Category: Book of Mormon Page 17 of 20

Jeffrey R. Holland, “My Words … Never Cease” Ensign, May 2008, 91-94, Excerpt

We invite all to inquire into the wonder of what God has said since biblical times and is saying even now.

In general conference last October, I said there were two principal reasons The Church of Jesus Christ of Latter-day Saints is accused, erroneously, of not being Christian. At that time I addressed one of those doctrinal issues—our scripturally based view of the Godhead. Today I would like to address the other major doctrine which characterizes our faith but which causes concern to some, namely the bold assertion that God continues to speak His word and reveal His truth, revelations which mandate an open canon of scripture.

Some Christians, in large measure because of their genuine love for the Bible, have declared that there can be no more authorized scripture beyond the Bible. In thus pronouncing the canon of revelation closed, our friends in some other faiths shut the door on divine expression that we in The Church of Jesus Christ of Latter-day Saints hold dear: the Book of Mormon, the Doctrine and Covenants, the Pearl of Great Price, and the ongoing guidance received by God’s anointed prophets and apostles. Imputing no ill will to those who take such a position, nevertheless we respectfully but resolutely reject such an unscriptural characterization of true Christianity.

One of the arguments often used in any defense of a closed canon is the New Testament passage recorded in Revelation 22:18: “For I testify unto every man that heareth the words of … this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book.” However, there is now overwhelming consensus among virtually all biblical scholars that this verse applies only to the book of Revelation, not the whole Bible. Those scholars of our day acknowledge a number of New Testament “books” that were almost certainly written after John’s revelation on the Isle of Patmos was received. Included in this category are at least the books of Jude, the three Epistles of John, and probably the entire Gospel of John itself.1 Perhaps there are even more than these.

But there is a simpler answer as to why that passage in the final book of the current New Testament cannot apply to the whole Bible. That is because the whole Bible as we know it—one collection of texts bound in a single volume—did not exist when that verse was written. For centuries after John produced his writing, the individual books of the New Testament were in circulation singly or perhaps in combinations with a few other texts but almost never as a complete collection. Of the entire corpus of 5,366 known Greek New Testament manuscripts, only 35 contain the whole New Testament as we now know it, and 34 of those were compiled after a.d. 1000.2

The fact of the matter is that virtually every prophet of the Old and New Testament has added scripture to that received by his predecessors. If the Old Testament words of Moses were sufficient, as some could have mistakenly thought them to be,3 then why, for example, the subsequent prophecies of Isaiah or of Jeremiah, who follows him? To say nothing of Ezekiel and Daniel, of Joel, Amos, and all the rest. If one revelation to one prophet in one moment of time is sufficient for all time, what justifies these many others? What justifies them was made clear by Jehovah Himself when He said to Moses, “My works are without end, and … my words … never cease.”4

One Protestant scholar has inquired tellingly into the erroneous doctrine of a closed canon. He writes: “On what biblical or historical grounds has the inspiration of God been limited to the written documents that the church now calls its Bible? … If the Spirit inspired only the written documents of the first century, does that mean that the same Spirit does not speak today in the church about matters that are of significant concern?”5 We humbly ask those same questions.

Continuing revelation does not demean or discredit existing revelation. The Old Testament does not lose its value in our eyes when we are introduced to the New Testament, and the New Testament is only enhanced when we read the Book of Mormon: Another Testament of Jesus Christ. In considering the additional scripture accepted by Latter-day Saints, we might ask: Were those early Christians who for decades had access only to the primitive Gospel of Mark (generally considered the first of the New Testament Gospels to be written)—were they offended to receive the more detailed accounts set forth later by Matthew and Luke, to say nothing of the unprecedented passages and revelatory emphasis offered later yet by John? Surely they must have rejoiced that ever more convincing evidence of the divinity of Christ kept coming. And so do we rejoice.

