KNOWLEDGE IS THE KEY TO SALVATION

In contrast to centuries of darkness, superstition, and intellectual oppression, the restoration of the gospel of Jesus Christ marked the beginning of a new era characterized by the enlightened acquisition of knowledge. Whereas man had heretofore been a slave to ignorance, the restored gospel offered the promise of freedom. The Savior's words "ye shall know the truth, and the truth shall make you free" (John 8:32) had assumed new meaning. No longer could one expect salvation through passive obedience. Salvation, as taught by Joseph Smith, is a dynamic process with the acquisition of knowledge at the very foundation.

The principle of knowledge is the principle of salvation. This principle can be comprehended by the faithful and diligent; and everyone that does not obtain knowledge sufficient to be saved will be condemned. The principle of salvation is given us through the knowledge of Jesus Christ.

Knowledge saves a man; and in the world of spirits no man can be exalted but by knowledge (Joseph Smith, T.P.J.S., pp. 297, 357)

On another occasion Joseph said:

A man is saved no faster than he gets knowledge, for if he does not get knowledge, he will be brought into captivity by some evil power in the other world, as evil spirits its will have more knowledge, and consequently more power than many men who are on the earth. Hence it needs revelation to assist us, and give us knowledge of the things of God (T.P.J.S., p. 217).

Concerning knowledge and salvation Brigham Young said:

All truth is for the salvation of the children of men--for their benefit and learning--for their furtherance in the principles of divine knowledge; and divine knowledge is any matter of fact--truth; and all truth pertains to divinity (J.D. 7:284).

Thus, knowledge is any matter of fact or truth. By these teachings we see that salvation is more than being saved by God's good will. It is the laborious acquisition of all the divine attributes and qualities of God. Foremost among these attributes is knowledge. Ultimately, the difference between man and God is the righteous application of knowledge. Without a knowledge of truth there can be no active application of truth. Hence, said the Lord: "It is impossible for a man to be saved in ignorance" (D&C 131:6). We see, then, that our salvation hinges on the acquisition of knowledge. "And if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come" (D&C 130:19). This is because one's exaltation is predicated on righteousness, and one can only apply righteousness as he has knowledge. Paul feared for the salvation of Israel because although they had "zeal of God" they did not have the knowledge (Rom. 10:2, 3).

The very purpose of our existence is that we prove ourselves as stewards over knowledge. Our judgment will not be concerned so much with the quantity of what we have known and applied as it will with the quality of what we have known and applied. That is to say that there are disciplines of knowledge which contribute more constructively to our salvation and exaltation than others. In this vein, the knowledge of the greatest worth is that knowledge which pertains to God, His identity and relationship to us. As knowledge is any matter of fact or truth, we must concern ourselves with those areas of truth which lend the greatest contribution [11] toward our exaltation. That truth is a knowledge of God.

It is indeed ironic that this, the most important area of truth--a knowledge of God--is the area most sorely wanting in the world today. To many, the confusion and ignorance concerning the nature of God is direct evidence that there is no God. It is almost self-evident that if there were a God, His major concern would be the communication of this knowledge to us, His children. However, to the gospel student it becomes apparent that this precious knowledge is not indiscriminately given to all but is imparted in degrees to the worthy according to the following principles: 1) diligence, 2) the Spirit of God, and 3) magnification of that which we already have.

Diligence implies that one actively seek and labor to obtain knowledge (truth). As was the case with the faithful servant who multiplied his talents, so will we be rewarded by increasing our knowledge. Without an investigative spirit, the acquisition of knowledge is reduced to passivity. The key to our salvation is the zeal to learn and evaluate. True faith courts an investigative spirit which can only lead to a confirmation of faith by knowledge.

Truth (knowledge) is the only sound foundation. It is an insurmountable offense and an impenetrable defense. Hence, the Lord admonished: "Seek not for riches but for wisdom, and behold, the mysteries of God shall be unfolded unto you, and then shall you be made rich" (D&C 6:7). Paul advised that we "prove all things, hold fast that which is good" (1 Thess. 5:21). In order to prove all things one must first know, then put that knowledge to the test. Hence John taught that we should "try the spirits whether they are of God" (1 John 4:1). The process of acquiring knowledge by seeking and proving was revealed to Oliver Cowdery in the Doctrine and Covenants when the Lord told him to prove all things by studying them out in his mind then to try the spirit of that which he had studied by asking the Lord if it be right (D&C 9:8).

