Recently, some life experiences got me thinking about personal covenants we make with God–not covenants that are part of the standard ordinances of the Church like the sacrament, baptism, temple endowment, etc.–but other promises we personally make to God. Often when we face circumstances of severe trial or unusual distress, we reach out to God and ask for his special blessings and promise, if we can get those those, that we will do certain things for God in return. While these covenants differ from those made standard gospel ordinances, I have come to believe that they carry just as much power and potential for blessings from God, perhaps more so.

The scriptures have several examples of these non-standardized, personal covenants that individuals and groups of people have made with God. Hannah in the Old Testament and the people of Ammon in the Book of Mormon are two examples that stand out to me. I can also recall stories from our living prophets and apostles and other prominent leaders where they discuss making personal covenants with God. Two of which I will share are are from Elder Neal A. Maxwell and President Abraham Lincoln.

Hannah Covenants to Give Her Son to Service of the Lord

In the book of 1 Samuel, we are given the story of Hannah, who desperately wants a son and vows, if she should receive one, to give him to the service of the Lord. Hannah received assurance from the prophet Eli, and no doubt from the Holy Spirit of God to her heart as well, that God had accepted her covenant. Hannah was blessed with a baby boy soon thereafter and after the baby was born and old enough to leave his mother’s arms, Hannah was faithful to her side of the covenant with God. This story is found in 1 Samuel Chapter 1:

1) Now there was a certain man of Ramathaim-zophim, of mount Ephraim, and his name was Elkanah…
2) And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.
5) … for he loved Hannah: but the Lord had shut up her womb.
10) And she was in bitterness of soul, and prayed unto the Lord, and wept sore.
11) And she vowed a vow, and said, O Lord of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the Lord all the days of his life, and there shall no razor come upon his head.
17) …Then Eli answered and said, Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him.
18) And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more sad.
19) …and Elkanah knew Hannah his wife; and the Lord remembered her.
20) Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the Lord.
24) …And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the Lord in Shiloh: and the child was young.
26) …And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the Lord.
27) For this child I prayed; and the Lord hath given me my petition which I asked of him:
28) Therefore also I have lent him to the Lord; as long as he liveth he shall be lent to the Lord. And he worshipped the Lord there.

The Anti-Nephi-Lehies Bury their Swords in Covenant with God

The story of the people of Ammon who took upon them the name of Anti-Nephi-Lehi, has always fascinated me. These people were vile sinners and even murders, yet they were converted to the Lord and because of their wicked past, they felt a special need to make an extra, personal covenant with God. Because they felt so blessed by God, this group of people covenanted that they would not take up weapons of war again, even in self-defense, after God had cleansed them of their prior sins. The story is in the Book of Mormon, Alma chapter 24:

15) Oh, how merciful is our God! And now behold, since it has been as much as we could do to get our stains taken away from us, and our swords are made bright, let us hide them away that they may be kept bright, as a testimony to our God at the last day, or at the day that we shall be brought to stand before him to be judged, that we have not stained our swords in the blood of our brethren since he imparted his word unto us and has made us clean thereby.
16) And now, my brethren, if our brethren seek to destroy us, behold, we will hide away our swords, yea, even we will bury them deep in the earth, that they may be kept bright, as a testimony that we have never used them, at the last day; and if our brethren destroy us, behold, we shall go to our God and shall be saved.
17) And now it came to pass that when the king had made an end of these sayings, and all the people were assembled together, they took their swords, and all the weapons which were used for the shedding of man’s blood, and they did bury them up deep in the earth.
18) And this they did, it being in their view a testimony to God, and also to men, that they never would use weapons again for the shedding of man’s blood; and this they did, vouching and covenanting with God, that rather than shed the blood of their brethren they would give up their own lives; and rather than take away from a brother they would give unto him; and rather than spend their days in idleness they would labor abundantly with their hands.

The prophets and leaders of the church took this covenant by the Anti-Nephi-Lehies very seriously. Both parties went to great lengths to keep that covenant, even at the risk of their own lives, yet they were miraculously blessed and delivered for being faithful to their personal covenant.

Neal A. Maxwell Dedicates His Life to the Lord in a Covenant Prayer

The following story is take from A Disciple’s Life: The Biography of Neal A. Maxwell by Bruce C. Hafen, chapter 13.

During the middle of the battle for Okinawa, Neal had the most transforming experience of all. He was part of a mortar squad that fired at Japanese positions hidden in the hills. His own mortar position created an obvious invitation for the enemy to locate and eliminate his firing capacity and him. They needed only to direct their own artillery and mortar fire at the place where Neal’s squad sent up its shells. By identifying his position and comparing where their shells hit, they could direct their fire closer and closer until they had done their deadly job.

One night in late May, the shrieking noise of artillery fire caught Neal’s attention with a frightening realization. Three shells in a row had exploded in a sequence that sent a dreadful message the enemy had completely triangulated his mortar position, and the next series of shots would hit home. Suddenly a shell exploded no more than five feet away from him. Terribly shaken, Neal jumped from his foxhole and moved down a little knoll seeking protection, and then, uncertain what to do, he crawled back to the foxhole. There he knelt, trembling, and spoke the deepest prayer he had ever uttered, pleading for protection and dedicating the rest of his life to the Lord’s service.

Neal later called this “one of those selfish, honest prayers” that many people offer in times of great stress. He didn’t feel entitled to anything in particular, and he knew many of his combat buddies prayed that night as fervently as he did. …After the prayer, Neal turned his attention again to watching the night sky, which was earlier ablaze with flashing, fiery noises. His body spontaneously tensed up as he waited, searching the darkness for sounds and clues. But no more shells came near him.

Later he wrote: After that triangulation occurred, the shelling stopped at the very time they were [about] to finish what they had been trying to do for days. I am sure the Lord answered my prayers. . . . The following night they began to pour [more] shells in [on our position], but almost all of them were duds either the ammunition had gotten wet or they were not exploding in the very thick, oozing mud. . . . I felt preserved, and unworthily so, but have tried to be somewhat faithful to that promise that was given at the time.

He would occasionally talk about those two nights in the years that followed, never offering more details about the experience but usually adding something like, “I foolishly thought at the time that I could pay the Lord back, and now, of course, I’m in greater debt to Him than ever.”

Abraham Lincoln’s Solemn Vow to God

My last example of a personal covenant with God is about Abraham Lincoln and is a story told by General Daniel Sickles, who fought for the Union army in the Battle of Gettysburg during the US Civil War. General Sickles noticed that immediately preceding the battle at Gettysburg, when nerves of all commanding officers should have been on edge, there was a certain calm and assurance about Abraham Lincoln. After the victory, when Lincoln was asked how that could be, he replied:

“Well, I will tell you how it was. In the pinch of your campaign up there, when everybody seemed panic-stricken and nobody could tell what was going to happen, oppressed by the gravity of our affairs, I went to my room one day and locked the door and got down on my knees before Almighty God and prayed to him mightily for victory at Gettysburg. I told him that this war was His, and our cause His cause, but we could not stand another Fredericksburg or Chancellorsville. Then and there I made a solemn vow to Almighty God that if He would stand by our boys at Gettysburg, I would stand by Him, and He did stand by our boys, and I will stand by Him. And after that, I don’t know how it was, and I cannot explain it, soon a sweet comfort crept into my soul. The feeling came that God had taken the whole business in his own hands, and that things would go right at Gettysburg, and that is why I had no fears about you.” (Hill, Abraham Lincoln—Man of God, 339–40.)

Timothy Ballard, in his book, The Lincoln Hypothesis, goes into much more detail about Lincoln’s conversion to God and the covenants he made personally and on behalf of our country as it’s leaders. I highly recommend the book, and you can check out my blog post on The Lincoln Hypothesis which has many of my favorite quotes from the book.

Consulting with My Friends and Family about Personal Covenants

As I was contemplated this topic, my father happened to be at my house and so I asked him what he knew about personal non-standardized covenants. His initial reaction was that he hadn’t put a lot of thought into the subject. But upon thinking about it a little more, a few minutes later he said when he was in high school, he wanted to make the baseball team very badly. He remembers praying and asking God if he would allow them to make the baseball team that he would dedicate his life to serving the Lord. My dad did make the baseball team and that experience seemed to increase his faith in God. He has dedicated his life to serving the Lord and is in fact, now serving a full-time mission with my mom. He has written about their senior mission on my Mormon Mission Prep website if you want to check it out.

