Bruce R. McConkie Explains The Revelation On The Priesthood

All Are Alike unto God

BRUCE R. MCCONKIE
Of the Quorum of the Twelve Apostles
Aug. 18, 1978

I would like to say something about the new revelation relative to the priesthood going to those of all nations and races. “He [meaning Christ, who is the Lord God] inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile” (2 Nephi 26:33).

These words have now taken on a new meaning. We have caught a new vision of their true significance. This also applies to a great number of other passages in the revelations. Since the Lord gave this revelation on the priesthood, our understanding of many passages has expanded. Many of us never imagined or supposed that they had the extensive and broad meaning that they do have.

I shall give you a few impressions relative to what has happened, and then attempt—if properly guided by the Spirit—to indicate to you the great significance that this event has in the Church, in the world, and where the rolling forth of the great gospel is concerned.

The gospel goes to various peoples and nations on a priority basis. We were commanded in the early days of this dispensation to preach the gospel to every nation, kindred, tongue, and people. Our revelations talk about its going to every creature. There was, of course, no possible way for us to do all of this in the beginning days of our dispensation, nor can we now, in the full sense.

And so, guided by inspiration, we began to go from one nation and one culture to another. Someday, in the providences of the Lord, we shall get into Red China and Russia and the Middle East, and so on, until eventually the gospel will have been preached everywhere, to all people; and this will occur before the Second Coming of the Son of Man.

Not only is the gospel to go, on a priority basis and harmonious to a divine timetable, to one nation after another, but the whole history of God’s dealings with men on earth indicates that such has been the case in the past; it has been restricted and limited where many people are concerned. For instance, in the days between Moses and Christ, the gospel went to the house of Israel, almost exclusively. By the time of Jesus, the legal administrators and prophetic associates that he had were so fully indoctrinated with the concept of having the gospel go only to the house of Israel, that they were totally unable to envision the true significance of his proclamation that after the Resurrection they should then go to all the world. They did not go to the gentile nations initially. In his own ministration, Jesus preached only to the lost sheep of the house of Israel, and had so commanded the Apostles (see Matthew 10:6).

It is true that he made few minor exceptions because of the faith and devotion of some Gentile people. There was one woman who wanted to eat the crumbs that fell from the table of the children, causing him to say, “O woman, great is thy faith” (Matthew 15:28; see also Mark 7:27–28). With some minor exceptions, the gospel in that day went exclusively to Israel. The Lord had to give Peter the vision and revelation of the sheet coming down from heaven with the unclean meat on it, following which Cornelius sent the messenger to Peter to learn what he, Cornelius, and his gentile associates should do. The Lord commanded them that the gospel go to the Gentiles; and so it was. There was about a quarter of a century, then, in New Testament times, when there were extreme difficulties among the Saints. They were weighing and evaluating, struggling with the problem of whether the gospel was to go only to the house of Israel or whether it now went to all men. Could all men come to him on an equal basis with the seed of Abraham?

There have been these problems, and the Lord has permitted them to arise. There isn’t any question about that. We do not envision the whole reason and purpose behind all of it; we can only suppose and reason that it is on the basis of our premortal devotion and faith.

You know this principle: God “hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him” (Acts 17:26–27)—meaning that there is an appointed time for successive nations and peoples and races and cultures to be offered the saving truths of the gospel. There are nations today to whom we have not gone—notably Red China and Russia. But you can rest assured that we will fulfill the requirement of taking the gospel to those nations before the Second Coming of the Son of Man.

And I have no hesitancy whatever in saying that before the Lord comes, in all those nations we will have congregations that are stable, secure, devoted, and sound. We will have stakes of Zion. We will have people who have progressed in spiritual things to the point where they have received all of the blessings of the house of the Lord. That is the destiny.

We have revelations that tell us that the gospel is to go to every nation, kindred, tongue, and people before the Second Coming of the Son of Man. And we have revelations which recite that when the Lord comes he will find those who speak every tongue and are members of every nation and kindred, who will be kings and priests, who will live and reign on earth with him a thousand years. That means, as you know, that people from all nations will have the blessings of the house of the Lord before the Second Coming.

