Christianity and the Presenting Problem of Poverty in America Today

 

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NOTE TO READERS: This article originally was published on August 8, 2017. This essay reflects a sampling of literature on Christian ethical principles regarding alleviation of poverty in America. Throughout the article, there are links to the articles referenced for the reader to review. In addition, the contributor has provided links to books that are recommended and are available for purchase through Amazon.com. By purchasing the recommended books, you are supporting this website for timely, thought-provoking essays. The views expressed in this Essay are the express viewpoints of the contributing writer. 

...the Church can only have a legitimate and significant role to play when focused in a local and particular context and when guided by a sound theological rationale, which is quite explicit in the Bible (Ayiemba, Theuri, Mungai, 2015)

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"They asked only one thing, that we remember the poor, which was actually what I was eager to do" (Galatians 2: 10). I begin with Paul's report of what he was asked to do by the church in Jerusalem as a reminder that to be asked to remember the poor is an ongoing Christian obligation.

Stanley Hauerwas published an Op-Ed article on February 10, 2014 at the ABC Religion and Ethics column. His article, The End of Charity: How Christians are [not] to 'remember the poor', is a critique and response to what Hauerwas calls severe criticism for the treatment of those in poverty. He writes:

We are supposed to care for those less well off. Almsgiving is constitutive of what it means to be a Christian. Yet how Christians have cared for those who have less has recently come under severe criticism.

The essential problem, Hauerwas and others have commented on, regarding poverty is based on a two-fold question: How are the poor identified? And, what leads individuals to experience poverty? According to Hauerwas, failing to address these two pertinent questions appear to lead toward failure in addressing and alleviating poverty. Therefore, this essay explores a sampling of literature regarding Christianity, the Bible, and Ethics in relation to poverty and the Christian duty in addressing and assisting in resolving those who are impoverished.

First, we will explore an understanding of the presenting problem in America today. This is based on a recent research and study that was published by the Washington Post. Based on a poll conducted between April 13 and May 1, the statistics appear to report that majority of the Christians remark how poverty is due to a lack of effort on the individual's part. In contrast, the same poll appeared to reveal those with no religious affiliation appear to report those suffering poverty because of difficult circumstances.

Second, we will explore a review of sampling literature on the subject of Christian Ethics and alleviation of poverty. This will be the most significant aspect in addressing the Christian Duty (both, individually, and corporately) toward addressing the issues individuals face because of poverty.

Next, the essay will present information from sound theological and Biblical perspectives as it relates to the teachings surrounding the poor (which the sampling literature reflects) and solidifying the Biblical nature of one's Christian duty toward those who are impoverished.

Finally, a conclusion will provide a call to action for each individual Christian, Pastor, and local Christian Churches to take necessary steps and actions in implementing policies and procedures that may lead to greater influence and impact within the local community. This goes beyond operating a food and clothing bank, referral sources to secular non-profit agencies (e.g., Shelters, Social Services), and other such resources. The call to action is based on sound Biblical teaching and admonishment.

Understanding the presenting problem in America today

The Washington Post published an article entitled: Christians are more than twice as likely to blame a person's poverty on a lack of effort. Working with the Kaiser Family Foundation, a poll asked 1,686 Americans to answer whether a person's state of poverty was due to lack of effort or circumstances beyond one's control.

 One of the interesting components of the Post's article is the summation of how this is not merely an ethical issue, it is also wrapped up within a political issue as well. A review of the graph presented by the Post appears to show that "...Among Democrats, 26 percent blamed lack of effort and 72 percent blamed circumstances." This is compared to "...Republicans, 63 percent blamed lack of effort and 32 percent blamed circumstances." It further breaks down to denominational perceptions, gender, race, and other considerations. Overall, the article appears to focus on the majority of the Christians who blame an individual's lack of effort are those Christians who identify as White and Evangelical.

Statistics aside, one of the most interesting anecdotal stories circulating around social media reflects a newly appointed pastor. It shares how this pastor showed up on his first Sunday to deliver a sermon. However, he sat outside the church for some time, dressed as a homeless person. As the story progresses, it shares how no one paid him attention, ignored him, or looked upon him with certain disgust. As the service came to a start, he walked in and sat at the front, was then escorted by the ushers to sit in the back of the sanctuary. The service started with praise and worship. When it came time, one of the deacons approached and introduced the pastor. Everyone appeared to look around and noticed the same man get up from the back of the church, and coming to the pulpit. He revealed to them who he was and shared with them his disappointment in how he was treated. He ended the service with people hanging their heads in shame and disbelief.

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and if you pay attention to the one who wears the fine clothing and say, “You sit here in a good place,” while you say to the poor man, “You stand over there,” or, “Sit down at my feet,” James 2:3 ESV

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According to blogger, Sheila Kennedy, she appears to perceive the Washington Post article as a reflection of "...the continuing cultural influence of Calvinism, which taught that God had decided who would be saved or damned before the beginning of history, and that this decision would not be affected by how human beings behaved during their lives." While the Post does separate the understanding between Premillinialists and Postmillinialists, I personally see no reflection of any Calvinistic tradition (this is due in part of my study of Calvinism and the rise of the Protestant Reformation over the years). However, Kennedy does make quite an astute observation in her post:

Over time, as the presumed connection between wealth and elect status fostered by Calvinism became part of American Culture, it influenced today's common belief that poverty indicates moral deficit, and wealth is a marker of merit. Those attitudes, together, with America's emphasis on individualism and personal responsibility, continue to overshadow recognition of the important role played by policies and systematic influences.

She concludes how this particular survey

...results illuminate the dilemma for public policy: if people are poor because of minimum wage levels facilitate exploitation, or because automation is eliminating jobs, or because of inadequacies in America's social safety net, the policies to be pursued will look very different from policies based upon a belief that poverty is a result of personal moral failure.

Kennedy also mentions how Christian economic realism is far better than the well-to-do Christian Charity. I am leaning to agree with the perspective Kennedy offers in relation to Charity vs. Christian Economic Realism.

America, Capitalism, Adam Smith, and the Bible

As part of our understanding of the presenting social problem of poverty in America, and reflection of Christian ethical principles in alleviating poverty within the local communities, we are to also understand the nature of capitalism in American culture. This is truer today since we are ascribed to being in a Post-Modern society. William Bole discusses this in his article Relative Poverty: Where Adam Smith and the Bible Agree, as published in the Christian Century on December 14, 2011. According to Bale, his premise focused on which viewpoint of economic inequality held greater merit. He reflects how the father of Capitalism (Adam Smith) and the Biblical writers opposed "...gross income inequality".

Bole makes two references. The first reference regards Pope Benedict XVI and a publication by the Vatican's Pontifical Council for Justice and Peace that appears to highlight "...urgent need of a true world political authority" to address these disparities within and between nations. The second reference deals with a publication by the Heritage Foundation where senior scholars, Robert Rector and Rachel Sheffield, "...declared that the poor today live better than the rich did a century ago and enjoy conveniences that the middle class couldn't afford in the recent past."  

The observation Bole appears to present is that the "We got stuff school of thought" (as represented by Rector and Sheffield, fail to take into account that American's do not live in a past-gone-by era of our parents, grandparents, and great-grandparents. Neither do American's live in lands that are impoverished and lack the modern technology and conveniences we do enjoy today. According to Bole, "Americans inhabit a particular space and time. They live in communities and need access to the resources that will help them participate fully within those communities." These resources are basic: decent-gainful employment that has a decent salary, affordable health insurance and retirement security, and ability to utilize cell phones, computers, reliable vehicles and/or transportation.

