Neil L. Andersen, “Tell Me the Stories of Jesus,” Ensign, May 2010, 110

Boyd K. Packer, “Prayer and Promptings,” Ensign, Nov. 2009, 46

Dieter F. Uchtdorf, “Two Principles for Any Economy,” Ensign, Nov. 2009, 56-57

Dieter F. Uchtdorf, “You Are My Hands”, Ensign, May. 2010, 69

“For we have seen and hefted, and know of a surety that the said Smith has got the plates.” (From “The Testimony of Eight Witnesses.”)

Thud. If you dropped the golden plates, they would have made a pretty big dent in the floor — or worse, they probably would have crushed your foot. Joseph Smith carried them around, hid them in a log, a bean barrel, boxes and under hearthstones. They were picked up and fingers flipped through the metallic leaves, frrrrrrp! Emma Smith had to move them out of her way occasionally while doing housework.

The golden plates were just so — tangible, physical and, well, real. But just how big were they? How much did they weigh? How many plates were there? What were they made of?

Joseph Smith wrote in the Wentworth Letter that the plates were “six inches by eight inches long.” Martin Harris and David Whitmer remembered 7 by 8 inches. Joseph Smith wrote that the plates were “something near six inches in thickness.” Harris remembered it being about four inches.

Take Joseph Smith’s estimate (sorry, Martin) of 6 inches by 8 inches by 6 inches, and that gives us 288 cubic inches. Metallurgist Read H. Putnam, in an Improvement Era article in September 1966, wrote that a “solid block of gold totaling 288 cubic inches would weigh a little over 200 pounds.” But, of course, the plates were not a solid block.

The individual plates were not perfectly shaped. “The unevenness left by the hammering and air spaces between the separate plates would reduce the weight to probably less than 50 percent of the solid block,” Putnam wrote.

That gives us about 100 pounds. Not impossible to move around, but still pretty heavy.

But the plates were not likely made of pure gold. The Book of Mormon merely says they were made of “ore” 1 Nephi 19:1. (See also Mormon 8:5.)

The Eight Witnesses described them as having “the appearance of gold.”

Pure gold would be too soft to use anyway.

“The metal would need to be soft enough at the surface to accept the engraver’s tool, yet firm enough in the center to keep the plate from distortion under the pressure; it would also have to be smooth enough for the lines and figures to retain their proportions,” Putnam wrote. In other words, the plates, if they were to match their description, had to be an alloy.

As it turns out, ancient Americans used an alloy of gold and copper — the two colored metals. The Spaniards called this metal alloy “tumbaga.” Properly made, a plate of this alloy would have the right properties for engraving and would also look like ordinary gold. But it would also weigh less. Putnam estimated a solid block of the ideal engraving-friendly copper/gold alloy would weigh about 107 pounds. Take half of that away to account for air between the plates and “the weight of the stack of plates would be about 53 pounds.”

Putnam wrote that the weight would be higher as the ratio of gold to copper went up.

Just for contrast, a block of sand that size would be about 17 pounds, a solid block of granite about 29 pounds.

It shouldn’t be a surprise then to learn that witnesses put the weight of the plates at about 60 pounds. Harris said “from forty to sixty lbs.” William Smith said “about sixty pounds.”

William Smith also said the plates were “a mixture of gold and copper” — the precise alloy that Putnam found was used by ancient Americans.

Putnam calculated that each plate could have been .02 inches thick (average copier paper is five times thinner or about .004 inches thick). Emma Smith said, “They seemed to be pliable like thick paper, and would rustle with a metallic sound when the edges were moved by the thumb, as one does sometimes thumb the edges of a book.”

By judging how much space a plate would take in a stack, Putnam deduced it would be about 20 plates to the inch. “The unsealed portion (one-third of the whole) would then consist of 40 plates or 80 sides.”

Only 80 sides for the whole Book of Mormon — plus the lost Book of Lehi? In an April 1923 issue of the “Improvement Era,” Janne M. Sjodahl proved that 14 pages of the Book of Mormon could be written in Hebrew in a space that was only 7 by 8 inches. “That is to say, the entire Book of Mormon … could be written on 40 3/7 pages — 21 plates in all.”

John Gee, senior research fellow at the Neal A. Maxwell Institute for Religious Scholarship at BYU, reexamined Sjodahl’s article in 2001 and concluded that the small characters used in Sjodahl’s experiment are similar in size to actual Hebrew characters engraved on ancient objects found in Israel.

