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