Part One | Introductory Lesson: "Teach One Another the Doctrine of the Kingdom" D&C 88:77
NOTE TO READER: This is an update and adaptation of the 1975-76 Melchizedek Priesthood personal Study guide published by the Church of Jesus Christ of Latter-day saints. This is part of a series of content created to explore the doctrinal, teachings, and themes from these timeless lessons for modern readers and members of the Latter-day Saint Christian Community. All content is of the contributing writer's opinion and understanding.
"I am a Member of the Royal Household of the Kingdom of God"
A Royal Priesthood: The Calling of Melchizedek Priesthood Holders
What does it mean to be a member of the royal household of the Kingdom of God? It signifies more than just a title—it is a sacred calling, a divine commission to serve as stewards of His kingdom, entrusted with His power and authority. Those who hold the Melchizedek Priesthood, which is after the order of the Son of God (Doctrine and Covenants 107:2-3), are invited to participate in the work of salvation, acting as representatives of Jesus Christ, the King of Kings and Lord of Lords (Revelation 19:16).
... As a young officer in the Canadian army [Elder Hugh B. Brown] was permitted to go to an officer's place of entertainment, and it was not the kind of entertainment that one of a Latter-day Saint background and training would wish to engage in. As he walked around somewhat lonely, he noticed that sitting away on the side, seemingly not enjoying it either, was a young British officer. So, he walked around to where this young British officer was, and he said, "You don't seem to be enjoying this kind of a party, this drinking and this carrying on, and these women dancers." He said, "this young man stood up, and I thought he straightened up inches taller than he usually was, and he said, 'No sir, I can't engage in this kind of activity because I am a member of the royal household of England. I can't stoop to do this kind of thing'."
And as this young British officer walked away, Brother Brown said, "Neither can I because I am member of the royal household of the kingdom of God." (Harold B. Lee in British Area General Conference Report, August 1971, p. 102).
The Apostle Peter taught, "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light" (1 Peter 2:9). This passage emphasizes that priesthood holders are not just servants but royal heirs, called to reflect the majesty, righteousness, and love of Christ in their daily lives.
The Authority of the Priesthood: Kings and Priests unto God
The Melchizedek Priesthood is the very power and authority of God given to man to administer the ordinances of salvation and to act in His name for the blessing of all His children. In the Book of Mormon, Alma describes the high priest as one who is "called with a holy calling, and ordained with a holy ordinance, and taken upon him the high priesthood of the holy order, which calling, and ordinance, and high priesthood, is without beginning or end"(Alma 13:8-9).
This echoes the role of Christ Himself, who is called "a priest for ever after the order of Melchizedek" (Hebrews 7:17; Psalm 110:4). As bearers of this sacred priesthood, Melchizedek Priesthood holders are invited to prepare themselves as "kings and priests unto God" (Revelation 1:6), reflecting His divine rule in righteousness, service, and love.
Building Zion: A Kingdom of Righteousness
To embrace this role is to take an active part in building up the Kingdom of God on earth, preparing for the return of Jesus Christ. The Lord has commanded:
"Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you" (Matthew 6:33).
Melchizedek Priesthood holders are called to be leaders, not in temporal power, but in spiritual influence—lifting, teaching, and ministering as Christ did. This includes administering saving ordinances, preaching the gospel, and strengthening families in righteousness. The Doctrine and Covenants reaffirms this responsibility:
"The rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness" (D&C 121:36).
The true measure of a priesthood holder’s faithfulness is not in the authority he holds but in the way he exercises it—with humility, patience, and pure love.
A Royal Household: Becoming Joint-Heirs with Christ
Ultimately, those who faithfully exercise the Melchizedek Priesthood are promised exaltation in the Kingdom of God. Paul taught, "And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together" (Romans 8:17).
This royal household is not one of earthly wealth or dominion, but one of eternal glory and celestial unity. Through faithfulness in their calling, priesthood holders help bring souls to Christ and prepare themselves and others to receive the fullness of God’s kingdom.