The most poignant observation Bole makes is how the Jewish Prophets, and Jesus himself, were not concerned about previous generations of people lacking modern conveniences of their time. His observation reflects how the Old Testament prophets, and Jesus himself "...spoke precisely against the marginalization of economically disadvantaged people within their social contexts."

Furthermore, the continued observation Bole presents is that which is reflected in Ronald J. Sider's work: Just Generosity: A New Vision for Overcoming Poverty in America

William Bole writes: Ronald J. Sider offers a compelling analysis of this biblical tradition. This work is available on Amazon. By clicking the link above, you are able to review and purchase this work.

Just Generosity calls Christians to examine their priorities and their pocketbooks in the face of a scandalous tendency to overlook those among us who suffer while we live in practical opulence. This holistic approach to helping the poor goes far beyond donating clothes or money, envisioning a world in which faith-based groups work with businesses, the media, and the government to help end poverty in the world's richest nation. This updated edition includes current statistics, policy recommendations, and discussions covering everything from welfare reform, changes to Medicaid, and the Social Security debate." Sider's most important book since Rich Christians in an Age of Hunger." Jim Wallis, author, God's Politics "Sider knows how to lift up people in need. . .. [An] important and challenging book." John Ashcroft, former Attorney General of the United States

The focal point of this work, Bole refers to, is on how Leviticus 25:35-36 provides insight in how the poor are seen as "being on the verge of 'falling out of the community'."

Going back to Adam Smith, William Bole also mentions how the father of Capitalism explains in Wealth of Nations certain principle doctrines of "necessities":

Smith explains...that human needs include not just the rudimentary supports of life but "whatever the customs of the country render it indecent for creditable people, even the lowest order, to be without." What is it that is "necessities"? Citing Smith's examples, Bole shares how a creditable day-laborer might be ashamed to appear in public without a "linen shirt", and the want of which may be seen as a disgraceful degree of poverty.

The Wealth of Nations was published 9 March 1776, during the Scottish Enlightenment and the Scottish Agricultural Revolution. It influenced a number of authors and economists, as well as governments and organization s. For example, Alexander Hamilton was influenced in part by The Wealth of Nations to write his Report on Manufactures, in which he argued against many of Smith's policies. Interestingly, Hamilton based much of this report on the ideas of Jean-Baptiste Colbert, and it was, in part, Colbert's ideas that Smith responded to with The Wealth of Nations. Many other authors were influenced by the book and used it as a starting point in their own work, including Jean-Baptiste Say, David Ricardo, Thomas Malthus and, later, Ludwig von Mises. The Russian national poet Aleksandr Pushkin refers to The Wealth of Nations in his 1833 verse-novel Eugene Onegin.

Who are America's Poor? 

A review of the available literature shows a predominate question: Who are the Poor in America? The subsequent question is, how is this a difficult question to answer? And, depending on one's perspective, determines how one may answer the first question. In an article, Below the line: Poverty in America, published at the Christian Science Monitor: contributing writer, Jina Moore interviews, and shares, Linda Criswell's story of stealing fruit from the day care she is employed at. Moore posits the question: Is Linda Criswell poor? Moore then makes this observation:

This turns out to be a very difficult question to answer. How you answer may depend as much on who you are - liberal or conservative, city-dweller or rural homesteader, low-wage laborer or salaried middle-class - as on any single set of criteria. Even the government isn't sure how to think about the question: in some states, making $1,000 a month might qualify you for food stamps but could be too much income to qualify for medicaid.

According to report by the US Census Bureau, released in 2012, the official figures of American's experiencing poverty is about 46.2 million; or, about 15% of the US Population. Moore reflects how poverty threshold increases since the government started tracking poverty records, beginning in 1969. Furthermore, Moore reflects how the increase in America's poverty may be attributed to the ripple effects from the Great Recession. Quoting Professor Mark Rank of Washington University in St. Louis, the reason for increase in poverty is not due to individuals working less, or are not working harder, it is because there appears to be a lack in decent paying jobs.

Moore also provides insight from former Clinton administration official, Peter Edelman, where people are working, however, they are not climbing out of poverty. According to Edelman, many of these individuals are low-wage laborers. Along with this, she cites the National Employment Law Project where it appears low-paying employment opportunities were added to the economy between 2008 and 2010. And, she further comments how the projection of employment growth to 2020 will be six low-wage employment opportunities out of every ten. Even more distressing is the view that since 1979, Moore reflects how the American economy has significantly lost approximately 1/3 of it's capacity to generate good jobs. This, she writes, is according to a paper published by the Center for Economic and Policy Research.

What, then, is the presenting problem in America today?

While I am in agreement, it is perception based on how one defines poverty among the American populace, and within specific defined local communities, there are some tell-tale signs of what is being construed as poverty. In a news report by King 5 News (and other News sources) on April 26, 2017, a family of four that brings in 72,000 per year is considered "low-income".

The Seattle Times published an article on May 1, 2017 reflecting how poverty is considered a suburban challenge now.  And, one of the biggest issues facing this region is the substantial increase in housing within King County and the City of Seattle. This comes on the heels of the increase of Washington State voter approved minimum wage of 11.00 per hour. In the City of Seattle, minimum wage is increased to 15.00 per hour. It is interesting that the Seattle Times, the Stranger, and other local news sources are publishing articles relating to the local area and the increase in poverty among those residents (see my article Seattle is Number 1 Ranked Nation Wide in Rental Increase).

Here are some factors to consider:

• Increase in housing and cost of living correlates with the increase in the homeless population nationwide (Department of Commerce, Washington State: Why is Homelessness Increasing?)
• Zillow report on the rise in rental prices for housing and how it is leading to homelessness (Rising Rents lead to increased homeless population)
• Research Brief published by the Public Policy Institute of California (The Links Between Income Inequality, Housing Markets, and Homelessness in California)
• National Low-Income Coalition published an article based on the National Alliance to End Homelessness report (National Homeless Rates Decline, But Severe Housing Costs Burden rise).

This is just the rise in housing cost and the burden it is becoming for many Americans today.

Along with the rise in housing cost, the lack in affordable housing, there is also the increase in lack of gainful employment. Even in the City of Seattle, a person working full time (approximately 30 hours per week) at 15.00 per hour may not be able to afford the "necessities" earlier referenced. Additionally, factor in the cost of health care (including the Affordable Care Act), health premiums and insurance rates have dramatically increased.

According to the National Conference of State Legislation, it is reported the following on July 1, 2017:

The increased cost of health insurance is a central fact in any discussion of health policy and health delivery.  Annual premiums reached $18,142 in 2016 for an average family, up 3 percent from 2015, with workers on average paying $5,277 towards the cost of their coverage. * For those Americans who are fully covered, these cost realities affect employers, both large and small, plus the "pocket-book impact" on ordinary families. Yet for those buying insurance on an exchange or private market plan for 2017, the average increase before subsidies was a shocking 25 percent. For 2016 among the roughly 85 percent of HealthCare.gov consumers with premium tax credits, the average monthly net premium increased just $4, or 4 percent, from 2015 to 2016, according to an HHS report.

This may appear to include those who do not receive significant health benefits through their employer, or, a family pays out of pocket in a shared premium with their employer. Since the Obama Administration Era, and now under a Trump Administration Government, Health Care is an ongoing, and quite volatile, topic of conversation. The failed repeal of Obama Care (Affordable Care Act) and the Republican parties replacement health care is significant awareness that neither party is in agreement with appropriate health care regulation.

With the rise in housing, the rise in health care and the volatile political divide on health care being a right vs. a privilege, we also look at the nature of employment. Referring back to Jina Moore, the increase in employment opportunities between gainful employment and low-wage employment is a ratio of 6 low paying jobs out of every 10 employment opportunities.