Only in this way can the full potential of our free [12] agency be realized. After all, the singular purpose of our existence is the increased exercise of our agency in becoming gods. Godhood represents the ultimate exercise of free agency, whereas the opposite plan leads to captivity and a progressive diminution of its exercise. The potential of our agency can only be realized through knowledge. Where there is no knowledge there is neither decision nor agency--hence captivity.

Truth (knowledge of that which is) on the other hand will make us free--free to exercise and realize the potential of our agency. Although we may always have the agency to choose, knowledge presents the alternatives and hence the opportunity. In this sense, our agency is proportional to our state of knowledge. If our agency is not utilized in obtaining knowledge, it is put in abeyance, for further knowledge leads to further exercise. Failure to utilize our agency in the acquisition of knowledge leads to ignorance and captivity.

It is furthermore only by exercising our independent judgment in the acquisition of knowledge that we can obtain the maturity and mastery to govern ourselves in the principles of salvation. Only after we have learned to govern ourselves will we be given the responsibility of governing others.

In the final analysis, whether we will govern or be governed is dependent on the degree of faith which we, in this life, acquire.

Who cannot see, then, that salvation is the effect of faith? . . . And what constitutes the real difference between a saved person and one not saved, is the difference in the degree of their faith: one's faith has become perfect enough to lay hold upon eternal life, and the other's has not (D&C, 1835 ea., Seventh Lecture on Faith, paragraphs 9, 17).

Like every other gospel principle, the acquisition of sufficient faith to be saved is not a static but a dynamic process dependent upon our diligence and faithfulness. Our diligence should be nothing less than that which was [13] exercised by Enoch and Moses, until we have sufficient faith to behold God face to face.

Let us here observe, that after any portion of the human family are made acquainted with the important fact that there is a God who has created and does uphold all things, the extent of their knowledge, respecting his character and glory, will depend upon their diligence and faithfulness in seeking after him, until like Enoch, the brother of Jared, and Moses, they shall obtain faith in God, and power with him to behold him face to face (Second Lecture on Faith, paragraph 55).

This diligence is in expanding our experience, searching after wisdom and understanding, until we have obtained a knowledge of all things that pertain to life and salvation (Fourth Lecture on Faith, paragraph 18). And certainly a knowledge of God's true identity and character is the foundation of life and salvation.

It was shown that correct ideas of the character of God are necessary in order to exercise faith in him unto life and salvation; and that without correct ideas of his character, men could not have power to exercise faith in him unto life and salvation, but that correct ideas of his character, as far as his character is concerned in the exercise of faith in him, lay a sure foundation for the exercise of it (Fourth Lecture on Faith, catechism).

Thus, knowledge of God is the foundation for the exercise of faith in Him.

The second principle in the acquisition of knowledge is the Holy Spirit of God. All knowledge relates elates to truth and all truth pertains to God, consequently, no knowledge can be obtained without the Spirit of God (see D&C 84: 45; 91: 4; 93:23, 24). Hence, "the things of God knoweth no man, but [by] the Spirit of God" (1 Cor. 2:11). This is the grand distinguishing feature between the gospel of Jesus Christ and all other religions. While all other religions are based on scripture, the philosophy of a "prophet" or dogmatism, the gospel of Jesus Christ rests upon the foundation of revelation through the Holy Spirit of God.

It is through the Spirit of God that passive [14] knowledge acquires sanctifying power. From the scriptures, we may gain some insights into the nature of God, but it is through revelation that we obtain absolute knowledge sufficient to change our lives. "And no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him" (Luke 10:22). Latter-day Saints take exception to the world by accepting revelation through the Holy Spirit as their foundation. Although recorded scripture is for our benefit and learning, it is only a means to the Spirit. Joseph emphasized the necessity of obtaining knowledge through the Holy Spirit:

Search the scriptures--search the revelations which we publish, and ask your Heavenly Father, in the name of His Son Jesus Christ, to manifest the truth unto you, and if you do it with an eye single to His glory nothing doubting, He will answer you by the power of His Holy Spirit. You will then know for yourselves and not for another. You will not then be dependent on man for the knowledge of God; nor will there be any room for speculation, No; for when men receive their instruction from Him that made them, they know how He will save them (T.P.J.S., pp. 11, 12).

Brigham said:

If I should undertake to tell the people what I believe in my heart and what seemeth . . . to me to be eternal truth, how would they know unless they had the spirit of revelation to say to them whether it was a truth or untruth? (M.A.B.Y. April 25, 1855.)