I also thought I should reach out to a friend I worked with when I worked for The Church of Jesus Christ of Latter-day Saints in the church office building in downtown Salt Lake City. This person had once told me about a personal covenant he had made with God when his family was going through a very difficult time. I don’t think I should share the details of that private, personal story with you, but it was a faith promoting experience to call him and hear the account again. This friend reiterated to me his conviction the covenants we make in the standard gospel ordinances are patterns the Lord is trying to teach us. He said that he feels that the Lord wants all of us to learn to make and keep our own personal covenants with God and that the greatest blessings of the gospel of Jesus Christ come to us by doing so. I wholeheartedly agree.

The Book of Abraham teaches that God sent all people to Earth “to see if they will do all things whatsoever the Lord their God shall command them” (Abraham 3:25). I have often thought that another related purpose of this life is for God to see if we would do two things that we promise we’re going to do…if we will do the things that we covenant to do, whether it be a standard covenant through the traditional gospel ordinances, or a personal covenant we make with God.

In December 2016, I volunteered to coach my son’s 10-year-old basketball team in the Lake Pointe Church league. We looked at various community basketball league options for our son and Lake Pointe was the least expensive. And we liked the fact that it was a church league with good Christian standards. When I volunteered to be the team coach, Lake Pointe required me to fill out a “Belief Statement” form in which I answered whether or not I agreed with several doctrinal statements from their church. Whether I agreed or not with the statements, I had to agree to support Lake Pointe’s doctrinal beliefs if the issue were to come up during my weekly devotional with the kids or in other public situations. (Click here to see the Belief Statements on Lake Pointe’s website)

Being a coach, even though it was a bunch of 10-year-olds, was stressful. I did enjoy, however, sharing a bible verse with the boys each week at practice. And each of the games was begun with a prayer, and I volunteered to offer it a couple of times during the season. When we were leaving one of the games, a man from the crowd who I had never met before came up to me and thanked me for the nice prayer I offered. It was overall, a good experience with the Lake Pointe Church basketball league.

At the time I filled out the Belief Statement, I found it difficult to simply answer “Agree” or “Disagree” for many of the questions. Many of the statements had a lot of nuance, and I found myself wishing I could write out a paragraph in response to each one where I could more fully explain why I agreed or disagreed. Ultimately, I put that I agreed with most, if not all, the statements. And I did so with all sincerity. While I’m a faithful Mormon, I found I had much in common with the good Christians at Lake Pointe Church, though, perhaps, I thought, they may be surprised about the way in which I agree. Because I have this website as a platform, I thought I would write an open letter with my short (or sometimes long) essay responses to the Lake Point Church Belief Statements.

Statement 1: I believe in the physical resurrection of Jesus Christ.

I Agree. I thought this was an interesting way to kick off the statements. I didn’t realize that there are Christian denominations out there who don’t believe in the actual physical resurrection of Jesus Christ. I suppose they believe the resurrection of Jesus Christ is metaphorical. I guess it makes sense that there are people and churches who believe that. Even in Jesus’ day, the Jews were split on this subject, some believing in the literal resurrection (Pharisees), and others not (Sadducees).

One of my favorite Biblical verses about the literal resurrection is 1 Corinthians 15:20–22 “But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.”

And one of my favorite verses about the resurrection from the Book of Mormon is in Alma chapter 11: “42) Now, there is a death which is called a temporal death; and the death of Christ shall loose the bands of this temporal death, that all shall be raised from this temporal death. 43) The spirit and the body shall be reunited again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time …45) I say unto you that this mortal body is raised to an immortal body, that is from death, even from the first death unto life, that they can die no more; their spirits uniting with their bodies, never to be divided; thus the whole becoming spiritual and immortal, that they can no more see corruption.”

Statement 2. I believe the miracles were supernatural occurrences as presented in the Biblical account.

I agree. Again, it is very interesting that this is one of the 15 points they chose to highlight. I suppose in this day and age, it is very difficult for people to believe the miracles Jesus and others performed in the Bible, like Moses parting the Red Sea, and Jesus instantaneously healing the blind and lepers, walking on water, and raising people from the dead. But I certainly do believe that Jesus’ miracles really happened and that he did them by tapping into higher powers that we mortals do not yet understand. And I believe that some day, when “we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph. 4:13) that we will understand the Celestial laws by which the scriptural miracles were performed.

Statement 3. I believe a Christian cannot lose their salvation.

I’m not sure if I responded that I agree or disagree with this statement. The argument can be made either way, depending on how one defines salvation. Traditional protestant or evangelical Christians, which I think is how one would classify Lake Pointe Church, believes in a binary heaven and hell in the afterlife and defines salvation as those who will be in heaven while the people in hell will not have salvation. Mormon theology about salvation is much more nuanced and, honestly, more reflective of the reality of degrees of righteousness and wickedness of people. We Mormons believe that in the resurrection there will be degrees of heaven divided into three main groups called the Celestial, Terrestrial, and Telestial Kingdom, any one of which is better than this life on earth and could thus be considered salvation.

Salvation that cannot be lost. As we read in 1 Corinthians 15:20–22, quoted above, Jesus Christ, through his infinite atonement, has made it so all mankind will be resurrected. When Paul said that “all be made alive” he meant that all who lived on this earth will be resurrected without condition. The Book of Mormon also teaches this principle. It says that resurrection “shall come to all, both old and young, both bond and free, both male and female, both the wicked and the righteous; and even there shall not so much as a hair of their heads be lost; but every thing shall be restored to its perfect frame, as it is now, or in the body, and shall be brought and be arraigned before the bar of Christ the Son, and God the Father, and the Holy Spirit, which is one Eternal God” (Alma 11:44). Being resurrected and restored to a glorious, physical body is a wonderful blessing that is a gift from our Savior that all mankind will receive and cannot be lost. If that is the salvation Lake Pointe Church is referring to, then I agree with the statement.

Salvation that can be lost. Regarding the salvation that can be lost, I believe that a person must commit a sin in order to lose their salvation in heaven. If a person never commits a sin, their salvation is not in jeopardy. In order to commit sin, a person must be old enough and wise enough to know right from wrong. Little children, or people with disabilities giving them the mental capacities of a small child, do not know right from wrong and thus are not capable of committing sin. Having never sinned, these people are saved and will be in heaven. The Book of Mormon is clear on this subject:

“Listen to the words of Christ, your Redeemer, your Lord and your God. Behold, I came into the world not to call the righteous but sinners to repentance; the whole need no physician, but they that are sick; wherefore, little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me. … 10) Behold I say unto you that this thing shall ye teach—repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their little children. …12) But little children are alive in Christ.” (Moroni 8: 8,10,12)

For everyone else, Romans 3:23 applies: “For all have sinned, and come short of the glory of God.” In other words, we have all transgressed God’s commandments and in so doing we have lost our salvation. So regarding the question “can a Christian lose their salvation?” I think the answer is clear: Yes. Any Christian who lives to the age of accountability will lose their salvation because nobody has lived a sinless life except Jesus Christ.

Then the question is, what does an individual have to do to regain our salvation? Jesus taught many things on this subject:

• John 3: 3,5 “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. …Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”
• John 17:3 “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”
• Matt 18:3 “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.”

I could go on and on listing the teachings of Jesus and other prophets and apostles regarding how to qualify for salvation. And all those scriptural teachings are true. But how does one truly know if he or she has qualified for salvation? To answer this, I like what Joseph Smith taught: “The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood. It is impossible for a man to be saved in ignorance.” (D&C 131: 5-6) He further stated that “to have a positive promise of your own Salvation is making your Calling and Election sure, viz the voice of Jesus saying my beloved thou shalt have eternal life. Brethren never cease struggling until you get this evidence. Take heed both before and after obtaining this more sure word of Prophecy.” (21 May 1843 Howard and Martha Coray Notebook 208 as quoted in The Words of Joseph Smith by Andrew F. Ehat)

A Book of Mormon prophet named Moroni taught that we are not saved until we are actually saved, meaning being promised salvation and actually being saved or redeemed are two different things. Of course God’s promises are sure, and for those that are promised salvation, the day will come when they are actually saved and brought back into God’s presence.  Moroni said that “because of Jesus Christ came the redemption of man. And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed” (Mormon 9:12–13 emphasis added).

Statement 4. I believe in literal heaven, hell, and a personal devil.