We have read these passages and their associated passages for many years. We have seen what the words say and have said to ourselves, “Yes, it says that, but we must read out of it the taking of the gospel and the blessings of the temple to the Negro people, because they are denied certain things.” There are statements in our literature by the early Brethren which we have interpreted to mean that the Negroes would not receive the priesthood in mortality. I have said the same things, and people write me letters and say, “You said such and such, and how is it now that we do such and such?” And all I can say to that is that it is time disbelieving people repented and got in line and believed in a living, modern prophet. Forget everything that I have said, or what President Brigham Young or President George Q. Cannon or whomsoever has said in days past that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world.

We get our truth and our light line upon line and precept upon precept. We have now had added a new flood of intelligence and light on this particular subject, and it erases all the darkness and all the views and all the thoughts of the past. They don’t matter any more.

It doesn’t make a particle of difference what anybody ever said about the Negro matter before the first day of June of this year, 1978. It is a new day and a new arrangement, and the Lord has now given the revelation that sheds light out into the world on this subject. As to any slivers of light or any particles of darkness of the past, we forget about them. We now do what meridian Israel did when the Lord said the gospel should go to the Gentiles. We forget all the statements that limited the gospel to the house of Israel, and we start going to the Gentiles.

Obviously, the Brethren have had a great anxiety and concern about this problem for a long period of time, and President Spencer W. Kimball has been exercised and has sought the Lord in faith. When we seek the Lord on a matter, with sufficient faith and devotion, he gives us an answer. You will recall that the Book of Mormon teaches that if the Apostles in Jerusalem had asked the Lord, he would have told them about the Nephites. But they didn’t ask, and they didn’t manifest that faith; and they didn’t get an answer. One underlying reason for what happened to us is that the Brethren asked in faith; they petitioned and desired and wanted an answer—President Kimball in particular. And the other underlying principle is that in the eternal providences of the Lord, the time had come for extending the gospel to a race and a culture to whom it had previously been denied, at least as far as all of its blessings are concerned. So it was a matter of faith and righteousness and seeking on the one hand, and it was a matter of the divine timetable on the other hand. The time had arrived when the gospel, with all its blessings and obligations, should go to the Negro.

Well, in that setting, on the first day of June in this year, 1978, the First Presidency and the Twelve, after full discussion of the proposition and all the premises and principles that are involved, importuned the Lord for a revelation. President Kimball was mouth, and he prayed with great faith and great fervor; this was one of those occasions when an inspired prayer was offered. You know the Doctrine and Covenants statement, that if we pray by the power of the Spirit we will receive answers to our prayers and it will be given us what we shall ask (see D&C 50:30). It was given President Kimball what he should ask. He prayed by the power of the Spirit, and there was perfect unity, total and complete harmony, between the Presidency and the Twelve on the issue involved.

And when President Kimball finished his prayer, the Lord gave a revelation by the power of the Holy Ghost. Revelation primarily comes by the power of the Holy Ghost. Always that member of the Godhead is involved. But most revelations, from the beginning to now, have come in that way. There have been revelations given in various ways on other occasions. The Father and the Son appeared in the Sacred Grove. Moroni, an angel from heaven, came relative to instructing the Prophet in the affairs that were destined to occur in this dispensation. There have been visions, notably the vision of the degrees of glory. There may be an infinite number of ways that God can ordain that revelations come. But, primarily, revelation comes by the power of the Holy Ghost. The principle is set forth in the Doctrine and Covenants, section 68, that whatever the elders of the Church speak, when moved upon by the power of the Holy Ghost, shall be scripture, shall be the mind and will and voice of the Lord.