Please do not misunderstand. We love and revere the Bible, as Elder M. Russell Ballard taught so clearly from this pulpit just one year ago.6 The Bible is the word of God. It is always identified first in our canon, our “standard works.” Indeed, it was a divinely ordained encounter with the fifth verse of the first chapter of the book of James that led Joseph Smith to his vision of the Father and the Son, which gave birth to the Restoration of the gospel of Jesus Christ in our time. But even then, Joseph knew the Bible alone could not be the answer to all the religious questions he and others like him had. As he said in his own words, the ministers of his community were contending—sometimes angrily—over their doctrines. “Priest [was] contending against priest, and convert [was contending] against convert … in a strife of words and a contest about opinions,” he said. About the only thing these contending religions had in common was, ironically, a belief in the Bible, but, as Joseph wrote, “the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question [regarding which church was true] by an appeal to the Bible.”7 Clearly the Bible, so frequently described at that time as “common ground,” was nothing of the kind—unfortunately it was a battleground.

Thus one of the great purposes of continuing revelation through living prophets is to declare to the world through additional witnesses that the Bible is true. “This is written,” an ancient prophet said, speaking of the Book of Mormon, “for the intent that ye may believe that,” speaking of the Bible.8 In one of the earliest revelations received by Joseph Smith, the Lord said, “Behold, I do not bring [the Book of Mormon forth] to destroy [the Bible] but to build it up.”9

One other point needs to be made. Since it is clear that there were Christians long before there was a New Testament or even an accumulation of the sayings of Jesus, it cannot therefore be maintained that the Bible is what makes one a Christian. In the words of esteemed New Testament scholar N. T. Wright, “The risen Jesus, at the end of Matthew’s Gospel, does not say, ‘All authority in heaven and on earth is given to the books you are all going to write,’ but [rather] ‘All authority in heaven and on earth is given to me.’ ”10 In other words, “Scripture itself points … away from itself and to the fact that final and true authority belongs to God himself.”11 So the scriptures are not the ultimate source of knowledge for Latter-day Saints. They are manifestations of the ultimate source. The ultimate source of knowledge and authority for a Latter-day Saint is the living God. The communication of those gifts comes from God as living, vibrant, divine revelation.12

This doctrine lies at the very heart of The Church of Jesus Christ of Latter-day Saints and of our message to the world. It dramatizes the significance of a solemn assembly yesterday, in which we sustained Thomas S. Monson as a prophet, a seer, and a revelator. We believe in a God who is engaged in our lives, who is not silent, not absent, nor, as Elijah said of the god of the priests of Baal, is He “[on] a journey, or peradventure he sleepeth, and must be [awakened].”13 In this Church, even our young Primary children recite, “We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.”14

In declaring new scripture and continuing revelation, we pray we will never be arrogant or insensitive. But after a sacred vision in a now sacred grove answered in the affirmative the question “Does God exist?” what Joseph Smith and The Church of Jesus Christ of Latter-day Saints force us to face is the next interrogative, which necessarily follows: “Does He speak?” We bring the good news that He does and that He has. With a love and affection born of our Christianity, we invite all to inquire into the wonder of what God has said since biblical times and is saying even now.

In a sense Joseph Smith and his prophetic successors in this Church answer the challenge Ralph Waldo Emerson put to the students of the Harvard Divinity School 170 years ago this coming summer. To that group of the Protestant best and brightest, the great sage of Concord pled that they teach “that God is, not was; that He speaketh, not spake.”15

I testify that the heavens are open. I testify that Joseph Smith was and is a prophet of God, that the Book of Mormon is truly another testament of Jesus Christ. I testify that Thomas S. Monson is God’s prophet, a modern apostle with the keys of the kingdom in his hands, a man upon whom I personally have seen the mantle fall. I testify that the presence of such authorized, prophetic voices and ongoing canonized revelations have been at the heart of the Christian message whenever the authorized ministry of Christ has been on the earth. I testify that such a ministry is on the earth again, and it is found in this, The Church of Jesus Christ of Latter-day Saints.

In our heartfelt devotion to Jesus of Nazareth as the very Son of God, the Savior of the world, we invite all to examine what we have received of Him, to join with us, drinking deeply at the “well of water springing up into everlasting life,”16 these constantly flowing reminders that God lives, that He loves us, and that He speaks. I express the deepest personal thanks that His works never end and His “words … never cease.” I bear witness of such divine loving attention and the recording of it, in the sacred name of Jesus Christ, amen.

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Richard G. Hinckley, “Fruits of the Book of Mormon” Ensign, Jun 2008, 68-69,

When I read the Book of Mormon, something inevitably happens to me. My burdens feel lighter. Faith and hope replace my worries, concerns, and doubts. Life appears brighter.