I’m sure I clicked that I agree with this statement, though, as previously mentioned, as a Mormon, I don’t believe that a single heaven and a single hell are the only two options after this life. I believe that the Savior’s reference to “many mansions” (John 14:2) was touching on the fact that heaven has a place for all people of a wide variety of levels of righteousness. Paul expanded on this concept of differing degrees of heavenly glory in his first epistle to the Corinthians: “There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead.” (1 Cor 15: 4-42)

As for the “personal devil” aspect of the statement, I’m not exactly sure what Lakepointe means. I did a quick search on Google for that term and didn’t get much help. From what I surmise, Lakepointe is asking if the devil is a real person who really tempts us. And to that I answer yes. The Devil with a capital D is Satan or Lucifer. There are also numerous devils with a lower case d who are the followers of Satan.

The Devil was once an angel in the presence of God. “How art thou fallen from heaven, O Lucifer, son of the morning!” (Isaiah 14:12) In the pre-earth life, Satan rebelled against God and sought to destroy the followers of the Son of God with his lying and make them his captives (Moses 4:2-3). “And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.” (Rev 12: 7-9)

Statement 5. I believe the Bible is without error in it’s original form.

Absolutely, I agree. One of the fundamental tenants of Mormonism is that “We believe the Bible to be the word of God as far as it is translated correctly” (Article of Faith 8). I also concur with this statement from Joseph Smith: “I believe the bible, as it ought to be, as it came from the pen of the original writers” (15 October 1843, Joseph Smith Diary, by Willard Richards, as quoted in the Words of Joseph Smith). The Bible is the word of God. It is a source of truth and inspiration and spiritual light for all who read it and apply its teachings.

Statement 6. I believe the Father, Son, and Holy Spirit are three persons but one God.

Again, I agree. This one surprised me because I thought most evangelical Christians believed the Father, Son, and Holy Spirit are not three separate people. But I’m not super familiar with other religions’ beliefs.

One of the best illustrations that the Father, Son, and Holy Spirit are three separate beings is at the baptism of Jesus, where the Father’s voice is heard coming from heave, the Son is physically present in the river, and the Holy Spirit descends like a dove. “And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matt 3:16-17).

Another clear statement on the nature of the three members of the Godhead–the Father, Son, and Holy Spirit–is by the Prophet Joseph Smith in 1843. “The Father has a body of flesh and bones as tangible as man’s; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us” (D&C 130: 22).

Statement 7. I believe a Christian fully receives the Holy Spirit when he is saved.

I’m pretty sure I put that I agree with this statement, though, as we’ve already discussed, I think we have some differences in the definition of “saved.” Still, I have no problem agreeing with the statement that someone who has fully received the Holy Spirit is saved.

The concept of fullness has become more and more important to me as I have studied the gospel of Jesus Christ over the years. Concepts like the fulness of the Holy Ghost (D&C 109:15), the fulness of the Priesthood (D&C 124:28), a fulness of joy (D&C 93:33), and fulness of glory (D&C 132:6 and D&C 84:24), are replete in LDS scripture. It seems clear that while many of us experience these gifts partially, the greatest blessings are reserved for those who receive these things in fullness. This concept of partially versus fully receiving the Holy Spirit is highly related to what we have already discussed with the degrees of glory of heaven. And like the three degrees of glory, the apostle Paul also talks about the fullness of God and Christ.

“For this cause I bow my knees unto the Father of our Lord Jesus Christ, Of whom the whole family in heaven and earth is named, That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, May be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.” (Ephesians 3: 14-19, emphasis added)

“For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.” (Ephesians 4: 12-13, emphasis added)

Statement 8. I believe that man was created by God and did not evolve from something less than human.

I put that I agree with this statement, though I really appreciate this opportunity to add more detail to my answer. I believe, as is stated by Moses in Genesis that “in the beginning God created the heaven and the earth” (Genesis 1:1) and that on the sixth day of creation “God created man in his own image, in the image of God created he him; male and female created he them” (Genesis 1:27 ).

Though the Mormon Church founder and prophet Joseph Smith lived long before Einstein (E = mc2) and other modern scientists discovered that you can’t create something from nothing, Joseph Smith taught that God didn’t create the world nor mankind out of nothing. He said that “in the translation [of the Bible] …the word created should be formed or organized” (Words of Joseph Smith page 60).  God confirmed this to Adam and Eve when he said “for dust thou art, and unto dust shalt thou return” (Genesis 3:19) speaking of the eventual death and decay of their mortal bodies.

Something not stressed in the LakePointe Church statement but that is stressed in the Bible is that mankind was created in the image of God. Brigham Young taught, “When we look upon the human face we look upon the image of our Father and God; there is a divinity in each person, male and female; there is the heavenly, there is the divine” (Discourses of Brigham Young, sel. John A. Widtsoe [1954], 51). More than just looking like God, the scriptures, both ancient and modern, teach the men and women are literal children of God.

• Romans 8:16-17 “The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.”
• Psalms 82:6 “I have said, Ye are gods; and all of you are children of the most High.”
• Psalm 127:3 “Children are an heritage of the Lord.”
• Revelation 21:7 “He that overcometh shall inherit all things; and I will be his God, and he shall be my son.”
• D&C 76:24 “That by him [Jesus Christ], and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God.”

Because men and women are children of God, they inherit some characteristics of God, like our appearance, and we have the potential (eternally long term potential) to become completely like God some day.  The earth was a creation of God, but not a begotten child of God, and something created does not inherit the characteristics of the creator. But because we humans are children of God, we inherit the capability of becoming like our father and mother some day. In fact, Jesus himself commanded us to strive to become like God Our Father in Matthew 5:48 “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

As for the last part of the statement–that mankind did not evolve from something less than human–that is clearly a jab at evolutionism.  While I think it should be stressed that human and animal evolution is a theory and not fact, I think there could be elements of truth in it. Still, to the extent that mankind’s body may have evolved, I believe that process was instituted and guided by God. The bottom line is that I think God is the father of the human race, and not any other being.

Statement 9. I believe that all Christians have direct access to God.

I absolutely believe this. And not just all Christians, but all people everywhere. I can think of almost no greater knowledge that is largely hidden (generally by ignorance and unbelief) from the human race than the fact that we have access to God. He is aware of us. He knows our names. He hears and answers all of our prayers. James in the New Testament encouraged us to use that access to God to ask for wisdom and direction in our lives. “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (James 1:5). And Jesus said during his earthly ministry that using that access to get to know God was the very definition of eternal life.”And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3).

Statement 10. I believe in the power of prayer to affect and change lives.

Yes, again, of course I agree. Jesus taught that sincere prayer brings great blessings. “But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly” (Matt 6:6). James taught that “the effectual fervent prayer of a righteous man availeth much” (James 5:16).

Mormon, the ancient prophet of the Book of Mormon, stressed that prayer in vain or lacking sincerity will not bring blessings. “For behold, God hath said a man being evil cannot do that which is good; for if he offereth a gift, or prayeth unto God, except he shall do it with real intent it profiteth him nothing” (Moroni 7:6).  But said he, sincere prayer can help transform your life and your eternal life. “Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure” (Moroni 7:48).

Statement 11. I believe that Jesus Christ was born of a virgin.

Yes, I agree. Hundreds of years before the birth of Jesus, the Old Testament prophet Isaiah said: “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son” (Isaiah 7:14). Jesus’s virgin birth doesn’t mean he lacks a father, it means he had no earthly father. God was the father of Jesus. This is how the angel Gabriel described it when he brought news of the forthcoming virgin birth to Mary, the mother of Jesus:

“26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, 27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. 28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. 29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. 30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. 32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.” (Luke 1:26-35)

And this was the experience of Joseph, Mary’s espoused husband:

“18) Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. 19) Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. 20) But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. 21) And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. 22) Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23) Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Matt 1:18-23).

I believe Jesus’s virgin birth happened as described. I believe he had a mortal mother, from whom he inherited the ability to die, and an immortal father, from whom he inherited the ability to overcome death, resurrect, and bring resurrection to us all.

Statement 12. I believe when a person repents of their sin and turns by faith to Christ, they are saved by grace.

Yes, absolutely, I believe that God has granted us time to repent, through faith in Jesus Christ, and if we do so, we will be saved by His atoning grace.

Repentance: Both Matthew and Luke quote Jesus teaching the need for all of us to bring forth the fruits of repentance” (Matt 3:8 and Luke 3:8). When John the Baptist began preaching in the wilderness of Judæa, his opening message was “Repent ye: for the kingdom of heaven is at hand” (Matt 3:1-2). The Book of Mormon explains that one of the main purposes of this earth life is to repent. “And thus we see, that there was a time granted unto man to repent, yea, a probationary time, a time to repent and serve God” (Alma 42:4). The fruits of repentance are to “make confession unto the Lord” (Ezra 10:11), “cease to do evil” (Isa. 1:16), “turn yourselves from all your transgressions” (Ezek. 18:30), and have “Godly sorrow” (2 Cor. 7:10) for your sins. When we do this we are promised that “though your sins be as scarlet, they shall be as white as snow” (Isaiah 1:18) by the saving grace of Jesus Christ.