So, what is the presenting problem in America today when it comes to the question of who is poor? It is my opinion that based on the review of the literature collected, that the answer are those who are lacking the ability to obtain the "necessities" of life in present post-modern American society: Namely, adequate, affordable housing, stable and gainful employment, appropriate and affordable health care and insurance, and the ability to save for retirement.

We will explore the Christian Ethical dilemma and obligation in how to not only respond, work toward alleviating poverty within local communities. This will focus on sound theological principles as laid out in the Biblical text, and what the sampling of literature reports in relation to the Christian duty and obligation to "remember the Poor."

The Christian Ethical dilemma and obligation in how to alleviate American Poverty

 The summation of this essay provides insight in two things:

1. Poverty is defined by an individual (or family) lacking present social context of "necessities" to function and participate within their relevant community
2. Poverty is neither an attribution of "lack of effort" or "defining circumstances".

Understanding who are considered in poverty, and what led them to experience poverty in America today is an ongoing and complex issue of our society. What this next essay will focus on is the Christian ethical dilemma and obligation in how to alleviate American poverty. Again, this information is based on relevant literature regarding Christianity and poverty. This essay is an attempt to provide, not only an answer, but a call to action in developing proactive ways to address poverty within the local communities.

We begin by addressing the specific role the "body of Christ" has in poverty alleviation. This begins by addressing the primary mission of the Christian Church. Next, we will explore how the Christian Church has a "divine mandate" toward poverty alleviation. To understand the divine mandate requires a discussion on how present American Churches today view poverty.

As we wrestle with the complexity of poverty and how to alleviate it from a Christian and Biblical worldview, we will conclude where the present Church fails in relation to fulfilling the great commission of Christ and working toward alleviating poverty in America today. What we want to do is answer this question: Is American Christianity working toward poverty alleviation; or, has the American Christian Church today faltered and come under condemnation for not "remembering the poor?"

By understanding the primary mission of the Christian Church and the social mission of the Christian Church, we may develop a sound theological framework in which to fulfill the obligation and duty of all those who confess Christ as Lord and Savior.

This requires an honest and forthright investigation in where the Church excels, and, sadly, where the Church has abandoned such ethical duties. By taking a more pragmatic and objective approach to this, many may be surprised to see how the American Christian Church remains in sin on poverty.

What is the prime mission of the Christian Church?

The answer is summed up in the Great Commission as recorded in the last chapter of the Gospel of Matthew:

And Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age." See, Matthew 28:18-20, ESV

In an article by published in the International Research Journal of Arts and Social Sciences, the authors mentioned the following premise of what defines the mission of the Christian Church:

It is the mission of the Church to provide the kind of place where spiritual life can flourish. This is the primary mission of the Church to: preach the gospel; teach the saved; provide a spiritual atmosphere; reproduce the character of Christ; and bring joy to mankind. This is the paramount objective of the Church... . {emphasis mine}

Yet, when it comes to the question of the Church's obligation to alleviate the suffering of those who are in poverty, the authors reflect how the Church may do well, however, it is not the prime directive of the Church. The basis for this is on the account recorded in Acts where the Disciples requested men to be chosen to look after the welfare and well-being of the widows, orphans, and those who are experiencing poverty. The authors conclude that based on the New Testament, it is quite clear "...that each Christian has a responsibility to other Christians (Hebrews 3:12-13). 

What we are able to conclude is this: The prime directive of the Christian Church, especially in American society today, is to do the following:

1. Preach the Gospel of Jesus Christ
2. Teach those who are saved (Discipleship)
3. Provide a spiritual atmosphere where individuals become spiritually mature in Christ
4. To produce the Character of Christ in all who come unto Christ
5. Bring joy into the hearts and lives of all people through the Gospel of Jesus Christ.

While evangelism is a definitive hallmark of American Christianity today, the latter principle truths have seemed to falter to the wayside. Much of this may be due in part to the ever evolving ideology of various churches becoming more and more "culturally relevant" instead of "contextually real". Os Guinness was interviewed, and subsequently published at Christianity Today, regarding the "culturally relevance" of Christianity.

With this, not only has the primary mission of the Church become watered down, but the social mission of the Church also appears to have become non-existent.

The Social Mission of the Church in America Today

In the article by Ayiemba, Theuri, and Mungai, we continue to read:

Assistance to the poor is therefore not a new phenomenon to the church. It is as old as the Bible itself. Both the Old and New Testaments affirm that the prophets' and Christ's intentions were to remind the rich of their natural responsibility towards the very needy of society. If the war against the oppression of the weak by the powerful was to be met; it had to target all those structures that promote this inhumane treatment.

In a work by A. Harnack and W. Herrmman, we find the following factors: First, Harnack argues that the Church, through the mission of Evangelism, raises the "...individual conscience..."

The first of these consists in rousing the individual conscience, in such a way as to awaken strong, regenerate, self-sacrificing personalities. This is the all-important thing; but the means to such an end vary; as the Lord’s method of teaching shows, it may either begin within, and work outwards, or it may penetrate from without to the inmost being. But the vital point is that there should be a Christ-like personality, and that in every action the power of love from one person to another should operate, and make itself felt. The kingdom of God must be built upon the foundation, not of institutions, but of individuals in whom God dwells and who are glad to live for their fellow men.

The heart of the Gospel of Christ is to bring to awareness humanity's great need of a Savior. The nature of one's own depravity and condemnation. This is accomplished in a variety of ways where God meets individuals where they presently are at. Christians merely preach the Good news.

The second aspect is the community fellowship of the believer in relation to Christ and the Gospel. According to Harnack, this community of individual believers are to be "...full of active charity, and bound by brotherly love..." This idea of brotherhood exceeds mere discipleship. It is the ability to provide a spiritual atmosphere where the Love of God not only abounds, but it is also manifested, in the concern and well-being of each individual.

Finally, it is the social context the Christian church finds itself. When we look at the meridian of time, and the life of Christ himself, we find that Jesus addressed the prevailing religious sentiment and teachings, as well as the social climate of his day.

What this means is the idea that the individual Christian, and the body of believers, have an obligation to seek out, and assist those who are poor. It is the Church, and not secular governmental institutes of social systems, to care for the needy, to clothe the naked, to care for the sick, and to provide necessary sustenance for those who come seeking refuge and help.

Christ himself shared the divine truth:

31 “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32 Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. 33 And he will place the sheep on his right, but the goats on the left. 34 Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, 36 I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ 37 Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? 38 And when did we see you a stranger and welcome you, or naked and clothe you? 39 And when did we see you sick or in prison and visit you?’ 40 And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’

41 “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. 42 For I was hungry and you gave me no food, I was thirsty and you gave me no drink, 43 I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ 44 Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ 45 Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ 46 And these will go away into eternal punishment, but the righteous into eternal life.” See, Matthew 25:31-46

The Biblical truth, the Christian worldview, is this: We are individually and collectively responsible to care for the poor, the needy, and to assist in what manner we are called to assist. Otherwise, if we turn away those in need (whether they profess to be Christian or not), we stand condemned as we have turned Christ away.

Probably, one of the most inspiring hymns of my own youth is that of the Poor Wayfaring Man of Grief:

A poor, wayfaring Man of grief Hath often crossed me on my way, Who sued so humbly for relief That I could never answer nay. I had not pow'r to ask his name, Whereto he went, or whence he came; Yet there was something in his eye That won my love; I knew not why. Once, when my scanty meal was spread, He entered; not a word he spake, Just perishing for want of bread. I gave him all; he blessed it, brake, And ate, but gave me part again. Mine was an angel's portion then, For while I fed with eager haste, The crust was manna to my taste.

In Matthew 26:11, right after the parable of the Sheep and the Goats, Christ informed his disciples this important truth: "For you always have the poor with you..."

