachers" (1909), the name was formally changed to "ward teachers" in 1912. However, for years before that time the effort was informally called "block teaching" because of the geographic way in which families were assigned (Hartley, pp. 375-98). In April 1963, the ward teaching program was expanded and renamed "home teaching," with emphasis "on the responsibilities of the entire priesthood to "watch over the Church' as commanded in the early revelations-to be concerned with the whole family as a group and as individuals" (IE 66 [June 1963]:504).

In a Home Teachers Meeting during general conference in 1966, Marion G. Romney, then an apostle, instructed home teachers to live so that they could always enjoy the companionship of the Holy Ghost and act under his inspiration in their home teaching responsibilities and to encourage and inspire every family to make and keep the home a truly Latter-day Saint home.

In 1987 Church President Ezra Taft Benson identified three basic guidelines to be followed by home teachers:

First, Church leaders are to encourage home teachers to know as well as possible the people they are called to teach. Home teachers need to be aware of individual attitudes, interests, and general Welfare, working closely with the head of each family to meet the family's temporal and spiritual needs.

Second, the Church expects home teachers to deliver a short monthly message. When possible, messages are to come from the scriptures, particularly the Book of Mormon. Leaders are to instruct home teachers to prepare intellectually and spiritually, giving prayerful consideration to both the temporal and spiritual needs of each family as they prepare lessons. The companionship of the Holy Ghost is essential for successful home teaching, for "if ye receive not the Spirit ye shall not teach" (D&C 42:14). The Church instructs home teachers, therefore, to pray together before each visit, invoking the blessings of the Lord upon the family, and, where possible, to pray with family members at the conclusion of the visit.

Third, home teachers are to magnify their callings (Jacob 1:19) by rendering devoted service. This includes visiting each family early in the month, by appointment, and making additional visits as needed.

Organizationally, home teaching provides a system for effective Churchwide communication. Through stakes, wards, and home teachers, Church leaders have a direct line to every member and have the potential, if necessary, to communicate quickly with the total Church membership, via the local priesthood leaders.

Effective home teaching makes significant contributions to members' lives. Alert, insightful home teachers find various ways of rendering service, such as providing recognition for achievements; informing families of Church activities; assisting during family emergencies, including illness or death; strengthening and encouraging less active members; and arranging transportation. They serve as resources and share the burden of support that would otherwise be carried by the bishop.

As home teachers are called to work directly with families, they are often in a better position to help these family members than are other Church officers or teachers. As a result, home teaching is one of the most effective ways the Latter-day Saints manifest their commitment to "bear one another's burdens, that they may be light; …mourn with those that mourn; yea, and comfort those that stand in need of comfort, and stand as witnesses of God" (Mosiah 18:8-9).

Author: Boss, R. Wayne, Encyclopedia of Mormonism

See this page in the original 1992 publication.

Here is something I would like to add that might help. A demonstration of some of the features of President's Whiteboard, a mobile app that Elders Quorum Presidencies, Relief Society Presidencies, and High Priests Group Leaders can use to manage the home teaching and visiting teaching assignments in their organizations.

President's Whiteboard Video

Download President's Whiteboard FREE (for Android tablets) HERE or simply go to your app store on your mobile phone or tablet and look for President's Whiteboard.

What shall I do that I may have this Eternal Life?

And it came to pass that after Aaron had expounded these things unto him, the king said: What shall I do that I may have this eternal life of which thou hast spoken? Yea, what shall I do that I may be born of God, having this wicked spirit rooted out of my breast, and receive his Spirit, that I may be filled with joy, that I may not be cast off at the last day? Behold, said he, I will give up all that I possess, yea, I will forsake my kingdom, that I may receive this great joy. (Alma 22:15)

What shall I do that I may have this eternal life?