When you take into consideration that the plates were engraved in space-saving reformed Egyptian, because, as Moroni wrote, “if our plates had been sufficiently large we should have written in Hebrew,” there appears to be room to spare (See Mormon 9:33).

Just don’t drop them on your foot.

In addition to the articles mentioned in the text, this column was based on information found in “Journal of Book of Mormon Studies,” Volume 10, Number 1.

As Latter-day Saints use the words saved and salvation, there are at least six different meanings.

Dallin H. Oaks

What do we say when someone asks us, “Have you been saved?” This question, so common in the conversation of some Christians, can be puzzling to members of The Church of Jesus Christ of Latter-day Saints because it is not our usual way of speaking. We tend to speak of “saved” or “salvation” as a future event rather than something that has already been realized.

Good Christian people sometimes attach different meanings to some key gospel terms like saved or salvation. If we answer according to what our questioner probably means in asking if we have been “saved,” our answer must be “yes.” If we answer according to the various meanings we attach to the terms saved or salvation, our answer will be either “yes” or “yes, but with conditions.”

I.

As I understand what is meant by the good Christians who speak in these terms, we are “saved” when we sincerely declare or confess that we have accepted Jesus Christ as our personal Lord and Savior. This meaning relies on words the Apostle Paul taught the Christians of his day:

“If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

“For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation” (Rom. 10:9–10).

To Latter-day Saints, the words saved and salvation in this teaching signify a present covenant relationship with Jesus Christ in which we are assured salvation from the consequences of sin if we are obedient. Every sincere Latter-day Saint is “saved” according to this meaning. We have been converted to the restored gospel of Jesus Christ, we have experienced repentance and baptism, and we are renewing our covenants of baptism by partaking of the sacrament.

II.

As Latter-day Saints use the words saved and salvation, there are at least six different meanings. According to some of these, our salvation is assured—we are already saved. In others, salvation must be spoken of as a future event (e.g., 1 Cor. 5:5) or as conditioned upon a future event (e.g., Mark 13:13). But in all of these meanings, or kinds of salvation, salvation is in and through Jesus Christ.

First, all mortals have been saved from the permanence of death through the Resurrection of Jesus Christ. “For as in Adam all die, even so in Christ shall all be made alive” (1 Cor. 15:22).

As to salvation from sin and the consequences of sin, our answer to the question of whether or not we have been saved is “yes, but with conditions.” Our third article of faith declares our belief:

“We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel” (A of F 1:3).

Many Bible verses declare that Jesus came to take away the sins of the world (e.g., John 1:29; Matt. 26:28). The New Testament frequently refers to the grace of God and to salvation by grace (e.g., John 1:17; Acts 15:11; Eph. 2:8). But it also has many specific commandments on personal behavior, and many references to the importance of works (e.g., Matt. 5:16; Eph. 2:10; James 2:14–17). In addition, the Savior taught that we must endure to the end in order to be saved (see Matt. 10:22; Mark 13:13).

Relying upon the totality of Bible teachings and upon clarifications received through modern revelation, we testify that being cleansed from sin through Christ’s Atonement is conditioned upon the individual sinner’s faith, which must be manifested by obedience to the Lord’s command to repent, be baptized, and receive the Holy Ghost (see Acts 2:37–38). “Verily, verily, I say unto thee,” Jesus taught, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5; see also Mark 16:16; Acts 2:37–38). Believers who have had this required rebirth at the hands of those having authority have already been saved from sin conditionally, but they will not be saved finally until they have completed their mortal probation with the required continuing repentance, faithfulness, service, and enduring to the end.

Some Christians accuse Latter-day Saints who give this answer of denying the grace of God through claiming they can earn their own salvation. We answer this accusation with the words of two Book of Mormon prophets. Nephi taught, “For we labor diligently … to persuade our children … to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do” (2 Ne. 25:23). And what is “all we can do”? It surely includes repentance (see Alma 24:11) and baptism, keeping the commandments, and enduring to the end. Moroni pleaded, “Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ” (Moro. 10:32).

We are not saved in our sins, as by being unconditionally saved through confessing Christ and then, inevitably, committing sins in our remaining lives (see Alma 11:36–37). We are saved from our sins (see Hel. 5:10) by a weekly renewal of our repentance and cleansing through the grace of God and His blessed plan of salvation (see 3 Ne. 9:20–22).