So, the alleviation of poverty from a Biblical and Christian perspective is seen as the following:

• The poor is constantly with us, and as Christians, we are to remember the poor always
• Christianity is not just a relationship with Jesus Christ, it is a fundamental relationship with one another built on the mutual love and knowledge of Christ
• Both Old and New Testament scriptures condemn the oppression of the poor in society and requires the body of believers to work toward economic truths and policies to assist those who are in need

In an article published in Christianity Today, Dr. Anne Bradley shares this:

At the core of poverty alleviation is igniting God-given dignity into the hearts of the poor by empowering them to be who God created them to be. In that, there is abundant joy. Our efforts can’t just be monetary. Poverty alleviation is all about relationships. Jesus loved and cared for the poor, and he calls us to model his example. If someone has an immediate need and we can help them, we should. However, that’s only the first step. While addressing immediate, dire needs, we must maintain the long-term vision of flourishing and self-sustenance. We need to help turn survival into thriving.

Dr. Bradley also provides the following "practical takeaways":

• Poverty alleviation is the church’s responsibility. It is the job of the church, the body of Christ, to care passionately and genuinely for the poor. The church must step up to their responsibility and be the first line of offense in addressing poverty.
• When we do what God has created us to do, we help others. The impact of our work extends to God’s kingdom in ways we will never understand. Embrace volunteer opportunities. Serve your church. Work hard at your job every day. Love your family, friends, and neighbors well.
• The fight to end poverty starts in your community. It starts with building long-term relationships, getting your hands dirty, and addressing real needs.

What this means is that when someone comes seeking assistance from any Christian church, instead of saying:

• Have faith, God will provide
• Pray and believe God all things work out for those who believe
• Don't worry about it, God will ensure provision for you
• Keep coming to Church
• Confess any unrepentant sin and seek God's forgiveness
• Pray that God will open the door for employment/better employment
• I will pray that God will meet your needs

These are all well and good, however, this is the oft response to those seeking assistance, or who are experience poverty. And these statements come from many Christians. And they are more offensive and insensitive to the person suffering and experiencing a need. What I'm saying here, is that making these statements, one is passing off the responsibility to God and God alone. It is not God's responsibility to care for the poor; it is every Bible Believing Christian who professes to love Christ and Love God! How is this so?

Because we are the representatives of God. We are the extension of Christ. We are the means by which provisions are to be given to those who stand in need. It is through us to bless those who are experiencing poverty. It is not the Government, or social non-profit agencies (as many of them do great help yet can only operate under the charity of the community at large); it is the very individual and fellowship of the Body of Christ.

It is here that the American Christian Church has failed her ethical and social mission of the Church. It is here; the American Christian Church has faltered in living up to the example and mission of Jesus Christ. It is the American Christian churches, and individuals within those Churches, that stand unrepentant sin because, as Christ taught: "by turning away the least of these, you have turned me away."

It is the Christian duty and obligation to remember the poor, and to care for the poor. Not send them away, naked, hungry, and thirsty.

CFM | Embracing Divine Guidance: Insights from Doctrine and Covenants 81-83

 

In this week’s Come Follow Me study, Doctrine and Covenants 81-83 offers insight of divine principles that guide us toward a life of faithfulness, service, and obedience. Revealed to the Prophet Joseph Smith in 1832, these sections address leadership, accountability, the blessings of commandments, and the sacred duty to care for the vulnerable. By exploring these revelations alongside insights from the Doctrine and Covenants Institute Student Manual and supporting scriptures, we uncover timeless truths that deepen our relationship with the Savior and inspire us to contribute to the building of Zion.

The Role of Counselors and the Keys of the Kingdom

Doctrine and Covenants 81 begins with the Lord appointing Jesse Gause (later replaced by Frederick G. Williams) as a counselor to Joseph Smith in the Presidency of the High Priesthood. This model of a president supported by two counselors remains a cornerstone of Church leadership today. President Gordon B. Hinckley emphasized that counselors serve as assistants, providing a system of checks and balances that fosters unity and strength (Ensign, Nov. 1990, 49–50). The Lord promises that faithfulness in this calling brings “a crown of immortality, and eternal life” (D&C 81:6), underscoring the eternal rewards of diligent service.

Central to this revelation are “the keys of the kingdom” (D&C 81:2), the divine authority to direct the Church and administer the priesthood. These keys, held by the President of the Church, ensure the orderly progression of God’s work. As we sustain our leaders, we affirm our trust in their inspired guidance, aligning ourselves with the Savior’s plan.

Succoring the Weak: A Call to Discipleship

The Lord instructs us to “succor the weak, lift up the hands which hang down, and strengthen the feeble knees” (D&C 81:5). This charge extends beyond physical aid to encompass emotional and spiritual support. Elder Marvin J. Ashton expanded on this, suggesting that “feeble knees” may represent fear or discouragement rather than mere physical weakness (Ensign, Nov. 1991, 70). Like Carl Heinrich Bloch’s painting Christ Healing the Sick at Bethesda (1883), which depicts the Savior’s compassion for the afflicted, this verse invites us to emulate His love by ministering to those in need. Supporting scriptures such as Isaiah 35:3–4 and Hebrews 12:12 reinforce this call to strengthen and uplift.

Forgiveness and Accountability

Doctrine and Covenants 82 opens with a message of reconciliation between Sidney Rigdon and Edward Partridge, highlighting the power of forgiveness (D&C 82:1). Yet, the Lord warns, “unto that soul who sinneth shall the former sins return” (D&C 82:7), emphasizing the necessity of ongoing repentance. President James E. Faust taught that forgiveness heals us spiritually, freeing us from bitterness (Ensign, May 2007, 69). This dual focus on grace and accountability echoes D&C 64:10, where we are commanded to “forgive all men,” a principle vital for personal growth and unity in Zion.

Much Is Given, Much Is Required

The Lord declares, “For of him unto whom much is given much is required” (D&C 82:3). This verse prompts reflection on our blessings—both temporal and spiritual—and the responsibilities they entail. Elder Neil L. Andersen noted that our knowledge of the restored gospel and sacred covenants sets a higher standard for us (Ensign, Nov. 2010, 41). The hymn “Because I Have Been Given Much” (Hymns, no. 219) echoes this sentiment, urging us to share our abundance with others. Consider: What has God given you, and what does He require in return? Supporting scriptures like Luke 12:48 and James 4:17 affirm that our blessings come with divine expectations.

Commandments as Evidence of God’s Love

In D&C 82:8–10, the Lord reveals that His commandments are given “that your souls may live” (D&C 82:8), framing them as expressions of His love. The promise in D&C 82:10— “I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise”—offers covenant assurance. Elder D. Todd Christofferson explained that commandments protect and bless us, likening them to a kite’s string that enables it to soar (see “Blessed and Happy Are Those Who Keep the Commandments of God,” Gospel Library). 

Personal experiences often reveal this truth: obedience brings peace, strength, and unexpected tender mercies. Additional insights from D&C 1:37–38 and D&C 130:20–21 affirm that blessings are tied to our faithfulness.

Sister Virginia H. Pearce shared a poignant example of a mother whose increased temple attendance didn’t change her children’s choices but transformed her own heart, filling her with peace and compassion (At the Pulpit, 2017, 288–89). This illustrates that the Lord blesses us in “His own marvelous ways,” often beyond our initial expectations (D&C 82:10).