On this occasion, because of the importuning and the faith, and because the hour and the time had arrived, the Lord in his providences poured out the Holy Ghost upon the First Presidency and the Twelve in a miraculous and marvelous manner, beyond anything that any then present had ever experienced. The revelation came to the president of the Church; it also came to each individual present. There were ten members of the Council of the Twelve and three of the First Presidency there assembled. The result was that President Kimball knew, and each one of us knew, independent of any other person, by direct and personal revelation to us, that the time had now come to extend the gospel and all its blessings and all its obligations, including the priesthood and the blessings of the house of the Lord, to those of every nation, culture, and race, including the black race. There was no question whatsoever as to what happened or as to the word and message that came.

The revelation came to the president of the Church and, in harmony with Church government, was announced by him; the announcement was made eight days later over the signature of the First Presidency. But in this instance, in addition to the revelation coming to the man who would announce it to the Church and to the world, and who was sustained as the mouthpiece of God on earth, the revelation came to every member of the body that I have named. They all knew it in the temple.

In my judgment this was done by the Lord in this way because it was a revelation of such tremendous significance and import; one which would reverse the whole direction of the Church, procedurally and administratively; one which would affect the living and the dead; one which would affect the total relationship that we have with the world; one, I say, of such significance that the Lord wanted independent witnesses who could bear record that the thing had happened.

Now if President Kimball had received the revelation and had asked for a sustaining vote, obviously he would have received it and the revelation would have been announced. But the Lord chose this other course, in my judgment, because of the tremendous import and the eternal significance of what was being revealed. This affects our missionary work and all of our preaching to the world. This affects our genealogical research and all of our temple ordinances. This affects what is going on in the spirit world, because the gospel is preached in the spirit world preparatory to men’s receiving the vicarious ordinances which make them heirs to salvation and exaltation. This is a revelation of tremendous significance.

The vision of the degrees of glory begins by saying, “Hear, O ye heavens, and give ear, O earth” (D&C 76:1). In other words, in that revelation the Lord was announcing truth to heaven and to earth because those principles of salvation operate on both sides of the veil; and salvation is administered to an extent here to men, and it is administered to another extent in the spirit world. We correlate and combine our activities and do certain things for the salvation of men while we are in mortality, and then certain things are done for the salvation of men while they are in the spirit world awaiting the day of the Resurrection.

Well, once again a revelation was given that affects this sphere of activity and the sphere that is to come. And so it had tremendous significance; the eternal import was such that it came in the way it did. The Lord could have sent messengers from the other side to deliver it, but he did not. He gave the revelation by the power of the Holy Ghost. Latter-day Saints have a complex: many of them desire to magnify and build upon what has occurred, and they delight to think of miraculous things. And maybe some of them would like to believe that the Lord himself was there, or that the Prophet Joseph Smith came to deliver the revelation (see Time, 7 August 1978, p. 55), which was one of the possibilities. Well, these things did not happen. The stories that go around to the contrary are not factual or realistic or true, and you as teachers in the Church Educational System will be in a position to explain and to tell your students that this thing came by the power of the Holy Ghost, and that all the Brethren involved, the thirteen who were present, are independent personal witnesses of the truth and divinity of what occurred.

There is no way to describe in language what is involved. This cannot be done. You are familiar with Book of Mormon references where the account says that no tongue could tell and no pen could write what was involved in the experience and that it had to be felt by the power of the Spirit. This was one of those occasions. To carnal people who do not understand the operating of the Holy Spirit of God upon the souls of man, this may sound like gibberish or jargon or uncertainty or ambiguity; but to those who are enlightened by the power of the Spirit and who have themselves felt its power, it will have a ring of veracity and truth, and they will know of its verity. I cannot describe in words what happened; I can only say that it happened and that it can be known and understood only by the feeling that can come into the heart of man. You cannot describe a testimony to someone. No one can really know what a testimony is—the feeling and the joy and the rejoicing and the happiness that comes into the heart of man when he gets one—except another person who has received a testimony. Some things can be known only by revelation, “The things of God knoweth no man, but the Spirit of God” (1 Corinthians 2:11).