Thus, to be a member of the royal household of God is to embrace a life of consecration, service, and love, ever striving to reflect the Savior’s light. As we do so, we not only claim our divine heritage but extend the blessings of His kingdom to all who seek His name.
Message from the First Presidency
At the time of the publication of this Melchizedek Priesthood Personal Study Guide, the First Presidency of The Church of Jesus Christ of Latter-day Saints was comprised of President Spencer W. Kimball (1895–1985), with N. Eldon Tanner (1898–1982) serving as First Counselor and Marion G. Romney (1897–1988) as Second Counselor. Their inspired leadership provided doctrinal clarity, encouragement, and guidance to Melchizedek Priesthood holders in fulfilling their sacred responsibilities.
To every man who holds the priesthood of God:
Peter's inspired words declare to all priesthood holders who they are: "Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people. ..." (1 Peter 2:9).
When one holds the priesthood, he is the Lord's agent and is on "the Lord's errand." (D&C 64:29). He is called to stand as the Lord's witness at all times and in all places. He is instructed to "live by every word that proceedeth forth from the mouth of God." (D&C 84:44). If a priesthood holder will magnify his priesthood calling, all that the Father has shall be given him (D&C 84:33-39).
The standard works of the Church will be the course of study for the Melchizedek Priesthood. All Melchizedek Priesthood bearers and all prospective elders should have a regular program of scripture study.
This years Melchizedek Priesthood Personal Study Guide is entitled, A Royal Priesthood. It is designed to place upon the individual the primary responsibility for studying the scriptures and learning the gospel for himself. Quorum meetings should enhance and clarify each member's individual study. All priesthood holders are encouraged to study at home and to bring their scriptures to quorum meetings.
Brethren, we have the rights and the privileges that are associated with the greatest power for good in the universe - the priesthood.
We pray that the Lord will bless you to better understand your priesthood responsibilities and appreciate the great blessings that result from magnifying your priesthood callings.
The inclusion of the Message from the First Presidency in this study guide serves a vital purpose. It provides prophetic insight into the responsibilities, blessings, and sacred duties of those who hold the Melchizedek Priesthood, reinforcing key scriptural themes and eternal principles. By studying their words, priesthood holders gain a greater understanding of their divine role in ministering to others, administering sacred ordinances, and building the Kingdom of God.
Each Melchizedek Priesthood Personal Study Guide is designed to deepen understanding and application of gospel principles, with the Message from the First Presidency offering a foundational perspective to frame the study. Through this inspired counsel, priesthood holders are reminded of their covenant obligations and are encouraged to exercise their priesthood with righteousness, humility, and unwavering faith in Jesus Christ.
By reflecting on the words of the First Presidency, priesthood holders can better align their lives with the teachings of the Savior, magnify their callings, and strengthen their families and communities in faith. The study and application of these messages help ensure that those who bear the priesthood after the order of the Son of God (D&C 107:2-3) are equipped to fulfill their divine commission with power and purpose.
Teach One Another the Doctrine of the Kingdom of God
The 1975-76 Melchizedek Priesthood Personal study guide begins with an introductory lesson - Teaching from the Scriptures Doctrine and Covenants 88:77: And I give unto you a commandment that you shall teach one another the doctrine of the Kingdom. This lesson emphasizes the divine mandate for Melchizedek Priesthood holders to engage in mutual teaching and learning of gospel principles necessary for the Kingdom of Heaven. It underscores the importance of deepening one's understanding of the doctrines of the kingdom and sharing that knowledge within the priesthood community.
The overall objective, and encouragement, is for each one of us to:
Study the Scriptures Diligently: Establishing a regular, thorough, and consistent scripture study routine helps build upon the most foundational spiritual discipline. It is how one comes to understand and comprehend the doctrines and teachings of the Restored Gospel of Jesus Christ. To fully comprehend and understand the Doctrine of the Kingdom of God.