The United Firm: Stewardship and Service

In D&C 82:11–24, the Lord establishes the United Firm to manage the Church’s temporal affairs, including storehouses and revenue generation for the poor and Church projects. This historical practice reflects a modern parallel in the Church’s businesses, which President Gordon B. Hinckley described as tools to serve humanity, not merely for profit (Ensign, Nov. 1999, 53). The vision of Zion as a tent with strengthened stakes (D&C 82:14; Isaiah 54:2) calls us to enlarge our efforts in holiness and service, building a community that reflects divine beauty and strength.

Caring for Widows and Orphans

Doctrine and Covenants 83 addresses the temporal needs of widows and orphans, a priority rooted in the Lord’s compassion (D&C 83:1–6). During Joseph Smith’s visit to Missouri in April 1832, he encountered widows like Phebe Peck and Anna Rogers, prompting this revelation. The Lord emphasizes parental responsibility (D&C 83:4) but assures Church support when needed, a principle echoed in Isaiah 1:17 and James 1:27. President Gordon B. Hinckley urged members to care for those left alone (Ensign, Nov. 1996, 68–69), while 1 Timothy 5:8 reinforces family duty. Today, we can extend love to single parents, widows, and others through acts of service and generosity.

Conclusion: Living the Promises of Zion

Doctrine and Covenants 81-83 invites us to embrace divine guidance through faithful leadership, obedience, and compassionate service. The Lord’s promise—“I, the Lord, am bound when ye do what I say” (D&C 82:10)—assures us that our efforts bind Him to bless us. As we strengthen the feeble, forgive freely, and care for the vulnerable, we contribute to Zion’s growth in beauty and holiness (D&C 82:14). Let us reflect on our blessings, align our lives with God’s commandments, and trust in His marvelous ways, knowing that He fulfills His word as we follow Him.

Supporting Scriptures

• D&C 81:2 – Keys of the kingdom
• D&C 81:5 – Succor the weak
• D&C 82:3 – Much is required
• D&C 82:10 – The Lord is bound
• D&C 82:14 – Zion must increase
• D&C 83:1–6 – Care for widows and orphans
• Isaiah 54:2 – Enlarge the tent of Zion
• James 1:27 – Pure religion
• 1 Timothy 5:8 – Provide for family

Additional Resources

• “Because I Have Been Given Much,” Hymns, no. 219
• “Blessed and Happy Are Those Who Keep the Commandments of God,” Gospel Library
• Elder D. Todd Christofferson, “Our Relationship with God,” Liahona, May 2022, 78–80
• President James E. Faust, “The Healing Power of Forgiveness,” Ensign, May 2007

By living these principles, we draw closer to the Savior and help establish a Zion that shines as a light to the world.

When Thou Art Converted: Strengthening Faith Through the Plan of Salvation

When Thou Art Converted - Strengthen Thy Brethren

1974-75 Melchizedek Priesthood Study Manual

Doctrine Lesson 1 | Looking at Life from an Eternal Perspective

Topic: The Plan of Salvation

Embracing the Eternal Perspective: A Path to True Conversion

Everything shifts when we consider life through the lens of eternity. This shift is not merely philosophical—it anchors us to a life of meaning, purpose, and profound focus. An eternal perspective helps us prioritize significant values and long-term aspirations, resulting in a richer, fuller life. It equips us to navigate life’s challenges, converting our short-term focus into an enduring one. As the Savior taught:

"Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also... But seek first His kingdom and His righteousness, and all these things will be added to you." (Matthew 6:19-21, 33, NASB)

This eternal perspective is not just a way of thinking—it is a path to true conversion. When we embrace it, we are empowered to strengthen our brethren, as the Savior commanded Peter: "When thou art converted, strengthen thy brethren" (Luke 22:32, NASB). This article explores the importance of an eternal perspective, defines it, and examines its transformational effects on life choices. We will contrast it with temporal mindsets and address the fundamental questions of existence: Who am I? What is my purpose? Where do I go after death? Finally, we will apply this perspective to daily living and conclude with a call to action.

Importance of an Eternal Perspective

An eternal perspective is crucial because it shapes how we view our lives, our trials, and our ultimate destiny. It allows us to see beyond the immediate, often fleeting concerns of mortality and focus on what truly matters—our relationship with God, our spiritual growth, and our preparation for eternal life.

President Marion G. Romney illustrated this beautifully in a personal anecdote. While stationed in Sydney, Australia, he had a profound experience while reading Doctrine and Covenants section 76, which describes the degrees of glory. He recounted:

"As I read and contemplated, I was wholly absorbed, so much so that I did not note the passing of time. When I went outside, it was already night. There was no moon, but the sky was clear. As I started across the lawn to catch the tram, I looked up into the Heavens. The Southern Cross and other brilliant stars, visible in the Southern Hemisphere, shone with unusual grandeur. As I gazed in wonder, I seemed to see beyond them the things I had been reading about... Since that Saturday evening in Sydney, Australia 43 years ago, I have never been content to view life through the lens which reveals but the narrow span between mortal birth and death." (Church News, 5 June 1965, p. 14)

This experience transformed President Romney’s outlook, leading him to make decisions based on eternal truths rather than temporal concerns. His story underscores the importance of gaining an eternal perspective—it changes how we live, how we prioritize, and how we find meaning in our experiences.

Defining Eternal Perspective

An eternal perspective is the ability to view life’s events, challenges, and purposes through the lens of God’s eternal plan. It is understanding that our existence did not begin at birth and will not end at death. Instead, we are eternal beings, children of God, with a divine purpose and destiny.

Latter-day Saint theology teaches that we lived before this mortal life as spirit children of Heavenly Parents. We came to earth to gain a physical body, experience mortality, and progress toward becoming like our Heavenly Father. After death, we will be resurrected and, based on our faithfulness, inherit a degree of glory in the eternities.

This perspective is rooted in scripture. As Paul wrote:

"While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal." (2 Corinthians 4:18, NASB)

An eternal perspective helps us focus on the unseen, eternal realities rather than being consumed by the temporary trials and distractions of mortality.

Transformational Effects on Life Choices

When we adopt an eternal perspective, our life choices are transformed. We begin to prioritize spiritual growth, service, and obedience to God’s commandments over worldly success, material wealth, or temporary pleasures. This shift in focus leads to greater peace, purpose, and joy.

For example, President Romney shared that after his experience in Sydney, he "never made a single voluntary major decision or judgment without testing it by my knowledge of revealed truth." This eternal perspective guided his decisions, helping him align his life with God’s will.

Similarly, the Book of Abraham teaches that in the preexistence, God showed Abraham the spirits who would come to earth and said:

"We will make an earth whereon these may dwell; and we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them." (Abraham 3:24-25, NASV)

Understanding that life is a test to prove our faithfulness to God’s commandments transforms how we approach daily decisions. We are more likely to choose righteousness, knowing that our choices have eternal consequences.

Contrast with Temporal Mindsets

A temporal mindset is focused on the here and now—immediate gratification, worldly success, and material possessions. It often leads to short-sighted decisions that prioritize temporary pleasure over long-term spiritual growth.

In contrast, an eternal perspective recognizes that this life is but a moment in the grand scheme of eternity. As James taught:

"Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away." (James 4:14, NASB)

This perspective helps us avoid the pitfalls of pride, greed, and selfishness. It reminds us that true success is not measured by worldly standards but by our faithfulness to God and our preparation for eternal life.

Addressing Fundamental Questions of Existence

An eternal perspective provides answers to the fundamental questions of existence: 

• Who am I? 
• What is my purpose? 
• Where do I go after death? 

These questions are central to the human experience, and the plan of salvation offers clear, scriptural answers.

Who Am I? Latter-day Saint doctrine teaches that we are literal spirit children of Heavenly Parents. As Paul wrote: "The Spirit Himself testifies with our spirit that we are children of God." (Romans 8:16, NASB) This understanding of our divine heritage gives us a sense of identity and worth. We are not accidents of nature but beloved children of God with infinite potential.