The question of whether a person has been saved is sometimes phrased in terms of whether that person has been “born again.” Being “born again” is a familiar reference in the Bible and the Book of Mormon. As noted earlier, Jesus taught that except a man was “born again” (John 3:3), of water and of the Spirit, he could not enter into the kingdom of God (see John 3:5). The Book of Mormon has many teachings about the necessity of being “born again” or “born of God” (Mosiah 27:25; see Mosiah 27:24–26; Alma 36:24, 26; Moses 6:59). As we understand these scriptures, our answer to whether we have been born again is clearly “yes.” We were born again when we entered into a covenant relationship with our Savior by being born of water and of the Spirit and by taking upon us the name of Jesus Christ. We can renew that rebirth each Sabbath when we partake of the sacrament.

Latter-day Saints affirm that those who have been born again in this way are spiritually begotten sons and daughters of Jesus Christ (see Mosiah 5:7; Mosiah 15:9–13; Mosiah 27:25). Nevertheless, in order to realize the intended blessings of this born-again status, we must still keep our covenants and endure to the end. In the meantime, through the grace of God, we have been born again as new creatures with new spiritual parentage and the prospects of a glorious inheritance.

A fourth meaning of being saved is to be saved from the darkness of ignorance of God the Father and His Son, Jesus Christ, and of the purpose of life, and of the destiny of men and women. The gospel made known to us by the teachings of Jesus Christ has given us this salvation. “I am the light of the world,” Jesus taught; “he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12; see also John 12:46).

For Latter-day Saints, being “saved” can also mean being saved or delivered from the second death (meaning the final spiritual death) by assurance of a kingdom of glory in the world to come (see 1 Cor. 15:40–42). Just as the Resurrection is universal, we affirm that every person who ever lived upon the face of the earth—except for a very few—is assured of salvation in this sense. As we read in modern revelation:

“And this is the gospel, the glad tidings …

“That he came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness;

“That through him all might be saved whom the Father had put into his power and made by him;

“Who glorifies the Father, and saves all the works of his hands, except those sons of perdition who deny the Son after the Father has revealed him” (D&C 76:40–43; emphasis added).

The prophet Brigham Young taught that doctrine when he declared that “every person who does not sin away the day of grace, and become an angel to the Devil, will be brought forth to inherit a kingdom of glory” (Teachings of Presidents of the Church: Brigham Young [1997], 288). This meaning of saved ennobles the whole human race through the grace of our Lord and Savior, Jesus Christ. In this sense of the word, all should answer: “Yes, I have been saved. Glory to God for the gospel and gift and grace of His Son!”

Finally, in another usage familiar and unique to Latter-day Saints, the words saved and salvation are also used to denote exaltation or eternal life (see Abr. 2:11). This is sometimes referred to as the “fulness of salvation” (Bruce R. McConkie, The Mortal Messiah, 4 vols. [1979–81], 1:242). This salvation requires more than repentance and baptism by appropriate priesthood authority. It also requires the making of sacred covenants, including eternal marriage, in the temples of God, and faithfulness to those covenants by enduring to the end. If we use the word salvation to mean “exaltation,” it is premature for any of us to say that we have been “saved” in mortality. That glorious status can only follow the final judgment of Him who is the Great Judge of the living and the dead.

I have suggested that the short answer to the question of whether a faithful member of The Church of Jesus Christ of Latter-day Saints has been saved or born again must be a fervent “yes.” Our covenant relationship with our Savior puts us in that “saved” or “born again” condition meant by those who ask this question. Some modern prophets have also used “salvation” or “saved” in that same present sense. President Brigham Young declared:

“It is present salvation and the present influence of the Holy Ghost that we need every day to keep us on saving ground. …

“I want present salvation. … Life is for us, and it is for us to receive it today, and not wait for the Millennium. Let us take a course to be saved today” (Discourses of Brigham Young, sel. John A. Widtsoe [1954], 15–16). President David O. McKay spoke of the revealed gospel of Jesus Christ in that same present sense of “salvation here—here and now” (Gospel Ideals [1953], 6).

III.

I will conclude by discussing another important question members and leaders of The Church of Jesus Christ of Latter-day Saints are asked by others: “Why do you send missionaries to preach to other Christians?” Sometimes this is asked with curiosity and sometimes with resentment.

My most memorable experience with that question occurred some years ago in what we then called the Eastern Bloc. After many years of Communist hostility to religion, these countries were suddenly and miraculously given a measure of religious freedom. When that door opened, many Christian faiths sent missionaries. As part of our preparation to do so, the First Presidency sent members of the Quorum of the Twelve Apostles to meet with government and church leaders in these countries. Our assignment was to introduce ourselves and to explain what our missionaries would be doing.