As a young missionary in Germany, just a month or two in the field, I had two similar experiences that affected my testimony of the Book of Mormon in a profound way.

One morning as we were tracting, my companion and I knocked on the door of a minister of a prominent church. He invited us in, asked us to be seated at his table, and then immediately began to attack the Book of Mormon in a highly agitated and animated way. I understood most of what he was saying, and the contentious spirit in which he was saying it was unmistakable, but my lack of proficiency with the German language made it difficult for me to respond. My senior companion, a strong and outstanding missionary, simply bore a powerful testimony of the book, and we excused ourselves and left. My heart was pounding. I believe I was shaking a bit. I felt troubled.

A week or two later we met a man while street contacting who agreed to an appointment. We set a time, and he gave us his address in Bückeburg, a picturesque little town several miles from our assigned city of Minden but still in our area.

It was winter, and on the Sunday morning of our appointment, we mounted our bicycles and pedaled the entire distance, bucking a strong, cold headwind. Cold and panting, we pressed the doorbell on the man’s apartment building, and he buzzed the door open. We climbed the stairs to his apartment, and he let us in. Immediately we recognized a contentious spirit in the room—the same spirit we had felt a few weeks earlier in the home of the minister.

Our host did not invite us to sit down. Instead, he left the room for a moment. He returned carrying several editions of the Bible, dropped them on the table, and said in a very loud and defiant voice, “So you want to talk [religion], do you?” Then, pointing to the window, he bellowed, “Good, but first throw your Book of Mormon in the Weser [River]!”

A couple of weeks had passed since our experience with the minister, and I was now able to say a sentence or two in German. I attempted to do so. Once again, my senior companion simply bore a strong, quiet testimony of the Book of Mormon and politely thanked the man for his time. Then we excused ourselves and rode back to Minden, this time with the wind at our backs.

I had a testimony of the truthfulness of the Book of Mormon, or so I thought at the time. But it became painfully clear after those two experiences, so close together in time, that my testimony was neither deep nor strong. I was unsure of myself and of my ability to truthfully bear witness of the Book of Mormon in a powerful and convincing way.

I made up my mind that if I were to have a successful mission, I had better make sure my testimony of the Book of Mormon was true and strong. I went to work on it. I read and prayed and thought and contemplated. Ultimately, the Lord blessed my efforts. A testimony came to me and has never left; rather, it has grown stronger through the years.

I have thought often of those two experiences. I am grateful to a wise and steady companion, and in a way I am thankful for an unwitting minister and a rather fanatical man, who figuratively took hold of my shoulders and shook me. To this day, well beyond 40 years later, I remember their names and the details of our meetings. When I think of them, the great passage from 3 Nephi comes to mind:

“And according as I have commanded you thus shall ye baptize. And there shall be no disputations among you, as there have hitherto been; neither shall there be disputations among you concerning the points of my doctrine, as there have hitherto been.

“For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another.

“Behold, this is not my doctrine, to stir up the hearts of men with anger, one against another; but this is my doctrine, that such things should be done away” (3 Nephi 11:28–30).

I think too of the great words of Paul to the Galatians: “The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance” (Galatians 5:22–23).

These are the fruits I experience when I read the Book of Mormon. Reading its pages, contemplating the transcendent doctrines of Christ it contains, attempting to apply these in my life—all this settles in my mind and in my soul as a “mighty change” (Mosiah 5:2; Alma 5:14) in my heart, one that gives me resolve to do better; to be a little kinder, less critical, more generous; and to share with others the great blessings the Lord has given me.

These are the fruits of the Spirit of God. These are the fruits of the Book of Mormon.

Henry B. Eyring, “Why the Book of Mormon” New Era, May 2008, 6-9,

When I was a young man I wondered why the Lord needed to have the Prophet Joseph Smith translate the Book of Mormon to begin the Restoration of the gospel of Jesus Christ. I knew that God the Father and Jesus Christ had spoken with him. I knew that Peter, James, and John had restored the Melchizedek Priesthood, that prophets had brought the keys, and that Joseph had been taught by apostles and prophets from earlier dispensations. With all of that, I wondered what the place of the coming forth of the Book of Mormon in all of that was.