What is My Purpose? Our purpose in life is to prepare to return to God’s presence. This involves gaining a physical body, learning to choose good over evil, and developing Christlike attributes. As the Book of Mormon teaches: "This life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors." (Alma 34:32, NASV) We are here to grow, serve, and become more like our Savior, Jesus Christ.

Where Do I Go After Death? After death, our spirits go to the spirit world, where we await the resurrection. The righteous will dwell in a state of peace, while the wicked will experience sorrow for their sins. Eventually, all will be resurrected and judged according to their works. "For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad." (2 Corinthians 5:10, NASB) Those who have been faithful will inherit eternal life in the celestial kingdom, while others will receive lesser degrees of glory based on their faithfulness.

Applying Eternal Perspective to Daily Living

An eternal perspective is not just a theoretical concept—it has practical applications in our daily lives. It influences how we handle trials, make decisions, and interact with others.

For example, when faced with adversity, an eternal perspective reminds us that trials are temporary and can lead to spiritual growth. As Paul wrote:

"For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison." (2 Corinthians 4:17, NASB)

This perspective helps us endure challenges with faith and hope, knowing that God is preparing us for greater blessings.

In decision-making, an eternal perspective encourages us to seek God’s will and prioritize spiritual growth over worldly success. It leads us to ask, "What would Jesus do?" and "How will this choice affect my eternal progression?"

Finally, an eternal perspective fosters love and compassion for others. When we see people as eternal beings with divine potential, we are more likely to treat them with kindness, patience, and forgiveness.

Summary of Thought - Call to Action

In conclusion, embracing an eternal perspective is essential for true conversion and spiritual growth. It helps us prioritize what truly matters, make wise decisions, and find meaning in life’s challenges. By understanding who we are, why we are here, and where we are going, we can live with purpose and hope.

As you reflect on this lesson, consider how you can apply an eternal perspective in your daily life. Ask yourself:

• How can I prioritize my spiritual growth over temporal concerns?
• What decisions can I make today that will align with God’s eternal plan?
• How can I strengthen my brethren and help them gain an eternal perspective?

Remember the words of the Savior: 

"But seek first His kingdom and His righteousness, and all these things will be added to you." (Matthew 6:33, NASB)

By seeking God’s kingdom first, we can find true happiness and prepare for eternal life.

Recommended Sources for Further Study

• Angel, Hayyim. "Afterlife in Jewish Thought." Conversations, no. 23. Rabbi Hayyim Angel is the National Scholar of the Institute for Jewish Ideas and Ideals. He also teaches advanced Bible courses to undergraduate, graduate, and rabbinical students at Yeshiva University, and lectures widely. This article appears in issue 23 of Conversations, the journal of the Institute for Jewish Ideas and Ideals and was also reprinted in issue 44.
• Bell, James P. “Purpose of Earth Life.” Latter-day Saint Essentials: Readings from the Encyclopedia of Mormonism, edited by John W. Welch and Devan Jensen, BYU Studies and the Religious Studies Center, Brigham Young University, 2002, pp. 94–96.
• Brown, Gayle Oblad. “Premortal Life.” Latter-day Saint Essentials: Readings from the Encyclopedia of Mormonism, edited by John W. Welch and Devan Jensen, BYU Studies and the Religious Studies Center, Brigham Young University, 2002, pp. 90–94.
• Callister, Tad R. “What Is the Purpose of Suffering?” Give Ear to My Words, edited by Kerry Hull et al., Religious Studies Center, Brigham Young University / Deseret Book, 2019, pp. 1–20.
• Gardner, Norman W. “What We Know about Premortal Life.” Seminaries and Institutes, New Era, Church of Jesus Christ of Latter-day Saints, February 2015.  
• Gee, John. An Introduction to the Book of Abraham. Religious Studies Center, Brigham Young University, 2017.
• Hart, Craig H. “Our Divine Nature and Life Decisions.” BYU Devotional, 5 Aug. 2008, Brigham Young University.
• Lund, Gerald L. “Plan of Salvation.” Latter-day Saint Essentials: Readings from the Encyclopedia of Mormonism, edited by John W. Welch and Devan Jensen, BYU Studies and the Religious Studies Center, Brigham Young University, 2002, pp. 85–90.
• Mathews, Mark A. “‘Between the Time of Death and the Resurrection’: A Doctrinal Examination of the Spirit World.” Religious Educator, vol. 21, no. 1, 2020, pp. 105–127.
• Oaks, Dallin H. “Divine Helps for Mortality.” General Conference, The Church of Jesus Christ of Latter-day Saints, Apr. 2025, 
• Peek, Cecilia M. “‘Yea, They May Forget, Yet Will I Not Forget Thee.’” BYU Devotional, 9 Nov. 2011, Brigham Young University.
• Pinson, DovBer. "Heaven and Hell." Chabad.org, Chabad.org. Accessed 26 July 2025. Rabbi DovBer Pinson, Rosh Kollel of IYYUN, is a world-renowned scholar, kabbalist, and spiritual teacher. Through his books and lectures he has touched the lives of tens of thousands and serves as a mentor to many across the globe. He has authored over 30 books, many of which have been translated into multiple languages.
• Rose, Or N., Rabbi. "Heaven and Hell in Jewish Tradition." My Jewish Learning. Accessed 26 July 2025. Rabbi Or N. Rose is Associate Dean of the Rabbinical School of Hebrew College in Newton, MA. He is the co-editor of Righteous Indignation: A Jewish Call for Justice and God in All Moments: Spiritual and Practical Wisdom from the Hasidic Masters. He is currently completing a doctorate in Jewish thought at Brandeis University.
• Skinner, Andrew C. “The Premortal Godhood of Christ: A Restoration Perspective.” Jesus Christ: Son of God, Savior, edited by Paul H. Peterson et al., Religious Studies Center, Brigham Young University, 2002, pp. 50–78.
• Turner, Rodney. “Morality and Marriage in the Book of Mormon.” The Book of Mormon: Jacob through Words of Mormon, To Learn with Joy, edited by Monte S. Nyman and Charles D. Tate Jr., Religious Studies Center, Brigham Young University, 1990, pp. 271–294.

Annotated End Notes

• Scriptures: All scripture references are from the New American Standard Version (NASB), as requested. Key passages include Matthew 6:19-34, 2 Corinthians 4:18, Romans 8:16, Alma 34:32, and 2 Corinthians 5:10.
• President Marion G. Romney: His personal anecdote about gaining an eternal perspective while reading Doctrine and Covenants section 76 is cited from the Church News, 5 June 1965, p. 14.
• Book of Abraham: References to the preexistence and the purpose of life are drawn from Abraham 3:22-26, which describes the premortal council and God’s plan for His children.
• Latter-day Saint Doctrine: Insights on the plan of salvation, including premortal life, mortal life, the spirit world, and immortal glory, are based on teachings from Latter-day Saint leaders and scriptures, including Doctrine and Covenants sections 76, 93, and 138.
• General Authorities: Quotes and teachings from leaders such as President Joseph Fielding Smith, Elder Bruce R. McConkie, and others are incorporated to provide doctrinal clarity and depth.
• Jewish Thought: References to Jewish beliefs about the afterlife are included to provide historical context and contrast with Latter-day Saint teachings.

Doctrine and Covenants 76: Unlocking the Mysteries of Eternity

 

Hello, friends, and welcome to our Come Follow Me series at Mindful Latter-day Saint Christian Living and Apologetics! Today, we’re tackling one of the most profound questions humanity has ever asked: What happens after I die? It’s a question that echoes in every heart, and in 1832, Joseph Smith and Sidney Rigdon received an answer so breathtaking it’s simply called ‘The Vision’—Doctrine and Covenants Section 76.