Faith: The role of faith in the repentance and salvation process is well documented in the scriptures. Jesus taught, throughout his mortal ministry, that physical and spiritual healing come through faith in God. On more than one occasion, when Jesus gave sight to a blind man, he said “thy faith hath saved thee.” (Luke 7:50 and Luke 18: 42) To a sick man and his friends was this exchange showing that faith is a necessary part of being forgiven and saved: “Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee …Arise, take up thy bed, and go unto thine house. And he arose, and departed” (Matt 9:2,6-7). And Paul, the great apostle and missionary of the church after the resurrection of Christ, taught this important linkage between faith, grace and salvation: “By grace are ye saved through faith” (Eph. 2:8).

Grace: The apostle Paul taught that “through the grace of the Lord Jesus Christ we shall be saved” (Acts 15:11), thus teaching us that grace is the power of God that allows mankind to be saved. Paul further taught that “the grace of God …bringeth salvation” Titus 2:11 and he implored us to “come boldly unto the throne of grace, that we may obtain mercy” (Heb. 4:16). The Book of Mormon prophet Jacob added his witness that “it is only in and through the grace of God that ye are saved” (2 Ne. 10:24). Jacob further pointed out “how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah” (2 Ne. 2:28).

Statement 13. I believe the only Biblical grounds for divorce is adultery or if a Christian is married to a non-Christian and the unbeliever no longer wishes to remain married.

Yes, I agree that adultery is grounds for divorce, but I don’t think it should be automatic. There are many couples that have saved their marriage after one of the spouses have an affair, and I think all options to save a marriage should be employed before pursuing a divorce. And the second part of the statement, I also agree with. Marriage should never be forced upon anyone who doesn’t wish to be married.

Jesus taught that marriage is an institution that God established from the beginning with Adam and Eve. He said that “what therefore God hath joined together, let not man put asunder” (Matt 19:6). When the Jews pressed the topic further and asked why Moses permitted divorce, Jesus said “Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.” (Matt 19:8)

In Genesis, God says that “it is not good that the man should be alone” (Gen 2:18), therefore he created Adman and Eve and commanded them to remain together and multiple and replenish the earth in a marriage relationship. Keeping a marriage strong takes hard work by both partners. The apostle Paul counselled the Christians of his day that spouses should love and cherish and respect one another. “Husbands, love your wives, even as Christ also loved the church, and gave himself for it” (Eph 5:25 also see Col 3:19). 

As a Mormon, I further believe that the marriage relationship, as God intents it, can last for all eternity. The prophet Joseph Smith taught that “in the celestial glory there are three heavens or degrees; And in order to obtain the highest, a man must enter into this order of the priesthood [meaning the new and everlasting covenant of marriage]; And if he does not, he cannot obtain it.” (D&C 131:1-3) This type of marriage is a covenant between the man and woman and God and can thus only be performed by the authority of God’s priesthood and in God’s Holy Temple. Men and women who are married this way, sealed in the temple and by the Holy Spirit of Promise (see D&C 132), may continue as husband and wife throughout eternity.

Statement 14. I believe in the physical return of Christ.

Yes, I agree, and if I can, I’d like to break this down into two parts: 1) the resurrection of Jesus Christ and that he physically lives today, and 2) the second coming of Christ when he will return to earth to reign.

Physical Resurrection: One of the best documented places in scripture of the physical resurrection of Jesus Christ is in the book of Luke, Chapter 24. In verses 5 and 6 it record angels announcing the literal physical resurrection of Jesus’ body. “Why seek ye the living among the dead? He is not here, but is risen.” Then, later in the chapter, it records how Jesus visited with his disciples, they felt his physical body and he eat with them.

“36) And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. 37) But they were terrified and affrighted, and supposed that they had seen a spirit. 38) And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? 39) Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. 40) And when he had thus spoken, he shewed them his hands and his feet. 41) And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? 42) And they gave him a piece of a broiled fish, and of an honeycomb. 43) And he took it, and did eat before them.” (Luke 24: 36-43)

Though Jesus ascended to heaven (Acts 1), he still lives today and still has his physical, glorified, immortal body. And at the time of Jesus’ ascension into heaven, angels were present announcing his future second coming. “And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” (Acts 1:10-11)

Second Coming of Christ: The prophets of God in the Old and New Testament have taught of the second coming of Jesus Christ. Paul said, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God” (1 Thes 4: 16). Zechariah taught that when Jesus comes, some will say, “What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.” (Zech 13:6) Jesus himself taught some of the most detail around his second coming in Matthew Chapter 24. He gave many signs of the times and added “Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.” (Matt 24:44)

Statement 15. I believe that even though Jesus Christ was perfect, He died on the cross for our sins.

Yes, I believe that Jesus Christ lived a sinless life, and that he died on the cross as part of his infinite atonement to pay the penalty for our sins, and that he resurrected on the third day as a perfect, immortal being.

Peter was referring to the sinless life of Jesus Christ and the shedding of his blood for our sake when he spoke of “the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:19). And Peter further taught that Jesus was one “who did no sin, neither was guile found in his mouth” (1 Peter 2:22). The wine of the last supper, Jesus taught, represented “my blood of the new testament, which is shed for many for the remission of sins” (Matt. 26:28). Paul taught often of how we are sanctified through the shedding of the blood of Christ. “We are sanctified through the offering of the body of Jesus Christ once for all” (Heb 10:10).

The Book of Mormon adds it’s witness to these truths throughout its pages. One great example is the teaching of a prophet named Jacob: “Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth. Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered” (2 Nephi 2:5–6).

Another Book of Mormon example is a speech by a missionary named Amulek: “Behold, I say unto you, that I do know that Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the Lord God hath spoken it. For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made. For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice” (Alma 34:8-10).

Write a paragraph summarizing the circumstances surrounding your acceptance of Christ as your Savior.

The last part of the Lake Pointe Church Belief Statement Form was to write a summary paragraph about how I came to know and accept Jesus Christ as my Lord and Savior. I wish I had saved what I wrote then, but I’m sure it was something like the following:

I can’t pinpoint the exact moment I accepted Jesus Christ as my Savior. My parents taught me from my earliest childhood that Jesus Christ is my Savior and Redeemer and I always believed it. When I was eight years old, my parents thought I was old enough to understand right from wrong, and they asked me if I wanted to follow the Savior’s example of being baptized as a covenant to always keep God’s commandments and be a witness of Christ at all times (Mosiah 18:9-10). I wholeheartedly made that covenant and received a special witness at that time from the Holy Ghost bringing me peace and joy and confirming that I had made the right choice. Since then I have had spiritual witnesses that are to numerous to count confirming the Jesus Christ died for my sins and was resurrected that I too may be raised to eternal life some day. I am eternally grateful to God for the gift of His Son, my Savior and Redeemer, Jesus Christ.

 

Summary: I believe that statements about the dark skin of the Lamanites is figurative because when the scriptures use adjectives like black, dark, and white, as well as the noun skin, they are metaphorical references to people’s spiritual state. What follows is my research and reasons for believing so.  

My Daughter’s Experience in Seminary

I have been thinking about writing this article for a few years. One cause of delay has been the need to research the subject, and while that’s not complete something happened recently that prompted me to finally do it. A few months ago, my oldest daughter started early morning LDS Seminary. She has good teachers and this has been a good experience for her spiritual development. Several weeks ago, when I got home from work, my daughter asked if the dark skin of the Lamanites was literal or figurative. I’m sure she only asked because she has overheard me tell my wife that I think it is figurative. I responded that I felt it was spiritual in nature and not literal but that I am understanding of other Latter-day Saints who believe it is literal.

My daughter continued by saying that her class had recently studied the part of the Book of Mormon talking about the dark skin of the Lamanites. In class, she asked her teacher the same question about whether the dark skin was literal or figurative. The teacher said it was literal and that was the end of the discussion. While I understand the teacher’s position, it was disappointing that the alternative viewpoint was so summarily dismissed. As far as I know, the Church has never made a statement on whether the dark skin is literal or not. A search of this topic on LDS.org will yield no helpful results, at least it hasn’t for me and I have tried many variations of keywords. I did, however, find several articles and lesson manuals that just assume the dark skin of the Lamanites is literal and it is treated that way in the literature.