It Is a Powerful Missionary Tool

Then I began missionary work. One of my early companions told me the story of his conversion. I remember his words, which were something like this: “The missionaries had taught me. I had read the Book of Mormon. The missionaries challenged me to set a date for baptism, but I could not decide. Finally, I knew I had to make a choice. So, I knelt down and prayed to know if the Book of Mormon was true. I told God that I was desperate, that I knew this was the most important decision I had ever made, and that I needed His help. The Spirit testified to me that the Book of Mormon was true, that Joseph Smith was a prophet, that the Church was true, and so I was baptized.”

It took a missionary experience for me to understand the place of the Book of Mormon in the Restoration and in our work. I came to understand why the Prophet Joseph called missionaries and sent them out to teach with the Book of Mormon. I came to know that what President Benson said about the Book of Mormon was true. He said this: “We must not forget that the Lord Himself provided the Book of Mormon as His chief witness. The Book of Mormon is still our most powerful missionary tool. Let us use it” (The Teachings of Ezra Taft Benson [1988], 204).

It Testifies of Christ

The Book of Mormon has been at the center of missionary work since the gospel was restored through the Prophet Joseph. We use it every day in missionary work. One fact about the Book of Mormon being the key to power in each part of missionary work is this: the Book of Mormon is a testament of Jesus Christ. The title page tells us that. It says that the purpose of the book is to show what great things the Lord has done for His people, to help them know that the covenants the Lord has made with His people are still in force, and to convince all people that Jesus is the Christ.

There are thousands of references to the Savior in the Book of Mormon. The testimony of Jesus permeates every page. So, whoever reads it is reading words which testify of the Savior.

It Brings the Spirit

The mission of the Holy Ghost is to testify of Jesus Christ. So, since the Book of Mormon is another testament for Jesus Christ, whenever we use it, we invite the Holy Ghost to come. The very nature of the Book of Mormon invites the Spirit.

Here is one passage from the Book of Mormon which conveys that we value this message beyond anything else we have or could have:

“And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities” (Alma 7:12).

Each of us feels something a little different as we hear those words because we have different infirmities and different experiences for which the Lord gives us succor. The Book of Mormon is filled with references to the kindness of the Savior and has great power to allow the Holy Ghost to give us assurance that the Lord is reaching out to all of us. Everyone knows they will someday need such comfort. The Book of Mormon gives that assurance over and over again.

It Teaches and Invites

The Book of Mormon is both clear in doctrine and full of invitation to come to the Savior. The best way to answer concerns is always simple declaration of the truth, combined with warm invitation. The Prophet Joseph Smith described the Book of Mormon as being that sort of book. He said, “I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book” (History of the Church, 4:461; quoted in the Introduction to the Book of Mormon).

When missionaries teach people about the Book of Mormon, they make the promise that Moroni makes:

“And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and 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.

“And by the power of the Holy Ghost ye may know the truth of all things” (Moroni 10:4–5).

We can promise them even more. We can promise that the Spirit will not only tell them that the book is true, but it will also tell them what they can do to find greater happiness. This is the promise in 2 Nephi 32:3:

“Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do.”

We can also promise that reading the Book of Mormon will bring power to resist temptation or produce feelings of love within our families. President Benson said it this way, and the promise is sure: “There is a power in the book which will begin to flow into your lives the moment you begin a serious study of the book. You will find greater power to resist temptation. You will find the power to avoid deception. You will find the power to stay on the strait and narrow path. The scriptures are called ‘the words of life’ (see D&C 84:85), and nowhere is that more true than it is of the Book of Mormon. When you begin to hunger and thirst after those words, you will find life in greater and greater abundance. These promises—increased love and harmony in the home, greater respect between parent and child, increased spirituality and righteousness—these are not idle promises, but exactly what the Prophet Joseph Smith meant when he said the Book of Mormon will help us draw nearer to God” (The Teachings of Ezra Taft Benson, 54).

All good people long for those promises. Let us testify to them that the realization of those promises is possible for them. The book is about covenants which will lead them toward the happiness they so much desire.

Conversion depends upon our feeling the Spirit. The words of the Book of Mormon invite the Holy Ghost. There is great converting power in the word of God. Alma taught us that the word of God was “more powerful … than the sword, or anything else” in changing people’s hearts (Alma 31:5).