Elder Russell M. Nelson and I called on the leader of the Orthodox Church in one of these countries. Here was a man who had helped keep the light of Christianity burning through the dark decades of Communist repression. I noted in my journal that he was a warm and gracious man who impressed me as a servant of the Lord. I mention this so that you will not think there was any spirit of arrogance or contention in our conversation of nearly an hour. Our visit was pleasant and cordial, filled with the goodwill that should always characterize conversations between men and women who love the Lord and seek to serve Him, each according to his or her own understanding.

Our host told us about the activities of his church during the period of Communist repression. He described the various difficulties his church and its work were experiencing as they emerged from that period and sought to regain their former position in the life of the country and the hearts of the people. We introduced ourselves and our fundamental beliefs. We explained that we would soon be sending missionaries into his country and told him how they would perform their labors.

He asked, “Will your missionaries preach only to unbelievers, or will they also try to preach to believers?” We replied that our message was for everyone, believers as well as unbelievers. We gave two reasons for this answer—one a matter of principle and the other a matter of practicality. We told him that we preached to believers as well as unbelievers because our message, the restored gospel, makes an important addition to the knowledge, happiness, and peace of all mankind. As a matter of practicality, we preach to believers as well as unbelievers because we cannot tell the difference. I remember asking this distinguished leader, “When you stand before a congregation and look into the faces of the people, can you tell the difference between those who are real believers and those who are not?” He smiled wryly, and I sensed an admission that he had understood the point.

Through missionaries and members, the message of the restored gospel is going to all the world. To non-Christians, we witness of Christ and share the truths and ordinances of His restored gospel. To Christians we do the same. Even if a Christian has been “saved” in the familiar single sense discussed earlier, we teach that there remains more to be learned and more to be experienced. As President Hinckley recently said, “[We are] not argumentative. We do not debate. We, in effect, simply say to others, ‘Bring all the good that you have and let us see if we can add to it’ ” (“The BYU Experience,” BYU devotional address, 4 Nov. 1997).

The Church of Jesus Christ of Latter-day Saints offers all of the children of God the opportunity to learn the fulness of the gospel of Jesus Christ as restored in these latter days. We offer everyone the privilege of receiving all of the ordinances of salvation and exaltation.

We invite all to hear this message, and we invite all who receive the confirming witness of the Spirit to heed it. These things are true, I testify in the name of Jesus Christ, amen.

I invite all who hear me today to read the Book of Mormon and to apply the promise it contains. Those who do will know that the book is true.

Good morning, dear brothers and sisters. I feel a profound joy and honor in speaking to you today. I pray that God may guide my words and that His Spirit may be with us so that “he that preacheth and he that receiveth, [may] understand one another, and both [may be] edified and rejoice together” (D&C 50:22).

I consider June 2, 1940, to be a very important day in the history of my family. On this day my father was baptized into this Church.

Writing to his father, Elder Jack McDonald, one of the missionaries who baptized my father, described the day with these words:

“Last Sunday was an especially beautiful day. We missionaries went out to a secluded spot on the river’s edge, out in the country, and there Elder Jones and I [Elder McDonald] made our first baptism. Antony Aidukaitis entered into the icy waters and became a member of the Church. … Everything was perfect. The sky so blue, the countryside so still, so green, so lovely that none of us could help feeling the presence of some great influence.

“[As we walked] with our new member, he said that he just couldn’t explain how wonderful this day had been for him, how he actually felt like a new man. … That was our first baptism—no credit to me or anybody. He converted himself.”

This event changed the history of my life. I am not sure my father was able to foresee the wisdom of his act, but I love him for what he did that day. He passed away more than 30 years ago, but I will honor and bless his name forever.

My father was the son of Lithuanians, but he was born in Scotland. He moved to Brazil when he was still young. His ability to speak English facilitated his conversion since he could read the Book of Mormon in English, and there was not yet a reliable translation into Portuguese. This language barrier prevented my mother from joining the Church until a few years later, but when she did, she became a powerful example of dedication to others and love of God in our family. She is now 92 years old, and she is here today. It gives me great joy to say that I love her for her great faithfulness. I will also honor and bless her name forever.