My Evolving Thoughts on the Subject

Growing up in the LDS Church, I learned at an early age the story of how “the Lord God did cause a skin of blackness to come upon” the Lamanites, a group of people, generally known for their wickedness, in the Book of Mormon (2 Nephi 5:21). I was taught that the black skin mentioned in that verse, and the dark skin mentioned in several others, was a literal reference to their skin pigmentation turning a darker color. As a young man, I had no reason not to accept this explanation, so I believed it. Later, in my own Seminary experience, I recall a teacher stressing that the dark skin of the Lamanites was a sign of the curse, and not the curse itself. The curse was being cut off from the Spirit and presence of God and thus being cut off from God’s blessings.

In recent years, though, I have had many experiences that have caused me to question the literal interpretation of the dark skin of the Lamanites. I have read and studied the scriptures and what many Church members with a variety of opinions have said about those verses. (The present-day Church leaders, as reflected by content on LDS.org, has almost nothing to say on the subject.) My research has revealed mounting evidence that the references to dark skin, and black skin as well, are not literal but rather figurative and spiritual in nature. While the issue is not completely settled in my mind. I think there is more evidence that it is metaphorical and I’m finding it harder and harder to believe that God changed anyone’s skin color because of unrighteous behavior.

Blacks in the Scriptures

One of the first times I can remember questioning the literal interpretation of dark skins was when I watched some material put together by Darius Gray and Marvin Perkins. Brother Perkins came across my Mormon Mission Prep website and reached out to me. He and Brother Gray had put together a video series called Blacks in the Scriptures in which they discuss in depth many of these topics about race and skin color. I link to them below and highly recommend watching the videos.

Brother Gray’s video called Blacks in the Bible, does a great job documenting some of the prominent people in the bible that were black—black being defined as descendants of Ham, since the Bible really doesn’t talk about race or skin color in the same way we do today. Prominent black, or bi-racial with some degree of black ancestry, figures in the Bible include Melchizedek, Abraham’s wife Hagar, Joseph’s wife Asenath, Boaz, Uriah, King David, and therefore even Jesus Christ.

Brother Perkins’ video, titled Skin Color & Curses,  is also excellent and in it he shows that “the words black and white do not refer to literal skin color in the scriptures.” He points out that “every scripture in the Book of Mormon that made you believe that the Lamanites had a darker skin than the Nephites, every last one of them, have a new footnote on it” in the post 1981 edition of the scriptures leading reading to the Topical Guide entry on Spiritual Darkness. Brother Perkins points out that the adjectives dark, black, and white and the noun skin, as used referring to people, are figurative and spiritual in nature.

• Black means: gloomy, dark, impure, and hidden
• Dark means: filthy, wicked, impure, and the absence of light
• White or fair means: clean, pure, true, and righteous
• Skin means the outward appearance and countenance

Studying the Scriptures on Skin Color Myself

To me, the interpretation that the dark or black skin is a spiritual, metaphorical reference feels right, and equally, the literal interpretation feels that it is not right. So, after watching the videos above, I was sufficiently motivated to research the subject in more depth myself. It’s not that I didn’t believe Brothers Gray and Perkins, quite the contrary, they make an excellent case. But I did want to study it myself, do the keyword searches they talk about (and others), see what conclusions I would come to, and then see what the Spirit of God had to say on the subject.

It is so wonderful that modern computing and internet technology allows us to not only access the scriptures at our convenience, but the ability to perform keyword searches to improve our studying and the comprehensiveness of our learning. I won’t present my full research here in this article, as it is quite lengthy, but please go to LDS.org/scriptures and perform your own searches to confirm my findings. If you have already come to the conclusion that the Lamanite’s skin was literally physically darker than the Nephites, then these scriptures may not persuade you from that view. But if you take a step back, reserve judgement, and try to understand the full context, the Lord’s intent, and the original meaning that the author was trying to convey, you very well may come to the conclusions I have.

Adjectives Black and Blackness in the Scriptures

The non-human uses of the adjective “black” are numerous in the scriptures—they are used to describe horses, the weather, fire, lack of visibility, and the landscape.  I’m not sure how much they influence how we look at the adjective in reference to people, but perhaps there is a connection. By my count, there are only about 16 instances of the word black or blackness in the scriptures that talk about people. Removing references to hair and leprosy and others like that, we are left with these that seem to be relevant to our discussion.

Scripture Verse	Scripture Quote	My Comment
Lamentations 4:8	Referring to the wickedness of the House of Israel, Jeremiah says “their visage is blacker than a coal.”	Visage is a person’s face, form or features; the surface of an object. This reference could be literal but more likely is metaphorical.
Job 30:30	Job cries, “my skin is black upon me.”	This is probably not a reference to skin pigmentation here. He was sick, so if it is literal, the black skin was a reference to diseased, rotting flesh.
Lamentations 5:10	“Our skin was black like an oven because of the terrible famine.”	I don’t think it’s describing skin pigmentation here. Seems to be more of a reference to general health.
Song of Solomon 1:6	Solomon says, “Look not upon me, because I am black, because the sun hath looked upon me.”	There are no footnotes to help. It seems like a reference to tanned skin.
Jeremiah 8:21	“For the hurt of the daughter of my people am I hurt; I am black.”	The footnote on black says it is a Hebrew idiom meaning “gloomy.”
Nahum 2:10	“faces of them all gather blackness.”	Again, “gloomy.”
Joel 2:6	“all faces shall gather blackness.”	Ditto
2 Nephi 5:21	“wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them.”	We are given some clues like the parallelism to “delightsome” to indicate Nephi is speaking of spiritual blackness. And even if you believe the skin was literally darkened, “blackness” seems like an exaggeration as a physical description of their skin being a little darker than their peers.
2 Nephi 26:33	“he denieth none that come unto him, black and white, bond and free, male and female”	Applying the context of skin color to this mention of black and white is subjective and certainly a contemporary way of thinking, but there is no objective evidence this this is a reference to race or skin color.
Moses 7:8	“and there was a blackness came upon all the children of Canaan, that they were despised among all people.”	Without more information, it’s impossible to say if this is a literal or figurative use of the word black.
Moses 7:22	“the seed of Cain were black, and had not place among them.”	Ditto.

While I certainly understand why some people have concluded that uses of the adjective black are referring to the color of people’s skin, as you can see, such a conclusion is far from certain. In fact, I think it is a far greater stretch to say these are references to literal skin than to say they are metaphors. At the very least, people on the literal side of the fences should acknowledge that the figurative interpretation is equally valid for these verses. For me, looking at the use of the word “black” holistically, the bulk of the references seem to clearly be figurative references to spiritual darkness.

Adjectives Dark and Darkness in the Scriptures

Like the word black, dark can be used in a variety of ways. Most of the instances of the words dark or darkness in the scriptures are meaning the absence of light, evil works, and also many instances where it refers to weather, or often it describes things that are hidden. To focus our discussion, though, let’s just talk about those instances dealing with people.

Scripture Verse	Scripture Quote	My Comment
Matt 6:23	“if thine eye be evil, thy whole body shall be full of darkness”	Darkness is a metaphor for not having the guidance of God.
1 John 1:5	“God is light, and in him is no darkness at all”	Clearly metaphorical, meaning spiritual darkness.
1 Nephi 12:23	“after they had dwindled in unbelief they became a dark, and loathsome, and a filthy people, full of idleness and all manner of abominations.”	Loathsome, filthy, idle, and abominable are all figurative descriptions of their spiritual state. Would “dark” be any different?
2 Nephi 30:6	“for they shall know that it is a blessing unto them from the hand of God; and their scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall be a pure and a delightsome people.”	Scales footnote takes you to the Topical Guide entries for Spiritual Darkness and Spiritual Blindness. Pre-1981 it said “a white and a delightsome”. Obviously, the Church considers “white” a reference to spiritual purity and not skin color.
Jacob 3:9	“revile no more against them because of the darkness of their skins; neither shall ye revile against them because of their filthiness”	Dark skin is again made a literary parallel with filthiness. To me, it’s clearly figurative darkness.
Mosiah 27:29	“I was in the darkest abyss; but now I behold the marvelous light of God.”	Clearly this is spiritual darkness that Alma was talking about.
Alma 3:6	“the skins of the Lamanites were dark, according to the mark which was set upon their fathers, which was a curse upon them because of their transgression”	Even those who believe in the literal dark skin color believe that skin color is a sign of the curse not the curse itself. Yet the scripture clearly says the dark mark was the curse. If the dark mark is the curse, it must be referring to spiritual darkness, or separation from the light of God.
Alma 19:6	“he knew that the dark veil of unbelief was being cast away from his mind, and the light which did light up his mind, which was the light of the glory of God …yea, this light had infused such joy into his soul, the cloud of darkness having been dispelled, and that the light of everlasting life was lit up in his soul”	Clearly, this verse is talking about spiritual light and spiritual darkness.
Alma 26:3	“for our brethren, the Lamanites, were in darkness, yea, even in the darkest abyss, but behold, how many of them are brought to behold the marvelous light of God!”	Again, it’s obvious that this is spiritual darkness and spiritual light.
Mormon 5:15	“for this people shall be scattered, and shall become a dark, a filthy, and a loathsome people”	Again, dark is lumped together with filthy and loathsome. It doesn’t make sense to insert a comment about skin color here, therefore it would have to be a reference to spirituality.
D&C 84: 50, 53	“by this you may know they are under the bondage of sin, because they come not unto me… And by this you may know the righteous from the wicked, and that the whole world groaneth under sin and darkness even now.”	This “darkness” doesn’t refer to a person, but it does equate darkness with wickedness and the bondage of sin.