In February 1832, Joseph Smith and Sidney Rigdon, while immersed in translating the Bible, received a revelation that would forever alter the landscape of Christian theology: Doctrine and Covenants 76, known simply as "the Vision." This expansive revelation, received in Hiram, Ohio, answers humanity’s timeless question: “What will happen to me after I die?” Unlike traditional Christian doctrines of a binary heaven and hell, D&C 76 unveils a merciful, just, and gloriously detailed plan of salvation, revealing three kingdoms of glory—celestial, terrestrial, and telestial—along with the fate of the sons of perdition. For mindful Latter-day Saints, this vision offers not just doctrinal clarity but a roadmap for Christian living and apologetics, inviting us to align our lives with God’s eternal purposes.

Picture this: For centuries, Christians have leaned on the Bible’s teachings of heaven and hell—paradise for the righteous, torment for the wicked. But is that the whole story? Joseph and Sidney wondered the same thing, and God opened the heavens to reveal a plan so grand, so merciful, that it redefines everything we thought we knew about eternity. This isn’t just about destinations—it’s about Jesus Christ, the Savior who makes it all possible.

I’ve asked myself, ‘What does eternity really hold for me?’ Maybe you have too. Today, we’ll explore how D&C 76 answers that with clarity and hope. So, grab your scriptures, settle in, and let’s journey together into the mysteries of eternity!

Historical Context

In early 1832, Joseph Smith and Sidney Rigdon were residing in the John Johnson home in Hiram, Ohio, diligently working on the Joseph Smith Translation (JST) of the Bible. This effort, begun in 1830, aimed to restore lost truths and clarify existing ones. As they pondered John 5:29—“And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation”—they marveled at its implications. Traditional interpretations suggested a stark division between the saved and the damned, yet Joseph noted, “If God rewarded every one according to the deeds done in the body, the term ‘heaven’… must include more kingdoms than one” (History of the Church, 1:245).

On February 16, 1832, their inquiry led to a divine response. As Philo Dibble, an eyewitness, recounted, Joseph and Sidney sat in a room with about twelve others, describing what they saw in turn: “What do I see?” Joseph would ask, followed by Sidney’s affirmation, “I see the same” (Juvenile Instructor, May 1892, 303–4). For over an hour, they beheld the glories of eternity, with Joseph remaining calm and Sidney appearing physically overwhelmed—a testament to the vision’s intensity.

This revelation challenged the Saints’ preconceptions, rooted in centuries of Christian tradition. Brigham Young admitted, “It was directly contrary and opposed to my former education… I did not reject it; but I could not understand it” (Revelations in Context, 150). Over time, as it was published in The Evening and Morning Star (July 1832) and the 1835 Doctrine and Covenants, the Vision became a cornerstone of Latter-day Saint doctrine, offering hope and purpose to all God’s children.

Reflective Question: How does understanding the historical context of D&C 76 deepen your appreciation for the Restoration’s role in clarifying eternal truths?

The Vision Explained 

Now, let’s dive into the heart of D&C 76—six visions that map out eternity. Buckle up, because this is where it gets incredible!

The Vision of the Son of God: Christ as the Heart of Salvation

1. Vision of the Son of God (vv. 1-24)

D&C 76 begins with a majestic declaration of God’s nature and Christ’s role: “Hear, O ye heavens, and give ear, O ye earth… for the Lord is God, and beside him there is no Savior” (D&C 76:1). The vision then transitions to a personal encounter: “We saw the glory of the Son, on the right hand of God… and we bear record… that he lives!” (D&C 76:20–22). This testimony underscores that salvation hinges on Jesus Christ, the “Only Begotten of the Father” (D&C 76:23), whose infinite Atonement redeems “worlds without number” (Moses 1:33; D&C 76:24).

Additional Scriptures:

• John 17:3: “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”
• 1 Peter 3:18–19: “Christ also hath once suffered for sins… that he might bring us to God… by which also he went and preached unto the spirits in prison.”

Key Insights: Elder Dallin H. Oaks taught, “What Has Our Savior Done for Us?” (Liahona, May 2021), emphasizing Christ’s universal role in salvation. D&C 76 reveals not just His divinity but His accessibility—He ministers to all degrees of glory, tailoring salvation to individual faithfulness.

Personal Application: Wilford Woodruff, upon reading the Vision, exclaimed, “I felt to love the Lord more than ever before in my life” (Voices of the Restoration). Consider a time when recognizing Christ’s sacrifice deepened your love for Him. How can you strengthen that relationship daily through prayer or service?

Apologetic Value: When critics question Latter-day Saint beliefs about multiple heavens, we can point to Christ’s centrality in D&C 76, aligning with biblical affirmations (e.g., John 14:2, “In my Father’s house are many mansions”), while expanding traditional views with restored truth.

It starts with a bang: Joseph and Sidney see Jesus Christ at God’s right hand, surrounded by angels and sanctified beings. They hear a voice testify, ‘He is the Only Begotten of the Father’ (v. 23). This isn’t just a cameo—Christ’s atonement is infinite, covering ‘worlds without number’ (v. 24).  Additional Scripture: John 5:29— ‘They that have done good, unto the resurrection of life’—sets the stage, but D&C 76 expands it beyond two fates.  

Insight: Christ’s power isn’t limited to Earth—it’s cosmic, saving all God’s children across creation.

The Fall of Satan: Understanding Evil’s Origin and Limits

2. Vision of Satan and His Followers (vv. 25-49)

The vision shifts dramatically to “an angel of God who was in authority… who rebelled against the Only Begotten Son” (D&C 76:25). Lucifer, once a “son of the morning,” became Perdition, leading a third of heaven’s hosts in rebellion (D&C 29:36; Revelation 12:4). “The heavens wept over him” (D&C 76:26), yet his war against the Saints persists (D&C 76:29).

Next, a stark contrast: Lucifer, an angel of light, rebels, seeking God’s throne. The heavens weep as he falls, becoming Perdition, dragging a third of God’s children with him. Then, the sons of perdition—those who know Christ’s power and reject it—face outer darkness.  Additional Scripture: Revelation 20:12— ‘The dead were judged out of those things which were written in the books’—ties judgment to choices.  

Additional Scriptures:

• Isaiah 14:12–15: “How art thou fallen from heaven, O Lucifer, son of the morning!”
• 2 Nephi 2:18: “That old serpent… sought the misery of all mankind.”

Key Insights: Elder Neal A. Maxwell noted, “Lucifer sought for things which were unlawful” (Ensign, Apr. 2001), highlighting agency’s role in his downfall. D&C 76 limits Satan’s power—only those who fully reject light become his sons (D&C 76:31–35).

Personal Application: Reflect on a temptation you’ve faced. How did relying on Christ’s strength help you resist? Satan’s influence ends at death for most (TPJS, 357), offering hope that our battles are temporary.

Apologetic Value: Critics may claim Latter-day Saints overemphasize Satan. D&C 76 counters this by framing him as a defeated foe, subservient to God’s plan, with no ultimate victory over the repentant.

Insight: Agency is key—only those who defy God with full knowledge face this fate, a rare and tragic end.

The Celestial Kingdom: Striving for Exaltation

3. Vision of the Celestial Kingdom (vv. 50-70, 92-96)

D&C 76:50–70, 92–96 describes the celestial kingdom, reserved for those who “received the testimony of Jesus… were baptized… kept the commandments… [and] are sealed by the Holy Spirit of promise” (D&C 76:51–53). Their glory is “like the sun,” and they become “gods, even the sons of God” (D&C 76:70, 58).