I admire the courage my father had to be baptized into the Church in spite of the circumstances he faced at the time. It was not easy for him. His wife did not get baptized with him. The vices of drinking alcohol and smoking were strong temptations for him. He was poor. His mother was against his joining the Church, and she told him that if he were baptized, she would no longer consider him her son. With fewer than 300 members in Brazil, the Church did not have a single chapel there. I am truly astonished by my father’s determination and courage.

How could he make such a decision in the face of so many unfavorable circumstances? The answer is simple: it was because my father read the Book of Mormon. When he read it, he came to know of the truthfulness of the message of the Restoration. The Book of Mormon is a proof that The Church of Jesus Christ of Latter-day Saints is true. Preach My Gospel teaches that “the Book of Mormon, combined with the Spirit, is [the] most powerful resource in conversion” ([2004], 104).

President Gordon B. Hinckley declared: “Those who have read [the Book of Mormon] prayerfully, be they rich or poor, learned or unlearned, have grown under its power. …

“… Without reservation I promise you that if you will prayerfully read the Book of Mormon, regardless of how many times you previously have read it, there will come into your hearts … the Spirit of the Lord. There will come a strengthened resolution to walk in obedience to his commandments, and there will come a stronger testimony of the living reality of the Son of God” (“The Power of the Book of Mormon,” Ensign, June 1988, 6; see also “The Book of Mormon,” Tambuli, Oct. 1988, 7).

These promises came true for my father and for my family. In accordance with what we have been taught, we read the scriptures as a family every day. We have done so for many years. We have read the Book of Mormon several times in our home, and we will continue to do so. As promised, the Spirit of the Lord has come into the heart of our family, and we have felt a strengthened resolution to walk in obedience to His commandments and a stronger testimony of the living reality of the Son of God.

When you know that the Book of Mormon is true, you know that Joseph Smith was called by God to restore the Church of Jesus Christ to the earth. You know that Joseph Smith saw the Father and the Son. You know that there is only one faith and one valid baptism. You know that a prophet of God lives on the earth today and that he has all the keys of the priesthood and the right to exercise them, as Peter did anciently. You know that Jesus Christ is the Son of God, the only name whereby you can receive salvation. You know that God the Father lives and that He loves us. You know that His plan of salvation is perfect, and you have the desire to perform ordinances, live the commandments, and endure to the end.

I feel sad when someone who has been given the Book of Mormon and had these things explained to him still refuses to read it. I feel sad that some people allow themselves to be influenced by others, refuse to investigate the book, and set it aside as something without worth, never participating in the spiritual banquet it offers. To me, this is incomprehensible. It is as if a son or a daughter, separated from a loving father, refused to read a letter from him without even opening the envelope. Those who make such a choice are like spoiled children who refuse to even taste the meal tenderly prepared for them by their loving mother.

God reveals His truth when people follow Moroni’s exhortation in Moroni 10:3–5. Preach My Gospel summarizes Moroni’s instructions as follows:

• • One, “read the Book of Mormon and ponder its message concerning Jesus Christ.”
• • Two, “pray to God with faith in Jesus Christ to receive a testimony that the Book of Mormon is true and that Joseph Smith is the prophet of the Restoration.”
• • Three, “pray sincerely and have real intent, which means that they intend to act on the answer they receive from God” (111).

To those who may argue that we cannot know these things, I testify that we can, when we are humble enough to do as God has instructed us through His prophets on this earth. To believe otherwise would be to accept the absurd notion that God also does not know where truth can be found or does not have the power to show it to us. Just because someone has not acted on the promise of this book does not mean that others have not done so.

Why do I love and honor the name of my father? Because my father read and acted on the promise of the Book of Mormon. Why do I love and honor the name of my father? Because he did not recoil from the answer he received, even while facing great challenges. Why do I love and honor the name of my father? Because he blessed my life, even before I was born, by having the courage to do what God expected him to do.

I invite all who hear me today to read the Book of Mormon and to apply the promise it contains. Those who do will know that the book is true.

I bear my testimony that the Book of Mormon is the word of God. Because of this, I know that Joseph Smith is a prophet of God. I know that he did not write the Book of Mormon but translated it by the power of God. I know that Thomas S. Monson is a prophet of God on the earth today, the only man on the earth who holds all the keys of the priesthood and has the right to exercise them. I know that Jesus Christ is our Savior and that He lives. I know that God lives and loves us. In the name of Jesus Christ, amen.

Thomas S. Monson, “May You Have Courage”, Ensign, May 2009, 124

Dallin H. Oaks, “Love and Law”, Ensign, Nov. 2009, 27