Again, the overwhelming majority of times the word darkness is used to describe people, perhaps every time depending on one’s interpretation, it is clearly a spiritual darkness. This leads me to believe that the few times where it is ambiguous, darkness is more likely than not a figurative description.

Adjectives White and Fair in the Scriptures

If one believes, as I do, that black and dark are metaphorical references describing the spiritual state of people in the scriptures, then it would follow that the adjectives white and fair would also be spiritual references. Let’s take a look.

Scripture Verse	Scripture Quote	My Comment
1 Ne 13:15	In reference to the one or more of the groups that colonized America: “I beheld that they were white, and exceedingly fair and beautiful, like unto my people before they were slain.”	You can interpret that as a reference to skin color, I presume, but white as in good and righteous and holy makes more sense to me.
2 Nephi 30:6	“for they shall know that it is a blessing unto them from the hand of God; and their scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall be a pure and a delightsome people.”	While this verse doesn’t presently say “white”, before 1981 the verse did say they were “a white and a delightsome”. Research shows “pure” was the original intent of Joseph Smith, but it is very interesting that “white” and “pure” convey the same meaning.
Jacob 2:32	“I will not suffer, saith the Lord of Hosts, that the cries of the fair daughters of this people, which I have led out of the land of Jerusalem, shall come up unto me against the men of my people, saith the Lord of Hosts.”	I suppose, you could interpret fair as light colored, or fair skinned, but I tend to think not.  Fair more likely means good, honest, pleasing, clean, and pure.
Jacob 3:8	“unless ye shall repent of your sins that their skins will be whiter than yours, when ye shall be brought with them before the throne of God”	White skin here is clearly a metaphor for spiritual cleanliness.
3 Nephi 2:14-15	“those Lamanites who had united with the Nephites were numbered among the Nephites; And their curse was taken from them, and their skin became white like unto the Nephites”	I interpret this as their countenance became bright and pure and spiritually clean.
3 Nephi 19:25	“And it came to pass that Jesus blessed them as they did pray unto him; and his countenance did smile upon them, and the light of his countenance did shine upon them, and behold they were as white as the countenance and also the garments of Jesus”	White here is clearly a reference to purity, brilliance, and glory and not literal skin color.
3 Nephi 19:30	“And when Jesus had spoken these words he came again unto his disciples; and behold they did pray steadfastly, without ceasing, unto him; and he did smile upon them again; and behold they were white, even as Jesus.”	The footnote on white in this and the verse above takes you to the Topical Guide entry for Transfiguration.
Morm. 9:6	“that perhaps ye may be found spotless, pure, fair, and white, having been cleansed by the blood of the Lamb”	Few, if any, would argue that white here is a reference to skin color. It clearly equates white with spotless, pure, and spiritually clean.

On the white end of the spectrum and the black end, these adjectives are consistently used to describe people’s spiritual state.

The Noun Skin in the Scriptures

It was a bit surprising to me, though it should not have been, that in this research I realized that not only are the adjectives black and dark metaphorical, but even the noun skin is figurative in nature. To prove the point, I’ll go through a similar exercise as above. Many of the scripture references are repetitive from above, so I’ll try to be brief. I do, though, feel it is worthwhile to point out that skin is often a metaphor in the scriptures, as are clothing or garments. Filthy garments are often a representation of wickedness, disobedience to God’s commandments, and spiritual uncleanliness. Again, for brevity, I’ll leave out the obvious and non-human references to skin

Scripture Verse	Scripture Quote	My Comment
2 Nephi 5:21	“For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them.”	There is simply no precedence, throughout the course of Biblical history, for the Lord changing people’s literal skin color due to wickedness or righteousness. Why would this case be any different?
Jacob 3:5	“the Lamanites your brethren, whom ye hate because of their filthiness and the cursing which hath come upon their skins, are more righteous than you.”	“filthiness” is certainly spiritual in this verse. So would “skin” be physically or spiritual here? The scripture says the curse is on their skins and even literalists say dark skin is a sign but not the curse. Therefore I conclude that the cursed skin must be figurative.
Jacob 3:8	“I fear that unless ye shall repent of your sins that their skins will be whiter than yours, when ye shall be brought with them before the throne of God.”	We talked about this one above. Skin in this verse reminds me of garments in 1 Nephi 12:10, “because of their faith in the Lamb of God their garments are made white in his blood.”
Mosiah 17:13	“scourged his skin with faggots, yea, even unto death.”	Now this is one that does appear to be literally human skin.
Alma 44:18	“But behold, their naked skins and their bare heads were exposed to the sharp swords of the Nephites”	Skin is most likely literal here, though it could mean leather clothing or their person in general.
3 Nephi 2:15	“And their curse was taken from them, and their skin became white like unto the Nephites.”	Based on everything else we’ve learned, it seems like white skin is a reference to a pure demeanor.

With a few exceptions, the use of the word “skin” in the scriptures is usually a reference to one’s outer appearance or general countenance and not the literal outer layer of the physical body.

Summary of Scripture Analysis

After conducting my own in-depth analysis of what the scriptures say about black and dark and white skin, I was more convinced than ever that these are metaphorical statements talking about the spiritual situation of people. The vast majority of the scripture verses that use the words “dark” and “skin” and “black” to describe people are obviously metaphorical–references to spiritual realities, rather than physical realities. This causes me to believe that the few scriptures that might appear on the surface to be literal references to dark skin should be reconsidered. And I pray that all will do that.

This figurative interpretation makes sense and feels right. I can certainly understand why the prophets who wrote the scriptures used this language. I know people who appear dark, gloomy, or otherwise troubled emotionally and spiritually, yet their skin pigmentation doesn’t change. While saying they have a black skin isn’t the type of contemporary language we would use, many people would certainly say they have a dark look about them. And that, I believe, is what the scriptures are saying.

Though the logic and reason I put forth are compelling, I could be wrong. The most important evidence is that which comes through the Holy Ghost, the arbiter of truth. So decide for yourself through study, prayer, and pondering and ask God what is correct. As the prophet Moroni taught, “if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost” (Moroni 10:4)

The Heart Metaphor

When I finished my scriptural analysis, I began to wonder if there is any other precedent in the scriptures for speaking metaphorically about bodily organs? Well, yes, as it turns out, there is a blaring obvious one: the heart. I didn’t perform the same in-depth study on this word, but a quick search on the scriptures section of LDS.org shows 1,475 occurrences of the word “heart” in the scriptures. I’m willing to bet that 99% of these instances are metaphorical and not the literal bodily organ that physical pumps blood through our veins and arteries. “Heart” is rather, in the scriptures, a reference to our inner most feelings. It’s our metaphorical core.

Who did sin, this man, or his parents?

During my in-depth scripture study, I had another troubling thought that made me run away from the literal interpretation. As I understand it, people who believe in the literal skin change also believe that African Americans, Hispanics, Polynesians, Native Americans, and anyone else through the history of time with non-white skin, got that way because either they or their ancestors sinned. Literalists take comfort is telling dark skinned people today that it was their ancestor and not them to blame for sinning and bring dark skin upon them and their posterity. But that doesn’t sit well with me. And such thinking reminds me of a story from the New Testament.