I testify that the Book of Mormon is another testament of Jesus Christ and that it will lead us to come closer to Him. I testify that the Book of Mormon testifies of the Bible and restores precious truths taken from it. I testify that the Book of Mormon leads us to make commitments and feel that love which will lead us toward living better lives. And I testify that by earnest prayer we may know that the Book of Mormon is true, that Joseph Smith was a prophet, that President Thomas S. Monson is the living prophet today, and that God the Father lives and that He loves us.

Craig C. Christensen, “A Book with a Promise,” Ensign, May 2008, 105-107,Excerpt

Several months ago a friend and I had the opportunity of presenting a set of scriptures to an associate who is not a member of the Church. Knowing that this might be a life-changing event for him—and for us—we took the time to have his name embossed on each volume. As we presented these sacred records to him, we could tell he was deeply moved by the significance and sincerity of our offering. For several minutes he examined each book without speaking, rubbing his hand on the cover and turning some of the pages.

Recognizing the importance of the moment, we helped him turn to the title page of the Book of Mormon and began to explain that the Book of Mormon was another testament, or witness, of Jesus Christ. He then asked a question that all missionary-minded members are anxious to hear: “Why do we need additional witnesses of Jesus Christ other than the Bible?” Rather than responding quickly, we asked him why he thought this might be important. His answer seemed even more inspired than his question. He suggested that since there appeared to be so many variations of the Bible and its teachings, we needed some kind of clarifying voice, something that would help us understand the Bible better. His observation opened the door for us to share our feelings and testimonies regarding both the Bible and the Book of Mormon.

We began by expressing our devotion and deep conviction to the doctrines and teachings of the Bible, especially the New Testament. Being able to read many of the Savior’s words as He taught the gospel during His earthly ministry strengthens us, helps us come to know Him, and teaches us that we can become more like Him. We then declared that, like the Bible, the Book of Mormon is additional evidence that God loves all of His children and has provided a way for us to return and live with Him once again. We spent the next hour or so reviewing many aspects of the Book of Mormon, including its history and divine origin. Allow me to share a few of the things we discussed.

A Book with a Promise

We first explained that the Book of Mormon is a book with a promise. Although its history is compelling by itself, it is a book of scriptural significance that should be received and read under the influence of the Holy Ghost. All who study and ponder its teachings are given a promise found in the last chapter of Moroni (see Moroni 10:3–4) as well as in the introduction to the Book of Mormon, where we read: “We invite all men [and women] everywhere to read the Book of Mormon, to ponder in their hearts the message it contains, and then to ask God, the Eternal Father, in the name of Christ if the book is true. Those who pursue this course and ask in faith will gain a testimony of its truth and divinity by the power of the Holy Ghost.” We then spent several minutes teaching about prayer and how the Holy Ghost can speak to our hearts and confirm that the Book of Mormon is true.

A Book with a Purpose

Next we stated that the Book of Mormon is a book with a purpose. From the title page we read that the Book of Mormon was “written by way of commandment” and “by the spirit of prophecy and of revelation” to “come forth by the gift and power of God” to the convincing of each of us “that Jesus is the Christ, the Eternal God.” In a personal expression of this purpose, Nephi, as one of the authors of the Book of Mormon, wrote, “The fulness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved” (1 Nephi 6:4).

A Book That Teaches the Great Plan of Happiness

Additionally, we explained that the Book of Mormon is a book that teaches “the great plan of happiness” (Alma 42:8; see also vv. 5, 13, 31; 2 Nephi 9). In profound yet understandable terms, the Book of Mormon teaches the purpose of life, from whence we came, and what happens when we die. We learn of faith in Jesus Christ and His atoning sacrifice, of repentance, of the importance of baptism by immersion, and of the gift and power of the Holy Ghost. By studying and feasting upon the doctrines of the Book of Mormon, we gain “a perfect brightness of hope, and a love of God and of all men,” with a desire to “endure to the end” that we may “have eternal life” (2 Nephi 31:20).