This is a brief explanation of what was involved in this new revelation. I think I can add that it is one of the signs of the times. It is something that had to occur before the Second Coming. It was something that was mandatory and imperative in order to enable us to fulfill all of the revelations that are involved, in order to spread the gospel in the way that the scriptures say it must spread before the Lord comes, in order for all of the blessings to come to all of the people, according to the promises. It is one of the signs of the times. This revelation which came on the first day of June was reaffirmed by the spirit of inspiration one week later on June 8, when the Brethren approved the document that was to be announced to the world. And then it was reaffirmed the next day, on Friday, June 9, with all of the General Authorities present in the temple, that is, all who were available. All received the assurance and witness and confirmation by the power of the Spirit that what had occurred was the mind, the will, the intent, and the purpose of the Lord.

Well, this is a glorious day. This is a wondrous thing; the veil is thin. The Lord is not far distant from his church. He is not far removed.

President Kimball is a man of almost infinite spiritual capacity—a tremendous spiritual giant. The Lord has magnified him beyond any understanding or expression and has given him His mind and His will on a great number of vital matters which have altered the course of the past—one of which is the organization of the First Quorum of the Seventy. As you know, the Church is being guided and led by the power of the Holy Ghost, and the Lord’s hand is in it. There is no question whatever about that. And we are doing the right thing where this matter is concerned.

There has been a tremendous feeling of gratitude and thanksgiving in the hearts of members of the Church everywhere, with isolated exceptions. There are individuals who are out of harmony on this and on plural marriage and on other doctrines, but for all general purposes there has been universal acceptance; and everyone who has been in tune with the Spirit has known that the Lord spoke, and that his mind and his purposes are being manifest to the course the Church is pursuing. We have already called our first Negro elder. He has been assigned to serve in the Florida Fort Lauderdale Mission. We have already called our first Negro sister, assigned to the Brazil Rio de Janeiro Mission. This race and culture now is going to be one with us in bearing the burdens of the kingdom.

We talk about the scriptures being unfolded—read over again the parable of the laborers in the vineyard (see Matthew 20) and remind yourselves that those who labor through the heat of the day for twelve hours are going to be rewarded the same as those who came in at the third and the sixth and the eleventh hours. Well, it is the eleventh hour; it is the Saturday night of time. In this eleventh hour the Lord has given the blessings of the gospel to the last group of laborers in the vineyard. And when he metes out his rewards, when he makes his payments, according to the accounts and the scriptural statements, he will give the penny to all, whether it is for one hour or twelve hours of work. All are alike unto God, black and white, bond and free, male and female.

Bruce R. McConkie was a member of the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints when this address was given at the CES Religious Educators Symposium on 18 August 1978.

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Why Does Moroni Ask: “If These Things Are Not True”?

Moroni’s Promise – Ensign Apr. 1994 gene-r-cook-10

Elder Gene R. Cook of the Seventy explains:

The Book of Mormon offers a remarkable promise to those seeking knowledge of the truth. Over the years, I have heard members and missionaries offer a variety of explanations about its meaning. A close examination of the three key verses—Moroni 10:3–5 [Moro. 10:3–5]—will show us that their meaning is far more profound than many of us might have thought.

Verse 4 [Moro. 10:4] identifies yet another important principle: if we want an answer from God, we will move ourselves out of a neutral position and let our desire to believe that God can help us begin to work in us.

One way to understand verse 4 [Moro. 10:4] is to note that the scripture does not say we are to ask whether these things are true or not, but that we are to ask “if these things are not true.” What is the difference?

The Lord does not ask us to prove that the teachings we have read are true, or that they are not true. That is the kind of objective approach one might take in the academic, scientific world. However, that is not the best way we learn truth from the Lord.

The Lord offers us the opportunity to let him confirm truth already in our hearts. But in order to confirm religious truth, one must at least have the idea, or the thought, or the belief (however small) that he has found something true, and then pray to receive the Lord’s confirmation.