There is a beautiful parallel between this story and the story of the rich man who had asked the Savior the same question. These two men were at different stages in their spiritual progression and therefore received different answers. To the king, Aaron responded with the basic principles of the gospel: faith, repentance, humility, and prayer. To the rich man, the Savior replied, if thou wilt enter into life, keep the commandments. Yet, the Savior knew that this rich man had a weakness. All his faithfulness could not prepare him for what the Savior would require next. He inquired, All these things have I kept from my youth up: what lack I yet? Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. But when the young man heard that saying he went away sorrowful: for he had great possessions (Matthew 19:16-22).

What a great contrast from this humble king. The young rich man had kept all the commandments but could not keep one more-to sell his riches and follow the Savior. On the other hand, the king is willing to sacrifice everything, I will give up all that I possess, yea, I will forsake my kingdom, that I may receive this great joy. As a result of the king's humble, penitent attitude he is enveloped by the power of God, being born again. As a result of the rich man's pride, he went away sorrowful.

Joseph Smith once said:

"A religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary [to lead] unto life and salvation; for, from the first existence of man, the faith necessary unto the enjoyment of life and salvation never could be obtained without the sacrifice of all earthly things. It was through this sacrifice, and this only, that God has ordained that men should enjoy eternal life; and it is through the medium of the sacrifice of all earthly things that men do actually know that they are doing the things that are well pleasing in the sight of God...Under these circumstances, then, he can obtain the faith necessary for him to lay hold on eternal life." (Lectures on Faith, 58)

Salvation of Children

In Latter-day Saint doctrine children are to be instructed in the principles of the gospel and baptized when eight years of age (D&C 68:25-27). They are then responsible to adhere to the teachings of the Church relative to obtaining salvation. Before that time they are considered "infants" or "little children" and are not required to be baptized. They are considered "alive in Christ" and are "whole" (Moroni 8:8-12; JST, Matthew 18:10-11).

Although children, with all the rest of mankind, feel the mortal "effects" of Adam's transgression, they (and all others) do not have any mystical stain of original sin upon them. Adults must have their own personal sins remitted by repentance and baptism (John 3:5; Acts 2:38; Moses 6:57-62), but "the Son of God hath atoned for original guilt, wherein the sins of the parents [both Adam's and their mortal parents'] cannot be answered upon the heads of the children, for they are whole from the foundation of the world" (Moses 6:54).

The prophet Mormon taught: "Listen to the words of Christ; …the curse of Adam is taken from them in me, that it hath no power over them…. It is solemn mockery before God, that ye should baptize little children" (Moroni 8:8-9). The Lord instructed Joseph Smith that "little children are redeemed from the foundation of the world through mine Only Begotten; wherefore, they cannot sin, for power is not given unto Satan to tempt little children, until they begin to become accountable before me" (D&C 29:46-47).

This unconditional benefit of Christ's Atonement saves all little children regardless of race, color, or nationality, for "all children are alike unto me" (Moroni 8:17). They all begin their mortal lives pure and innocent (D&C 93:38), and "little children also have eternal life" (Mosiah 15:25).

If they die while in this state of innocence and purity, they return to that God who gave them life, saved, and fit for his company. They are in a "blessed" condition, for God's "judgment is just; and the infant perisheth not that dieth in his infancy" (Mosiah 3:16, 18). The Prophet Joseph Smith saw in vision "that all children who die before they arrive at the years of accountability are saved in the Celestial Kingdom of heaven" (D&C 137:10; TPJS, p. 200).

All that is said of infants and little children applies also to those who may be adults in physical body but are not accountable mentally (D&C 29:49-50).