A Book That Testifies That Jesus Is the Christ

Most importantly, we declared that the Book of Mormon is a book that testifies that Jesus is the Christ, the Savior of the world. Great prophets throughout the Book of Mormon have borne solemn witness that Jesus Christ is the Creator of the earth (see Mosiah 3:8), the Redeemer of mankind (see Helaman 5:9–12), the Only Begotten of the Father (see 1 Nephi 11:18–21; Jacob 4:11). These Book of Mormon prophets knew Him, as Abraham and Moses did, and received and taught His everlasting gospel. As we read and study their words, we gain a deeper understanding of the Savior’s matchless love, His perfect life and example, and the blessings of His great atoning sacrifice.

A Book That Authenticates the Prophetic Mission of Joseph Smith

We then testified that the Book of Mormon is tangible evidence that Joseph Smith was chosen by the hand of the Lord to restore the Church of Jesus Christ to the earth in these latter days. As stated in the introduction to the Book of Mormon, “Those who gain [a] divine witness from the Holy Spirit [of the divinity of the Book of Mormon] will also come to know by the same power that Jesus Christ is the Savior of the world, that Joseph Smith is his revelator and prophet in these last days, and that The Church of Jesus Christ of Latter-day Saints is the Lord’s kingdom once again established on the earth.”

Ever since Samuel Smith set out to preach the gospel with a few first-edition copies, the Book of Mormon has blessed the lives of millions around the world. I pray that we will continue to use the Book of Mormon: Another Testament of Jesus Christ to share the gospel message with family and friends. If we do this, as was the case with our dear friend, many will respond with great interest to know more about the life and mission of the Savior and His great plan of happiness for each of us.

I express my solemn witness that the Book of Mormon is true. It is a book that has brought about a mighty change in my life. I know that God lives. Jesus is the Christ. His gospel has been restored to the earth. President Thomas S. Monson is His prophet and living oracle at this time. The Spirit I feel as I daily read, ponder, and pray about the Book of Mormon strengthens my understanding and testimony of these things and reaffirms to me that they are true. I humbly share this testimony and my personal witness with you in the name of Jesus Christ, amen.

Ellis T. Rasmussen, “What are the best evidences to support the authenticity of the Book of Mormon?,” Ensign, May 1986, 53-55 (scroll down),

Ellis T. Rasmussen, professor emeritus of Religious Education at Brigham Young University. The best support for the authenticity of the Book of Mormon is the testimony of the Holy Spirit. In fact, the Lord has exhorted us to seek that kind of witness not only of the entire Book of Mormon, but also of its parts. When Moroni, the last author in the Book of Mormon, gave the promise of spiritual confirmation, he spoke especially of particulars:

“When ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and 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.

“And by the power of the Holy Ghost ye may know the truth of all things.” (Moro. 10:4–5; italics added.)

The essence of the witness of the Holy Ghost is the witness of the book itself. Great concepts impressively written bear within them a witness of validity and divine origin more convincing than any clues that external evidences can provide, however helpful they may be. Such is the case with the Book of Mormon.

Attempts to prove or disprove the book’s authenticity by focusing on Joseph Smith’s description of how he obtained the gold plates, or on anthropological and archaeological evidence, though interesting, can be only marginally successful. Reconstructing history is difficult at best. The evidence is always incomplete—a clay inscription and a bit of pottery here, or a journal entry and a newspaper account there—so any picture that researchers develop will be, by nature, fragmentary. That picture will change as new information becomes available.

In contrast to the indecisive nature of external evidence, the Lord has provided a way to obtain decisive support for the book’s authenticity—“the Spirit of truth … will guide [us] into all truth.” (John 16:13.) This search is of necessity an individual matter. No matter how many millions have found the gospel and the scriptures true, and no matter how many people have joyfully lived the commandments, each new candidate must gain his own testimony. The Spirit’s witness comes only after individual effort and sincere seeking.

God the Father has set up a system of witnesses for the Book of Mormon. The book openly claims that it is the word of God. Joseph Smith and eleven other witnesses also testified of the book. The Bible itself serves as a witness of the Book of Mormon, and to this is added the witness of the Father himself through the Holy Ghost.

Furthermore, the individual parts of the ancient record—the doctrines, teachings, prophecies, and narratives—carry within them a spirit of authenticity. For me, this internal evidence has been, next to the witness of the Holy Spirit, the most convincing. From the many in the book, I’ve chosen seven key concepts that I feel are especially moving:

The intent of the Book of Mormon authors is to bring us to Christ. Nephi, the young prophetic author of the first books in the record, stated this clearly:

“The fulness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved.” (1 Ne. 6:4; see also 2 Ne. 26:33.)