Verse 4 [Moro. 10:4], then, is the Lord’s invitation, through Moroni, to thus confirm truth. To ask “if these things are not true” implies a degree of acceptance that comes as a result of our pondering the teachings of the Book of Mormon that we have received. Notice again the importance of that very first step—remembering the mercy of God to us since the Creation—and then the next step, which is to similarly ponder and receive the teachings of the Book of Mormon.  Surely such pondering of these teachings will bring to mind their truth, their power, their goodness. Thus, it is now tantamount to praying, “Father, I believe that I have received truth. Please tell me if this is not so.” This kind of humble petition is motivated by our faith in Christ, by our faith that he will let us know whether our feelings are correct concerning the Book of Mormon or whether we have been deceived. Thus, our prayer, in essence, is a request for a confirmation of our own conclusions from our pondering. The Lord may not respond exactly how and when we expect, but still our obedience to these conditions qualifies us to receive an answer; this is the scope of the process described in these verses.

Moroni’s Promise

Joseph Smith Visited by Book of Mormon and Bible Prophets

Book of Mormon Personalities Known by Joseph Smith

BY ROBERT J. WOODFORD

Moroni revealed the initial information to the Prophet Joseph, but many angels revealed additional things to him before he received the plates. (See Journal of Discourses, 14:140.) Orson Pratt recalled in later years that these angels were Book of Mormon personalities to whom Joseph spoke face to face. (See Journal of Discourses, 13:66.) Elder Pratt also said they came to instruct Joseph concerning the work he was to perform, and that Moroni gave him “much instruction.” 4

Others among Joseph Smith’s close associates add intriguing details. Wilford Woodruff said that Joseph was taught by “angels from heaven, by the voice of God, and by the inspiration and power of the Holy Ghost.” (Journal of Discourses, 16:35.) Orson Spencer wrote how “at his touch the ancient prophets spring into life.” 5

Early chroniclers record other visits of the Savior. For example, Zebedee Coltrin, speaking to the School of the Prophets of the Salt Lake Stake—which included President John Taylor and other general authorities—said that the Savior had appeared during a meeting two or three weeks after the organization of the original School of the Prophets in Kirtland. He passed through the room without speaking, and Joseph Smith identified the holy visitor: “That is Jesus, the Son of God, our elder brother.” 9

Elder John Taylor also identified “Mormon, Moroni, Nephi, and others of the ancient Prophets who formerly lived on this Continent” as visitors. (Journal of Discourses, 17:374.) Speaking at Ephraim, Utah, in 1879, Elder Taylor said the Nephite twelve disciples also came to Joseph.

“The principles which he had, placed him in communication with the Lord, and not only with the Lord, but with the ancient apostles and prophets; such men, for instance, as Abraham, Isaac, Jacob, Noah, Adam, Seth, Enoch, and Jesus and the Father, and the apostles that lived on this continent as well as those who lived on the Asiatic continent. He seemed to be as familiar with these people as we are one with another.” (Journal of Discourses, 21:94.)

In a later talk at the Fourteenth Ward in Salt Lake City, Elder Taylor added:

“The Angel Moroni came to him and revealed to him the Book of Mormon. … And then came Nephi, one of the ancient prophets, that had lived upon this continent, who had an interest in the welfare of the people that he had lived amongst in those days. …

“Again who more likely than Mormon and Nephi, and some of those prophets who had ministered to the people upon this continent, under the influence of the same Gospel, to operate again as its representatives?” (Journal of Discourses, 21:161, 163.)

Elder Orson Pratt, in a personal letter to John Christensen of Brigham City, testified:

“The prophet often received visits from Nephi, Moroni, Peter, James, John (the beloved), John (the Baptist), Elijah, Moses, the three Nephites, etc. etc.” 10

Ensign, August 197

4.

Journal of Discourses, 15:185; “Early Church History,” The Historical Record 5 (January 1886): 2.

  1.   5.

    Orson Spencer, Letters Exhibiting the Most Prominent Doctrines of The Church of Jesus Christ of Latter-day Saints, sixth ed. (Salt Lake City, George Q. Cannon & Sons, 1891), p. 27.