Foster a Spirit of Unity: The hope is to create a healthy and thriving spiritual fellowship and community of believers where individuals feel comfortable sharing their own insights and experiences - strengthening collective faith.
Apply Gospel Principles: Each of us are obligated to implement the teachings of the gospel in daily life, serving as examples to others.
Teach with the Spirit: Each of us are promised the comfort of the Holy Spirit whereby we are able to convey spiritual truths effectively and touch the hearts of men. Inviting them to come unto Christ and grow in fellowship and discipleship.
Adhering to these principles, Melchizedek Priesthood holders - and all members of the Latter-day Saint Community and faith - fulfill their sacred duty to teach and edify one another. Building up the Kingdom of God. As the Apostle Paul taught in 1 Thessalonians 5:11 we are to build up one another in faith. This is also consistent with Jude 1:20-21.
What is the Importance of a Quorum and Christian Fellowship
President Spencer W. Kimball’s message calls upon Melchizedek Priesthood holders to take decisive action in combating worldliness and fortifying the strength of families, quorums, and the Church as a whole:
Brethren, we live in some turbulent times. Our newspapers report acts of violence. Our magazines devote pages to revolting stories of worldliness and debauchery. We can see all around us hearts being cheated and being led by Satan, causing broken homes and broken hearts. It is upon our shoulders - yours and mine, the leaders of the Church and priesthood bearers - to do everything we can to arrest and turn this tide of worldliness.
The Lord has given us our plan of action - the gospel of Jesus Christ. He has also given us the priesthood, which is his power and authority, so that we may act for him in carrying out the gospel plan.
As Melchizedek Priesthood holders, we have the responsibility to administer the gospel, and we hold the keys of the spiritual blessings of the Church. ... Our charge today is to better use the influence of the priesthood by always keeping the priesthood in its leadership position.
It saddens me to think of the inactive bearers of the priesthood of God and their families, who have no active priesthood leadership from their fathers.
To begin to strengthen the priesthood, brethren, we must return to the fathers to their divinely appointed place at the head of the family. As fathers ourselves we must ensure that we do not neglect our own families. We should be teaching our people over and over again that the most important leadership position in time and eternity is that of father.
One of the most important responsibilities of a Melchizedek Priesthood quorum president and of the quorum itself is to strengthen the father in his position as a husband and father. We must, therefore, strengthen the father in his position as a husband and father. We must, therefore, strengthen the quorum. ...
I testify to you from my very soul that the Lord is the head of this Church. He is calling to all of us who will hear his voice. He is calling to those who will search the scriptures, who are striving to live his commandments and honor his priesthood and work his righteousness, who will listen to and follow his servants. He is calling to us to give heed to every word that proceeds forth out of his mouth.
Strengthen the fathers, the quorums, the quorum leaders. Let us give priority to the priesthood. (Spencer W. Kimball, recorded priesthood message, Strengthen the Priesthood Quorum and Fathers, 1 August 1974).
President Kimball's counsel may be broken down into three key areas of ministering: ministering within one’s own family, ministering within the quorum and to their families, and ministering to all members of the ward:
1. Ministering within the Family: Strengthening Fathers and the Home
Key Points:
Fathers have the most important leadership role in time and eternity.
President Kimball emphasizes that the divinely appointed role of a father is to lead, teach, and spiritually guide his family.
Fathers are responsible for ministering to their wives and children, ensuring that gospel principles are taught and lived in the home.
The priesthood must be exercised in the home first.
"To begin to strengthen the priesthood, brethren, we must return the fathers to their divinely appointed place at the head of the family."
A priesthood holder’s first duty is to ensure his own household is built upon the foundation of the gospel before ministering elsewhere.
This includes family scripture study, prayer, Family Home Evening, and personal example in discipleship.