In John chapter 9, Jesus heals a man who was born blind. “As Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him” (John 9:1-3). To suggest that someone has dark or black skin color because they or their ancestors were unrighteous seems just as absurd as suggesting someone is born with a birth defect because of their or their parents wickedness. As Jesus taught, you cannot judge the righteousness of someone or their ancestors based solely on physical characteristics. And also very interesting is that Jesus used this moment to launch into a sermon on spiritual blindness (see John 9: 39-41).

What are Others Saying on the Subject?

After pondering and praying and doing the in-depth scripture study referenced above, I came to the belief that the Lamanite’s dark skin (and perhaps the blackness described about Cain, though I haven’t study his case in depth yet) was figurative. I could be proven wrong someday, but for now I do not see the proof, logic or reason behind the literal interpretation. The living prophets don’t appear to want to weigh in on the subject, based on the fact that there is next to nothing discussing this topic on LDS.org. But after coming to my conclusions, I thought perhaps I should check the wider internet and see what other faithful LDS Church members and are saying on the subject.

In the following sections, I will present what other church leaders and opinion leaders are saying on the subject. The first three are literalists. The four after that are figurative-ists, who appear to agree with my metaphorical interpretation of the subject. While two of the three literalists are former presidents of the Church, there statements are about 50 years old. The figurative-ist statements, do not carry the weight of prophets, but they are trustworthy sources and much more recent. My feeling from reviewing what is currently being said on the subject is that the tide is turning in the favor of the figurative interpretation of the Lamanite’s dark skin.

Joseph Fielding Smith – Literalist

The following quote is the only one I can find on LDS.org today about the subject. It is a quote from Joseph Fielding Smith, 10th President of The Church of Jesus Christ of Latter-day Saints from 1970 to 1972. This passage is quoted in the Book of Mormon Student Manual for Institute in a section that goes to great lengths to teach that dark skin of the Lamanites was the sign of the curse and not the curse itself.

“The dark skin was placed upon the Lamanites so that they could be distinguished from the Nephites and to keep the two peoples from mixing. The dark skin was the sign of the curse [not the curse itself]. The curse was the withdrawal of the Spirit of the Lord. …The dark skin of those who have come into the Church is no longer to be considered a sign of the curse. … These converts are delightsome and have the Spirit of the Lord” (Answers to Gospel Questions, comp. Joseph Fielding Smith Jr., 5 vols. [1957–66], 3:122–23).

While I hate to disagree with a prophet, clearly I do. Neither President Smith nor the Seminary manual explicitly state their opinion that the dark skin is literal skin pigmentation, there is no need to go to such lengths to separate the curse from the skin if they didn’t think that. Their opinion is clearly implied.

I agree with them, of course, that there is nothing inherently cursed about literal dark skin. Yet I believe it is incorrect to say that the dark skin spoken of in the scriptures is not equivalent to the curse. Alma 3:6 says “the skins of the Lamanites were dark, …which was a curse upon them.” And Jacob 3:5 talks about “the cursing which hath come upon their skins.” In both cases, the curse is clearly equated with the dark skin.

These scriptures present a problem for those who feel that dark skin is literal, yet don’t want to offend and don’t want to think that dark skin is a sign of a curse any longer. If one believes the figurative meaning, as I do, and that the dark skin is a metaphor that means living spiritual darkness, then there is nothing wrong with saying the dark skin is the curse. I find the more consistent position with the scriptures is the figurative interpretation about skin and color.

Spencer W. Kimball – Literalist

Spencer W. Kimball, 12^th president of the Church, made a statement indicating that he believed in the literal interpretation of skin changing from white to dark and back again. In the October 1960 General Conference he said: “I saw a striking contrast in the progress of the Indian people today … they are fast becoming a white and delightsome people…. For years they have been growing delightsome, and they are now becoming white and delightsome, as they were promised…. The children in the home placement program in Utah are often lighter than their brothers and sisters in the hogans on the reservation.”

A statement like this would obviously be offensive to many people today and I only include it to illustrate his viewpoint that skin color literally changes due to righteousness and wickedness. I don’t know if his anecdotal evidence was ever corroborated. The program he spoke of was one in which Latter-day Saint families were asked to take native American children in need of foster care into their homes. My grandparents participated in the program and they gained great love for the children they brought into their home, but unlike President Kimball, I never heard that their skin tones became physically lighter. I think it’s unlikely that we would find any miraculous changing of skin color today, either lighter or darker, based on righteousness or wickedness.

Rodney Turner – Literalist

Prior to my research on this subject, I had never heard of Rodney Turner. He is a retired professor who taught in the College of Religious Instruction at Brigham Young University (BYU) for thirty-two years. In his 1989 essay titled The Lamanite Mark found, he is adamant that the darkened skin is a literal reference to skin pigmentation. He goes so far as to say this physical change was a miracle of God. While I disagree with his literal interpretation, I wanted to present his argument as it represents what was taught at BYU for many years and the thoughts of many members of the Church still today.

“Symbolic of the withdrawal of the Spirit from their lives, a “skin of blackness” [2] came upon the rebellious Laman, Lemuel, their families, and those sons and daughters of Ishmael who chose to affiliate with them. There can be no question but that their altered skin color was a miraculous act of God; it cannot be understood in purely metaphoric terms, nor as being nothing more than the natural consequence of prolonged exposure to the sun. Nephi was explicit that “the Lord God did cause a skin of blackness to come upon them” (2 Nephi 5:21).” (Rodney Turner, “The Lamanite Mark”, BYU Religious Studies Center)

I find it fascinating that even Rodney, in his footnote 2, admits “the Lamanite mark was only a relatively darker pigmentation, not a literally black skin.” So he will admit that the black skin reference is hyperbole, but he’s not willing to say that’s it’s metaphorical altogether.

Hugh Nibley – Figurative-ist

Hugh Nibley is one of my favorite LDS authors. While he never held a position of high leadership at the Church, he was a scholar, a professor at BYU and is highly regarded within the LDS community for his support of archaeological, linguistic, historical, and doctrinal claims of Joseph Smith and the LDS Church. On this topic, he made these two statements:

“Lamanite darkness was ethnic in the broadest sense, being both hereditary and cultural, shifting between “white and delightsome” and “dark and loathsome,” along with manners and customs as well as intermarriage (Alma 3:4—10). But inseparable from the cultural heritage of ancient tribes were the markings that members of the society put on themselves, without which they would be considered outcasts. People who marked their foreheads with red after the Lamanite custom “knew not that they were fulfilling the words of God when they began to mark themselves in their foreheads,” thus showing that the Lamanite curse had fallen on them (Alma 3:18).” (Abraham in Egypt – The Trouble with Ham)

“The Book of Mormon always mentions the curse of the dark skin in connection with and as part of a larger picture: “After they had dwindled in unbelief they became a dark, and loathsome, and a filthy people,” etc. … We are told (Alma 3:13, 14, 18) that while the fallen people “set the mark upon themselves,” it was none the less God who was marking them: “I will set a mark upon them,” etc. So natural and human was the process that it suggested nothing miraculous to the ordinary observer. …The mark was not a racial thing but was acquired by “whosoever suffered himself to be led away by the Lamanites” (Alma 3:10); Alma moreover defines a Nephite as anyone observing “the tradition of their fathers” (Alma 3:11). Which makes the difference between Nephite and Lamanite a cultural, not a racial, one. Does this also apply to the dark skin? Note that the dark skin is never mentioned alone but always as attending a generally depraved way of life, which also is described as the direct result of the curse. When the Lamanites become “white” again, it is by living among the Nephites as Nephites, i.e., adopting the Nephite way of life (3 Nephi 2:15—16).” (Lehi in the Desert; The World of the Jaredites; There Were Jaredites  >  Desert Ways and Places)

Brother Nibley makes an excellent point about how the Book of Mormon defines Nephites and Lamanites by the traditions they follow, thus making it a cultural divide and not a racial one. Brother Nibley says more on the subject if you want to read the whole chapter. For example, he goes on to say that “the cultural picture may not be the whole story of the dark skin of the Lamanites,” but it is the predominant one and any differences in skin tones between the two groups are likely only incidental.