We see that the design of God is to make each person dependent on Him for our guidance and learning. With each member reliant on God through the medium of the Holy Spirit, we would soon be able to realize our promised blessings of unity in the faith, and perfection of the saints (Eph. 4:12, 13). There would be no division among us. We would each become a prophet and members of "one body" through "one spirit" (Eph. 4:4). Said Joseph F. Smith:

He [the Spirit of Truth, which proceedeth from the father] teaches all things; and brings to the remembrance of the Saints [15] all the instructions of the Master. He guides into all truth, and as in all truth there is unity or harmony . . . . (Gospel Doctrine, p. 131).

George Q. Cannon went one step further to explain the purpose of knowledge acquired by the Spirit of God.

The genius of the kingdom with which we are associated is to disseminate knowledge through all the ranks of the people, and to make every man a prophet and every woman a prophetess, that they may understand the plans and purposes of God (J.D. 12:46; emphasis added).

The third principle in receiving knowledge is honoring that which we have already received. We must incorporate into our lives every ray of light that is communicated to us. This implies not only expansion but perfection in truth. Perfection through progression demands change in the being, not merely adaptation. This requires constant revision, the paring away of false tradition. "To become a joint heir of the heirship of the Son, one must put away all his false traditions" (T.PJ.S., p. 321). As one progresses in knowledge, many previous assumptions consistent with a former state of progression may no longer be consistent. Thus, we are constantly required to revise or unlearn that which we once thought to be knowledge or truth. In this way, we evolve as beings of truth, continually putting off the old man until we have become totally enlightened.

Such enlightenment, however, requires the application of faith and the perseverance in truth which leads to an enlightened confirmation of that faith in new knowledge. This new knowledge then becomes a departure point for the exercise of greater faith with the promise of a greater confirmation of yet higher knowledge.

He [Peter] says that all things that pertain to life and godliness were given unto them through the knowledge of God and our Savior Jesus Christ. And if the question is asked, how were they to obtain the knowledge of God? (for there is a great difference between believing in God and knowing him: knowledge implies more than faith. And notice, that all things [16] that pertain to life and godliness, were given through knowledge of God;) the answer is given, through faith they were to obtain this knowledge; and having power by faith to obtain the knowledge of God, they could with it obtain all other things which pertain to life and godliness.

By these sayings of the Apostle we learn, that it was by obtaining a knowledge of God, that men got all things which pertain to life and godliness; and this knowledge was the effect of faith (Seventh Lecture on Faith, paragraphs 16, 17).

Although true faith in God, as previously pointed out, must be founded in knowledge, it is the application and increase of faith that leads to the acquisition of greater knowledge of God. It is through this knowledge that we can obtain all things that pertain to life and godliness (2 Peter 1:3). Hence, by application we grow in gradients of faith to greater knowledge, preparing ourselves in the lesser to receive the greater until we behold the face of God.

Our relationship with God places us in a situation to advance in knowledge (T.P.J.S., p. 354). We can never be like God until we have His knowledge and comprehend all the mysteries of godliness through heavenly instruction. Our facility to receive this instruction and comprehend the mysteries is ". . . enlarged in proportion to the heed and diligence given to the light communicated from heaven" (T.P.J.S., p. 51). This instruction is not to be postponed until a later date. This probation is the day of knowledge. Since knowledge is an integral part of salvation, we must exert ourselves to obtain knowledge about God and our relationship to Him in order to be saved (exalted). There is no greater knowledge than to know the identity of God and the grand plan whereby we may become like Him.

This knowledge, although part of the restored gospel of Jesus Christ, is placed under a strict command. It is given only to those who thirst after truth, test and prove new-found knowledge by the Spirit of God through the exercise of faith. Only to this type of person will a greater portion of the word be given.

[17] It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him . . . and he that will not harden his heart, to him is given the greater portion of the word, until it is given him to know the mysteries of God until he know them in full (Alma 12:9, 10).

A knowledge of the nature of God will not only help us understand His identity but ours as well. Said Joseph: "If men do not comprehend the character of God, they do not comprehend themselves" (T.P.J.S., p. 343). It is therefore the author's hope that this book will inspire the reader to seek greater confirmation and insights into the nature of God. After all, "It is the first principle of the Gospel to know for a certainty the Character of God . . ." (T.P.J.S., p. 345). If the first principle of the gospel is not mastered, there will be no revelation of a second or a third principle. How can we, then, become competent in the ways of God? How will His ways and thoughts ever become ours?