Moroni, the last person mentioned in the record, writes, “Again I would exhort you that ye would come unto Christ. … Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness.” (Moro. 10:30, 32.)

Without a single exception, every prophet between the two teaches us about Christ in some way, and nearly every page of the book contains some reference to him. The overriding intention of the book fits fully the intention of authentic scripture.

Nephi teaches that the condescension of God—the gift of the Savior’s ministry and the saving sacrifice of the Atonement—demonstrates God’s love. In one revelation, an angel asked Nephi, “Knowest thou the condescension of God?” (1 Ne. 11:16.) One meaning of the word—patronizing someone—has a negative connotation, but the other meaning is quite positive: “to waive dignity or superiority voluntarily and assume equality with an inferior.” (Random House Dictionary of the English Language, 1971 unabridged edition.)

To the angel’s question, Nephi replied that he knew that God loved his children but that he didn’t know the meaning of all things. He had just been shown in vision the town of Nazareth, and in it he had seen a beautiful virgin. After the angel’s question, Nephi saw her again with a baby in her arms.

The angel identified the baby as the Lamb of God, the Son of the Eternal Father, equating the gift of Jesus with the love of God. Then the angel declared, “Look and behold the condescension of God!” and Nephi saw the Redeemer of the world teaching the gospel and offering himself as a sacrifice. (See 1 Ne. 11:17–33.)

Eight chapters later, Nephi wrote again of Jesus’ sacrifice:

“The world, because of their iniquity, shall judge him to be a thing of naught; wherefore they scourge him, and he suffereth it. Yea, they spit upon him, and he suffereth it, because of his loving kindness and his long-suffering towards the children of men. …

“[He] yieldeth himself, according to the words of the angel, as a man, into the hands of wicked men, to be lifted up, according to the words of Zenock, and to be crucified, according to the words of Neum, and to be buried in a sepulchre, according to the words of Zenos.” (1 Ne. 19:9–10.)

This is a moving statement of divine condescension, of how God lovingly came to earth and accepted persecution, crucifixion, and suffering so great he bled from every pore. The concept of God’s condescension, unique to the Book of Mormon, is a powerful witness of the truth of the Book of Mormon.

The Book of Mormon identifies the roles of “the Holy Messiah.” The Old Testament prophets spoke often of a divinely appointed future king, of a Davidic branch with great power, and of a suffering servant who would save Israel. Despite the many Messianic prophecies, the use of different titles for the Messiah has caused confusion over who the Messiah was to be and what he was to do.

The Book of Mormon, however, is explicit about the name of the deliverer—Messiah and Christ are synonymous terms—and his work. Lehi, for example, taught his son Jacob that “redemption cometh in and through the Holy Messiah.” He went on to talk of the Messiah’s grace and truth, his sacrifice and mercy, and his intercession for all. (See 2 Ne. 2:6–10.)

In addition to this teaching, other Book of Mormon prophets discuss why Christ’s sacrifice had to be infinite in its outreach (see 2 Ne. 9:7; 2 Ne. 25:16); how man would always be subject to the devil—carnal, sensual, and devilish—without the Atonement (see 2 Ne. 9:8–9; Mosiah 16:3; Alma 42:9–10); and what relationship the Mosaic law has to the Atonement (see Mosiah 3:15).

These teachings clarify the role of the Messiah, and their insights bear within them the stamp of divine authenticity.

The Book of Mormon views the Bible as a great religious heritage from the Jews. The band of Lehi that fled Jerusalem took with them a copy of the Law and the Prophets of brass plates. So valuable was the record that they risked their lives to obtain it. Even 450 years after the time of Lehi, King Benjamin spoke of the importance of these plates:

“I would that ye should remember that were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance, even at the present time, not knowing the mysteries of God.” (Mosiah 1:3.)

Nephi also saw in vision the effect the Bible would have in the future. He saw that the Bible would “go forth from the Jews in purity unto the Gentiles, according to the truth which is in God” and that his peoples’ record and the Bible would verify each other and become established as one. (1 Ne. 13:25, 40–41.)