John L. Sorenson – Figurative-ist

Dr. John L. Sorenson was chairman of the Department of Anthropology at Brigham Young University when he published his thorough work of scholarship, An Ancient American Setting for the Book of Mormon. While I haven’t read this yet, I have read another book by Sorenson, Mormon’s Map, which I thoroughly enjoyed. This is what he said:

“The skin shades of surviving peoples in Book of Mormon lands include a substantial range, from dark brown to virtual white. These colors cover nearly the same range as were found anciently around the Mediterranean coast and in the Near East. It is likely that the objective distinction in skin hue between Nephites and Lamanites was less marked than the subjective difference. The scripture is clear that the Nephites were prejudiced against the Lamanites (Jacob 3:5, Mosiah 9:1–2, Alma 26:23–25). That must have influenced how they perceived their enemies. The Nephite description of the Lamanites falls into a pattern known in the Near East. The Sumerian city dwellers in Mesopotamia of the third millennium BC viewed the Amorites, Abraham’s desert-dwelling relatives, as “dark” savages who lived in tents, ate their food raw, left the dead unburied, and cultivated no crops. Urban Syrians still call the Bedouin nomads “the wild beasts.” The Nephite picture of their relatives, in Jarom 1:6 and Enos 1:20, sounds so similar to the Near Eastern epithets that this language probably should be considered a literary formula rather than an objective description, labeling applied to any feared, despised, “backward” people. But all this does not exclude a cultural and biological difference between the two groups. The question is how great the difference was; we may doubt that it was as dramatic as the Nephite recordkeepers made out.” (Sorenson, An Ancient American Setting for the Book of Mormon, 90.)

Armand L. Mauss – Figurative-ist

Armand L. Mauss is a professor emeritus of Sociology and Religious Studies at Washington State University. He is a lifelong Mormon and a returned missionary. He is recognized by some as one of the leading Mormon intellectuals of his generation. He has authored many books on Mormonism such as The Angel and the Beehive: The Mormon Struggle with Assimilation, and is the coeditor of Neither White nor Black: Mormon Scholars Confront the Race Issue in a Universal Church. I haven’t ever read anything but a few excerpts from him, so I’m not sure how much weight to put on his writings. But he does appear to be an opinion leader in the LDS community and he does agree with me, so I include a quote from him below.

“In modern colloquial English (or American) we sometimes speak of people as having “thick” or “thin” skins, without intending any literal dermatological meaning. Attributions of “white” versus “black” or “dark” skins could be read in a similarly figurative manner, as they might have been by Joseph Smith himself (or by his Nephite authors). The reader therefore need not attribute racist intentions when the Book of Mormon uses such terms as dark or filthy versus white or pure, especially when “racial traits,” such as skin color, are not even explicitly mentioned—which is the case most of the time.” (Armand L. Mauss, All Abraham’s Children, 128.)

Brant A. Gardner – Figurative-ist

Brant Gardner writes for the FairMormon website, a publication of the Foundation for Apologetic Information and Research (FAIR). I have read many of their articles over the years and belief it to be a trustworthy source. Brant A. Gardner (M.A. State University of New York Albany) is the author of many papers and presentations on Mormonism including “Second Witness: Analytical and Contextual Commentary on the Book of Mormon” and “The Gift and Power: Translating the Book of Mormon.” The following is an excerpt from his book, “Second Witness: Analytical and Contextual Commentary on the Book of Mormon,” a chapter entitled What Does the Book of Mormon Mean by “Skin of Blackness”?

“It is much easier to compile a list of writers who take the phrase literally than of those who suggest an alternate reading. The most typical reading is that there was some type of dramatic change that turned white skin into black skin. A representative of this school of thought is Milton R. Hunter of the Council of the Seventy: ‘As is well-known, two peoples—a white race and those of a darker color—inhabited ancient America for approximately one thousand years’ time. The white race was called Nephites and the darker race Lamanites.’ … For Elder Hunter, the change in the skin color is absolutely physical and remains a distinction throughout Book of Mormon history. He provides no explanation for how this alteration occurs, other than to note that it comes through God.”

“…With this much disagreement on a single phrase in the text, how can we know how it should be read? There are some keys that we should use, and the very first is to remember the dangers of reading ourselves into a text in ways that the text did not intend.”

“…Before beginning with the text itself, it is important to clarify some facts that will help us sort the textual usage from our modern assumptions. The first is the notion of a particular color associated with skin. All human populations have variations in color, and there are pigmentation differences in all populations. While there is a set of people whose skin can be very black, they are not native to the western hemisphere. Saying that any Amerindian has a black skin is incorrect even in modern skin color nomenclature. They are called “red.” It should be recognized, however, that they are not “red.” Those whose skin is called “white” are also not white. Asians are termed “yellow,” although they certainly do not have yellow skin. Skin color designations are cultural descriptions, not scientific ones. They are based on some visual perception, but coalesce into large categories that reflect the human tendency to categorize people.”

“…Captain Moroni, working to free Nephite prisoners, sends wine to their Lamanite guards, hoping to intoxicate them (Alma 55). Because they would not accept such a gift from a Nephite, Moroni finds a Lamanite in his own troops, a former guard of the Lamanite king. Accompanied by other Nephites, this soldier takes the wine to the guards, and Moroni’s plan is successful. Of significance is the fact that Moroni had to “search” for a Lamanite soldier. Had he been “black” in contrast to the “white” of the Nephites, his identity should have been readily apparent. Furthermore, on his mission to the guards, Nephites accompany him. A color difference should have immediately been apparent to the guards, but they do not notice the discrepancy. The best explanation for needing an authentic Lamanite is that Moroni needed his language skills, not his skin color, for the ruse.”

“…The mark is pigmentation if and only if the curse is pigmentation. Marking the forehead with paint appears to be sufficient to create an identifying “mark” that falls significantly short of altering body pigmentation. Possessing the mark cannot prove that the curse is skin color, because that would beg the very question that needs to be proved. The function of the mark is social separation, but it is the same insider/outsider barrier already discussed. Since the mark/curse can be removed by simply traversing that boundary, I conclude that it is unlikely that the mark or curse had anything to do with pigmentation.”

Conclusion

As lengthy as this article has been, it represents only a fraction of the research I have done. Overall, looking holistically at the topic, I believe there is little evidence to support believing that God literally turned the Lamanite’s darker brown or black because of their wickedness. And I don’t believe God has ever withheld blessings from anyone because of the color of their skin. Nor do I believe that physical skin color, lighter or darker, is a consequence of righteousness or wickedness. While in this article, I haven’t talked much about the blackness of Cain and his decedents, much of this analysis would of course apply to that subject. But as I have not specifically studied Cain or Ham or their descendants or the implications on them, I’ll have to leave that for another day.

To me, the conclusion is clear. Mentions of dark, black, white, and skin, in reference to people in the scriptures, is a metaphorical device used to convey the state of people’s spirituality. The discussion of skin color in the scriptures, particularly the Book of Mormon, can easily be interpreted as figurative and spiritual in nature, and not literal skin pigmentation. I wish the Church would at least officially acknowledge this as a valid interpretation, but until then, me and the others who believe this way will have to move forward with faith.

Why Does This Matter?

As I have been studying this issue over the past days, week, months, and years, I have often shared my findings and conclusions with my wife. I appreciate her listening to me, even though she is less interested in the subject than I am. Recently she asked me why this issue matters so much to me to cause me to spend so much time studying it and writing up this report. This is my answer:

1. The Truth. I am always interested in finding and understanding the truth. I think there is intrinsic value in coming into alignment with the truth. I think at some point in the future all truth, religious, historic, and scientific will all come together in one whole truth. There is power in the truth: “And ye shall know the truth, and the truth shall make you free” (John 8:32).
2. Racial Equality. I think the things discussed above, if embraced by the members of the Church, would go a long way to showing that we truly believe and will act in harmony with the scriptures that teach that God loves all his children, regardless of race or other external factors. Scriptures like:
   • 1 Samuel 16:7 “For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.”
   • Acts 10: 34-35 “Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him.”
   • Romans 10: 12 “For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.”
   • 2 Nephi 26: 28 “Hath the Lord commanded any that they should not partake of his goodness? Behold I say unto you, Nay; but all men are privileged the one like unto the other, and none are forbidden.”
   • 2 Nephi 26:33 “he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him … all are alike unto God.”
3. Healing. As a Church overall as well as many members within the Church, we have often not acted in accordance with the teachings in point #2 above, and therefore much healing is needed. Acknowledging these truths and acting in harmony with these teachings of Jesus is a necessary step to heal the wounds caused by sin and mistakes and start the process of atonement.
4. Unity. There is one race that matters eternally—the human race. We have been commanded by God many times to be united as one:
   • D&C 38:27 “I say unto you, be one; and if ye are not one ye are not mine.”
   • John 17: 11,21 “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us.”

I pray that they day will soon come when we will be one with God and with each other. When “we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Ephesians 4:13).