Now, the light returns: the celestial kingdom, where the valiant dwell with God and Christ forever. They’ve received Christ’s testimony, been baptized, and overcome by faith, sealed by the Holy Spirit. Their glory? Like the sun.  Additional Scripture: 1 Corinthians 15:40-42—‘There are also celestial bodies… the glory of the sun’—Paul’s words bloom here.

Additional Scriptures:

• D&C 131:1–4: “In the celestial glory there are three heavens or degrees… the highest… [requires] the new and everlasting covenant of marriage.”
• John 3:16–17: “God so loved the world, that he gave his only begotten Son… not to condemn the world; but that the world through him might be saved.”

Key Insights: Joseph Smith taught, “Here, then, is eternal life—to know… God… and you have got to learn how to be gods yourselves” (TPJS, 346). President Russell M. Nelson emphasizes temple covenants as the path to this glory (Liahona, Nov. 2020).

Personal Application: Imagine standing in God’s presence, equal in power with Christ (D&C 76:95). What daily choices—prayer, scripture study, service—move you toward that destiny? A mother I know found celestial motivation in teaching her children the gospel, seeing it as her eternal legacy.

Reflective Question: How does the promise of becoming “joint heirs with Christ” (Romans 8:17) inspire you to live more valiantly?

Apologetic Value: When challenged on deification, cite D&C 76 alongside Psalm 82:6 (“Ye are gods”) and Christ’s affirmation (John 10:34), showing a biblical foundation for this doctrine.

The Terrestrial Kingdom: Honorable but Not Valiant

4. Vision of the Terrestrial Kingdom (vv. 71-80, 91, 97)

The terrestrial kingdom (D&C 76:71–80, 97) is for “honorable men… blinded by the craftiness of men… not valiant in the testimony of Jesus” (D&C 76:75, 79). Their glory is “like the moon,” and they enjoy Christ’s presence but not the Father’s fulness (D&C 76:77).

The terrestrial kingdom is for the honorable who aren’t valiant—those who died without law or accepted the gospel later but didn’t fully commit. They enjoy Christ’s presence, but not the Father’s fullness, their glory like the moon.  Additional Scripture: John 3:16-17— ‘That the world through him might be saved’—shows God’s broad mercy.  

Additional Scriptures:

• D&C 88:21–22: “They who are not sanctified through the law… must inherit another kingdom.”
• Matthew 7:21: “Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father.”

Key Insights: Elder Quentin L. Cook warns, “Being valiant… is the great dividing test” (Ensign, Nov. 2014). Terrestrial souls accept truth partially, lacking the zeal for celestial laws.

Personal Application: Are you valiant or merely honorable? A friend once shared how complacency in his calling led to missed opportunities—prompting a recommitment to diligence. Avoid spiritual coasting by setting specific gospel goals.

Reflective Question: What keeps you from being fully valiant—distractions, fear, or doubt—and how can you overcome it?

Apologetic Value: Defend this doctrine by noting its mercy: God rewards honorable intent (Hebrews 11:6), offering a place for those not fully committed yet not wholly wicked.

Insight: Even good people can fall short if they’re not fully dedicated.

The Telestial Kingdom: Mercy for the Wicked

5. Vision of the Telestial Kingdom (vv. 81-90, 98-112)

The telestial kingdom (D&C 76:81–90, 98–106, 109–112) houses those who “received not the gospel… nor the testimony of Jesus” (D&C 76:82), including “liars, sorcerers, adulterers” (D&C 76:103). After suffering in hell until the last resurrection (D&C 76:85), they receive a glory “like the stars,” surpassing mortal understanding (D&C 76:89).

Additional Scriptures:

• D&C 88:24: “He who cannot abide the law of a telestial kingdom cannot abide a telestial glory.”
• Revelation 22:15: “Without are dogs, and sorcerers, and whoremongers…”

Key Insights: Elder Bruce R. McConkie described them as “lukewarm… unrepentant sinners” (A New Witness, 146). Yet, God’s mercy shines: even the telestial glory exceeds earthly comprehension.

Personal Application: Repentance now spares us telestial suffering. A man I met overcame addiction through Christ’s Atonement, illustrating that no one is beyond redemption in this life.

Reflective Question: How does the telestial vision motivate you to repent and share the gospel with others?

Apologetic Value: Critics may see this as lenient. Respond with D&C 76’s balance of justice (suffering for sins) and mercy (a kingdom of glory), reflecting God’s love (1 John 4:8).

Insight: God’s mercy shines here—no one is left without some glory.

The Sons of Perdition: The Unpardonable Choice

Those who “know my power, and have been made partakers thereof, and… deny the truth” (D&C 76:31) become sons of perdition, suffering eternal torment with Satan (D&C 76:43–44). Their fate is the “second death” (D&C 76:37), a permanent separation from God.

Additional Scriptures:

• Hebrews 6:4–6: “Impossible for those… enlightened… if they shall fall away, to renew them again unto repentance.”
• 2 Nephi 9:16: “They who are filthy shall be filthy still.”

Key Insights: President Spencer W. Kimball clarified, “This sin requires such knowledge that it is manifestly impossible for the rank and file to commit” (Miracle of Forgiveness, 123). It’s a deliberate, fully informed rejection.

Personal Application: Fortify your testimony against apostasy through daily devotion. A sister I know recommitted to the Church after doubting, finding peace in obedience.

Reflective Question: How can you safeguard your faith against spiritual drift?

Apologetic Value: When accused of universalism, highlight D&C 76’s strict conditions for perdition, showing accountability within God’s plan.

6. Vision of the Kingdoms Compared

The vision wraps with a stunning analogy: celestial like the sun, terrestrial like the moon, telestial like the stars—each distinct, each glorious in its way.  Reflective Question: How does this vision of God’s justice and mercy reshape your view of eternity?"

Personal and Spiritual Applications

So, what do we do with this? D&C 76 isn’t just a cosmic map—it’s a guide for living.

• Center on Christ: Salvation hinges on Jesus Christ alone. Strengthen that bond through daily prayer, scripture study, and covenant-keeping.  
• Live with Purpose: Your choices echo into eternity. Align your actions with celestial goals—service, forgiveness, and obedience.  
• Embrace Agency: You decide your path. As Elder Oaks said, ‘No blessing will be denied His children who keep the commandments’ (Liahona, May 2021).  
• Find Hope: Worried about loved ones? God’s plan is vast— ‘He saves all except the sons of perdition’ (v. 44). Trust His mercy.
• Additional Scripture: Moses 1:39— ‘This is my work and my glory—to bring to pass the immortality and eternal life of man.’ God’s whole plan is about lifting us up—let that inspire you every day.

Reflective Questions and Insights

Let’s pause and reflect:

Questions:  How does understanding the degrees of glory change your view of God’s love?  

• What can you do this week to be more valiant in your testimony?  
• How might this vision comfort you about your eternal destiny?

Insights:  God’s Mercy and Justice: Every soul gets a fair shot at glory, tailored to their choices.  

Christ’s Role: He’s the key—salvation flows through Him alone.  

Agency Matters: Your decisions shape your eternity, not chance.

Take a moment with D&C 76 this week—pray, ponder, and let the Spirit teach you."

Conclusion

Thanks for joining us through D&C 76! We’ve seen Christ’s infinite atonement, the fall of Satan, and the glories awaiting us—celestial, terrestrial, telestial. It’s a plan of mercy, justice, and love, all pointing to the Savior.

If this resonated with you, like, comment, and share it with someone who’d love this journey. Subscribe for more Come Follow Me insights! As you go, remember: God’s love is boundless, and He’s guiding you home. Keep seeking Him, and I’ll see you next time!