  2. 9. Minutes of the School of the Prophets, Salt Lake Stake, 3 Oct. 1883, Archives of The Church of Jesus Christ of Latter-day Saints, Salt Lake City, p. 59.

    1.   10.

      Orson Pratt to John Christensen, 11 Mar. 1876, Archives of The Church of Jesus Christ of Latter-day Saints, Salt Lake City.

Wilford Woodruf Seeks to Preach the Gospel

In the fall I had a desire to go and preach the gospel. I knew the gospel which the Lord had revealed to Joseph Smith was true, and of such great value that I wanted to tell it to the people who had not heard it. It was so good and plain, it seemed to me I could make the people believe it.

13I was but a Teacher, and it is not a Teacher’s office to go abroad and preach. I dared not tell any of the authorities of the Church that I wanted to preach, lest they might think I was seeking for an office.

13I went into the woods where no one could see me, and I prayed to the Lord to open my way so that I could go and preach the gospel. While I was praying the Spirit of the Lord came upon me, and told me my prayer was heard and that my request should be granted.

13I felt very happy, and got up and walked out of the woods into the traveled road, and there I met a High Priest who had lived in the same house with me some six months.

13He had not said a word to me about preaching the gospel; but now, as soon as I met him, he said, “The Lord has revealed to me that it is your privilege to be ordained, and to go and preach the gospel.”

13I told him I was willing to do whatever the Lord required of me. I did not tell him I had just asked the Lord to let me go and preach.

13In a few days a council was called at Lyman Wight’s, and I was ordained a Priest and sent on a mission into Arkansas and Tennessee, in company with an Elder. This mission was given us by Elder Edward Partridge, who was the first Bishop ordained in the Church.

Leaves from My Journal, p. 13

by Wilford Woodruff

The Difference between Ask, Seek, Knock

One of the most quoted scriptures relating to prayer and revelation is the injunction from the Saviour found in Luke 11.9-10:

9  And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.

10 For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.
There are many related versions of this process mentioned throughout ancient and modern scripture, but how often do we consider that to ask, to seek, and to knock are not synonyms, and that the Saviour did not intend simply to say the same thing three different ways.  Although repetition is a powerful teaching tool, most often there are different meanings entrenched at different levels in His teachings.
There is a difference between ‘ask’, ‘seek’, and ‘knock’.
To ask means to give expression to our desires and intentions, to externalize our needs.  This is accomplished by praying vocally about our needs.  What we receive will be the enlightening power of the Holy Ghost.  We will receive guidance from the Spirit.
To seek means to begin taking the steps that are necessary to reach our desired goal.  We now have the Spirit to guide us and so we should move in the direction that the Spirit dictates.
When we have reached the point where the Spirit says – ‘this is the place’ – when we recognize that the Spirit has guided us to the people or place we ought to be to achieve what we originally asked for, we must indeed knock!  We cannot stand at the threshold of the door and not knock, not open the door, not step through!  We are now at the point where we must take action as the Spirit directs and as the Lord expects.  Our goals will be achieved through a combination of our own efforts, the mind and will of the Lord, and other people in our lives.
Simply put – we must ask for the guidance of the Spirit to obtain a blessing from God; we must seek after it diligently; and when the opportunity presents itself due to our diligence and obedience, follow through and obtain it.
A very common application of this is in the mission field:
  1. Ask for the Spirit of the Lord to guide you in your daily activities and you will receive His Spirit as you carry out your missionary activities.
  2. Go out and seek the pure in heart wherever they may be, continually using the Spirit to guide your steps throughout the day, and you will find the missionary opportunities you seek.
  3. When the Spirit whispers ‘this is the place’ or ‘this is the person you should contact’,  He requires that you knock on that door, that you open your mouth, that you testify and invite all to come unto Christ, and the Lord will reward you for your efforts by opening that door, opening the mind and heart of those you reach out to.

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.

 

These three elements are embedded in the word ASK itself – Ask, Seek, Knock.