Concepts outlined in scripture and by the prophets clearly demonstrate the marvelous uniting of the laws of justice and mercy because of the Atonement: none are eternally disadvantaged by noncompliance to gospel laws or ordinances they do not know or are not capable of understanding and thus cannot comply.

by Calvin P. Rudd

Encyclopedia of Mormonism, Vol.1, Children, Salvation of

Spirit Body

Latter-day Saints believe that each person was born in premortal life as a spirit son or daughter of God. The spirit joins with a physical body in the process of birth on the earth. At death the spirit and the body separate until they reunite in the resurrection. Spirits are capable of intellectual advancement, love, hate, happiness, sorrow, obedience, disobedience, memory, and other personal characteristics. Latter-day Saints believe that "all spirit is matter," but this matter is so fine that it cannot be discerned by mortal eyes (D&C 131: 7-8).

The Doctrine and Covenants explains that "the spirit of man is in the likeness of his person, as also the spirit of the beast; and every other creature which God has created" (D&C 77:2). That spirit bodies resemble physical bodies is demonstrated in the account of the premortal Jesus visiting the brother of Jared many centuries before Jesus' birth (Ether 3:9-16). On this occasion, the Lord revealed his spirit body and said, "this body, which ye now behold, is the body of my spirit; …and even as I appear unto thee to be in the spirit will I appear unto my people in the flesh"(Ether 3:16).

According to Latter-day Saint doctrine, the spirit (sometimes called the soul) does not die (Alma 42:9; James 2:26). However, a spirit, though immortal, cannot have a fulness of joy without being inseparably connected to a resurrected physical body (D&C 93:33-34; 138:50). For additional references see Job 32:8; Hebrews 12:9; 1 Nephi 11:11; Abraham 3:18-23.

By Wilson K. Anderson

Death and Dying

At death, the spirit and body separate and "the spirits of all men, whether they be good or evil, are taken home to that God who gave them life" (Alma 40:11; cf. Eccl. 12:7). Alma 2, son of Alma 1 describes how the spirits of the "righteous are received into a state of happiness, which is called paradise, a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow" (Alma 40:12). In contrast, the wicked, who "chose evil works rather than good," suffer fear of the wrath of God (Alma 40:13). Both those who reside in paradise and those in the spirit prison await the resurrection and the judgment of God.

RESURRECTION FROM DEATH. Through the Atonement of Christ, all mortals will be resurrected irrespective of personal righteousness. Their spirits will have their physical bodies restored to them, and thus there will be a permanent unity of the spirit with an immortal, incorruptible body (John 5:28-29; Alma 11:42-45). Except for the resurrection of Christ, "this flesh must have laid down to rot and to crumble to its mother earth, to rise no more," and the spirits of men would have become devils, subject to Satan for eternity (2 Nephi 9:7-9).

NATURE OF DEATH. The scriptures teach that death does not change one's personality (Alma 34:34). Individual identities are eternal (D&C 18:10; 93:29). Thus all those who have been obedient to God's commandments in any time of the world can look forward to reunions with loved ones and associations with ancestors and descendants. Latter-day Saints believe that death need not terminate personal awareness or interpersonal relationships. For the righteous, family ties can continue beyond death because of sealing's in the temple. Thus, family members who have received the gospel in mortality conduct family history research and perform necessary vicarious ordinances in the temple for deceased family members. Many Latter-day Saints feel a closeness to ancestors from generations past because they have studied their lives, and some have served as proxies for them in temple ordinances (see Moses 6:45-46). Grieving parents know that children who die before reaching the age of accountability, and others such as the mentally disabled, receive eternal love and salvation through the grace of Christ and are restored to a completeness to continue in familial relationships (Moroni 8:17, 22; D&C 137:10).

Nevertheless, Latter-day Saints do not embrace death willingly, nor do they seek it. Suicide is condemned but judgment of it is left with the Lord. Abortion also is considered a serious sin under most circumstances and can cause much sorrow.