At a later time, Nephi prophesied that most would not acknowledge or thank the Jews for their record:

“What thank they the Jews for the Bible which they receive from them? … Do they remember the travails, and the labors, and the pains of the Jews, and their diligence unto me, in bringing forth salvation unto the Gentiles?

“O ye Gentiles, have ye remembered the Jews, mine ancient covenant people? Nay; but ye have cursed them, and have hated them, and have not sought to recover them.” (2 Ne. 29:4–5.)

These are but a few samples from the Book of Mormon on the worth of the Bible, a theme whose validity rings true and which can easily be tested.

The Book of Mormon prophesiesof its role as a companion witness with the Bible. When the Book of Mormon was first published in 1830, it boldly declared on its title page that its purpose was “the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself unto all nations.” Many felt then that the claim was presumptuous, yet the millions of readers who have since believed in Christ because of the Book of Mormon have proved that the purpose was valid.

The role of the Book of Mormon as a companion witness of Christ was explained to Nephi by an angel. Nephi learned that the scriptures of his descendants would “come forth unto the Gentiles, by the gift and power of the Lamb. …

“And the words of the Lamb shall be made known in the records of [Nephi’s] seed, as well as in the records of the twelve apostles of the Lamb; wherefore they both shall be established in one.” (1 Ne. 13:35, 41.)

The Book of Mormon performs a complementary role with the Bible, declaring that the “whole meaning of the law of Moses” is to point our souls to Christ, our divine Redeemer. (See Alma 34:13–14.)

In our day, when billions of people do not know the gospel of the Lamb of God, and when many doubt the Bible and the divinity of Jesus, a second witness of the Savior is sorely needed so mankind can know the truth and obtain the blessings of the gospel. This witness is provided by the Book of Mormon and serves as one more mark of its truth and authenticity.

The Book of Mormon is full of valuable warnings and admonitions about the last days. Oftentimes the warnings are detailed and clearer than those in the Bible. One example is a warning in 2 Nephi 27, [2 Ne. 27] the Book of Mormon rendering of Isaiah 29. [Isa. 29] Many readers of Isaiah 29 have difficulty understanding who is being warned and what the warning is. Nephi’s account, however, is a clear warning to the people who fight against Zion—the people of the Lord in the last days. It follows a chiastic realignment of phrasing:

a “In the last days … all the nations of the Gentiles and also the Jews … will be drunken with iniquity and all manner of abominations.

b “They shall be visited of the Lord of Hosts” with great catastrophes.

c “All nations that fight against Zion … shall be as a dream of a night vision; … even as unto a hungry man which dreameth, and behold he eateth but he awaketh and his soul is empty.

c¹ “Or like unto a thirsty man which dreameth, and behold he drinketh but he awaketh and behold he is faint … ; yea, even so shall … the nations be that fight against Mount Zion.

b¹ “All ye that doeth iniquity, stay yourselves and wonder, for ye shall cry out, and cry [apparently because of the catastrophes].

a¹ “Ye shall be drunken but not with wine, ye shall stagger but not with strong drink.” (2 Ne. 27:1–4.)

Through study and prayer, a critical reader may test such statements of warning and admonition. In this area of scripture, too, the Book of Mormon bears witness that it is valid, valuable, realistic, and authentic.

The authors of the Book of Mormon are deeply concerned with the welfare of individual souls. The word soul in the Book of Mormon most frequently denotes the eternal self. Worship centers in the soul, and the devil seeks to cheat the souls of men. If one yields to the devil but later repents, it is the soul that is racked with torment until repentance takes place. When communication comes from heaven, it pierces the very souls of men and women.

In his farewell address, Nephi urges his people to adopt a way of life that will be good for the welfare of their souls: “I say unto you that ye must pray always, and not faint; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul.” (2 Ne. 32:9; italics added.)

These seven points are only a brief sampling of the internal evidences that the Book of Mormon is true and authentic scripture. But the real burden of proof of its authenticity lies with each reader. In each instance of doctrine, in each narrative passage, in each great character of the Book of Mormon, the Lord has challenged us to ask the Father in the name of Christ whether these things are true, and he will manifest the truth unto us by the power of the Holy Ghost.