Inactivity among priesthood holders weakens families.
President Kimball laments that many families are without active priesthood leadership from their fathers due to neglect or inactivity.
Active priesthood holders should reach out to those who are struggling or less active to help them embrace their role as spiritual leaders.
2. Ministering within the Priesthood Quorum: Strengthening Quorum Leaders and Families
Key Points:
The quorum’s duty is to strengthen fathers in their homes.
The Melchizedek Priesthood quorum is a place of training, encouragement, and support for its members, particularly in helping men fulfill their roles as husbands and fathers.
President Kimball calls on quorum leaders to proactively support and guide fathers in their priesthood responsibilities.
A strong quorum leads to strong families.
"We must, therefore, strengthen the quorum."
When quorums function effectively—offering training, fellowship, and spiritual nourishment—they help priesthood holders stand firm against the temptations and distractions of the world.
Inactive priesthood holders must be reclaimed.
One of the quorum’s greatest responsibilities is to help inactive brethren return to full activity, ensuring their families receive the blessings of priesthood leadership.
This requires personal ministering efforts, loving outreach, and meaningful fellowship.
3. Ministering to All Members of the Ward: Strengthening the Church through the Priesthood
Key Points:
The priesthood is the Lord’s plan to counteract worldliness.
President Kimball describes "turbulent times" filled with sin and temptation, and he places the responsibility of pushing back against this tide squarely on the shoulders of priesthood holders.
"It is upon our shoulders … to do everything we can to arrest and turn this tide of worldliness."
This means actively ministering, teaching, and exemplifying gospel living in a world filled with moral decay.
The Melchizedek Priesthood is the Lord’s leadership in the Church.
"Our charge today is to better use the influence of the priesthood by always keeping the priesthood in its leadership position."
The priesthood must be exercised with righteousness, love, and diligence to bring others to Christ.
Heeding the Lord’s call through scripture, commandments, and prophets.
"The Lord is calling to all of us who will hear His voice."
This call is directed at those who search the scriptures, strive to live His commandments, honor the priesthood, and work righteousness.
The duty of priesthood holders is to listen to and follow the Lord’s servants, applying prophetic counsel in their homes, quorums, and ministering efforts.
4. Final Call to Action: Giving Priority to the Priesthood
President Kimball concludes his message with a bold call to action:
Strengthen the fathers—because they are the foundation of gospel-centered homes.
Strengthen the quorums—because they provide the necessary training and support for priesthood holders.
Strengthen the quorum leaders—because they are responsible for guiding and lifting those under their stewardship.
Give priority to the priesthood—because it is through the power and authority of God that the Church can combat worldliness, heal families, and lead souls to Christ.
By following these principles, Melchizedek Priesthood holders can transform their families, their quorums, and their wards—bringing about a renewal of faith and discipleship in the Church.
Honoring Sacred Covenants Through Service and Ministering to those Less Active
Mosiah 18:8-9 describes the sacred nature of baptism, and the covenants made during this ordinance. These verses highlight the commitment to follow Christ, bear one another’s burdens, mourn with those who mourn, and stand as witnesses of God at all times, demonstrating the responsibilities and blessings associated with entering into this covenant:
And it came to pass that he said unto them: Behold, here are the waters of Mormon (for thus were they called) and now, as ye are desirous to come into the fold of God, and to be called his people, and are willing to bear one another's burdens, that they may be light; Ye, and are willing to mourn with those that mourn; yea, and comfort those that stand in need of comfort, and to stand as witnesses of God at all times and in all things, and in all places that ye may be in, even until death, that ye may be redeemed of God, and be numbered with those of the first resurrection, that ye may have eternal life.