The best preparation for death is to repent and live righteously. Those who feel that their lives are in jeopardy with sickness may receive blessings from the elders of the Church, who, holding the priesthood of God, "shall pray for and lay their hands upon them in my name; and if they die they shall die unto me, and if they live they shall live unto me" (D&C 42:44). Those who face extreme suffering in a terminal illness may call upon the Lord for comfort or relief from pain, and rely upon him to prolong or shorten their days upon the earth. To allow a person who is terminally ill to pass away, rather than maintaining a vegetative existence through artificial systems of support, is not the spiritual equivalent of failing to save the life of a person facing death under other circumstances. The Lord is, however, the ultimate giver and taker of life.

To Latter-day Saints, as to all people, death can be tragic, unexpected, or even a blessed release from suffering. The loss of loved ones is an occasion for mourning. However, in LDS doctrine, death is also an occasion for hope, a birth into the next life, a step in the Plan of Salvation that began in the premortal existence and leads, if one is righteous, to eternal life with God in the Celestial Kingdom. The grieving of the faithful is appropriately marked by sorrow and hope, not despair and depression. Yet the loss of a loved one is to be taken neither lightly nor coldly. Grief and love are compatible—if not essential—emotions of the faithful. And Latter-day Saints who face death themselves, while experiencing uncertainty and concern for those left behind, can find hope in the Plan of Salvation and the Lord's promise that "those that die in me shall not taste of death, for it shall be sweet unto them" (D&C 42:46).

DEATH OF INFANTS. Joseph and Emma Smith struggled with personal losses, including the death of several of their children. Joseph wrote: "I have meditated upon the subject, and asked the question, why it is that infants, innocent children, are taken away from us, especially those that seem to be the most intelligent and interesting. The strongest reasons that present themselves to my mind are these: …they were too pure, too lovely, to live on earth…[but] we shall soon have them again" (TPJS, pp. 196-97).

DEATH OF YOUTH. Joseph Smith commented on the untimely death of youth at the funeral of young Ephraim Marks: "[This occasion] calls to mind the death of my oldest brother, Alvin, who died in New York, and my youngest brother, Don Carlos Smith, who died in Nauvoo. It has been hard for me to live on earth and see these young men upon whom we have leaned for support and comfort taken from us in the midst of their youth. Yes, it has been hard to be reconciled to these things…. Yet I know we ought to be still and know it is of God" (TPJS, p. 215). The Prophet also found great comfort in the gospel's affirmation of the relationship of mortality to eternity: "We have reason to have the greatest hope and consolations for our dead of any people on the earth; for we have seen them walk worthily in our midst, and seen them sink asleep in the arms of Jesus; and those who have died in the faith are now in the Celestial Kingdom of God" (TPJS, p. 359).

Mourning not only is appropriate; it is also one of the deepest expressions of pure love: "Thou shalt live together in love, insomuch that thou shalt weep for the loss of them that die" (D&C 42:45). Alma 1 taught that as part of the baptismal covenant the saints are "to mourn with those that mourn; yea, and comfort those that stand in need of comfort" (Mosiah 18:9). Mourning can heighten our faith and our hopes. The Prophet Joseph Smith said, "The expectation of seeing my friends in the morning of the resurrection cheers my soul and makes me bear up against the evils of life. It is like their taking a long journey, and on their return we meet them with increased joy" (TPJS, p. 296).

SUMMARY. Even as death began with the Fall, it will end with the Atonement, through which all are resurrected and the earth itself become immortal (D&C 29:22-29; 1 Cor. 15:19-26; Rev. 21:1-4). The hope engendered in Latter-day Saints by this long-range view of the loving Savior, triumphant over death, was reflected in a letter from Joseph Smith to the Church in 1842: "Now what do we hear in the gospel which we have received? A voice of gladness! A voice of mercy from heaven: and a voice of truth out of the earth; glad tidings for the dead; a voice of gladness for the living and the dead; glad tidings of great joy" (D&C 128:19). Although it brings grief to those left behind, death is part of "the merciful plan of the great Creator" (2 Nephi 9:6), it is "a mechanism of rescue"—an essential step in the Lord's "great plan of happiness" (Alma 42:8).

by L. Kay Gillespie