Speaking on how the members of the quorums ought to help one another, President Spencer W. Kimball gave the following instruction at a seminar for Regional Representatives of the Twelve on April 4, 1974:
Perhaps one of our greatest challenges is to recover to activity the thousands of elders whom we have called "prospective elders" because many of them, though of elders age, have grown to maturity without having been ordained to the Melchizedek Priesthood, and to reactivate the still many others who have been ordained but who have been inactive. President Stephen L. Richards in the October 1949 conference referred to these men:
"Do you know, my brethren, that the greatest reservoir of power and strength in the whole Church is in these quorums of elders? Make that power available to the Church, and it will go forward by leaps and bounds.
At the time, and speaking specifically to the elders who held the Melchizedek Priesthood shared this insight from his 1949 General Conference address:
Some of you began to slip when you let other affairs and other engagements take you away from your quorum meetings. You began to prefer other company to that of your fellow members. You left the work of the quorums to those few sturdy wheel horses always willing to carry on. You subordinated the quorum to other things you considered more important. You gradually lost the desire for the education and the opportunities it affords. And then after you had removed yourself from the warm, stimulating influence of your brethren in the quorum, you found yourselves becoming critical, critical of the teachings, lessons, and procedure, and you summed it all up as rather dull business, possibly without realizing that you and others like you might have made it most interesting and profitable.
President Richards continues and observes the following reality then as it is present now:
Then, my brethren of the quorums, you did other things that drew you away. Without the aid and encouragement of your brethren you succumbed to some weaknesses. If you had smoked before your ordination, you took it up again. If you had never smoked, you formed the acquaintance of men who did, and you took up the practice to be one with them, as you thought. Some of you began drinking a little for the same purpose. You joined the clubs and the societies of these men of the world, sometimes their lodges. You laughed at cheap jokes about the priesthood. You joined in their pleasures and pastimes on Sundays. When you might have been exercising your priesthood, you played golf with them; you went hunting and fishing; and after awhile some of you forgot, forgot that you belonged to a quorum, that you were bound to your brethren by sacred ties, forgot even that you had been set apart and vested with a holy power to make you men "different" from other men in the world.
Now I grant that this may not have been the course of all who have become inactive in the elders' quorums of the Church. Exacting occupations, in some cases, disappointments, real or fancied differences with Church Authorities, and pure indolence may have made their contributions, but on sober consideration, my brethren, I believe you will agree that the course which I have outlined is that which many have followed.
When it comes to spiritual values, moral integrity, and divine authority, compromise is a dangerous path that leads toward personal apostasy. It has subtle beginnings - small concessions to worldly indulgences, justifications and minimization for disobedience. Or leads a person toward an increase attachment to the things of this world - or being conformed to the things of this world (Romans 12:2).
Ministering and serving those who Struggle with Faith Crisis - or Experiencing Personal Apostasy
Scripture warns us of how compromising spiritual truths and values leads toward condemnation. Take for instance Isaiah 5:20 where it declares:
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness.
Justifying, or minimizing sin, sin or disregarding divine commandments results in the development of spiritual blindness and leads us away from God's truth - and away from our relationship and covenants with Him. Condemnation, therefore, leads toward spiritual depravity and destruction. Romans 6:23 reminds us that "... the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." When individuals persist in sin without repentance, they risk separating themselves from God's presence and forfeit covenantal promises and blessings made.
The Book of Mormon demonstratively illustrates the pattern of personal apostasy - how individuals and even entire civilizations fall because of spiritual compromise. Take for instance the narrative of King Noah and his priests (Mosiah 11-17): Noah led his people into wickedness by embracing luxury, immorality, and idolatry, rejecting the prophet Abinadi's call to repentance.
Korihor (Alma 30) is another example of an individual who fell into apostasy. He is a prime and vivid example of modern apostates criticizing Latter-day Saint Christians, the leaders of the Church, and the policies and doctrines of the Restored Gospel. Many of them are closet Korihors - meaning, they continue to maintain callings, positions of authority within local LDS congregations and communities, and secretly causing division and seeding doubt. Questioning authority of local, regional, and general leaders of the Church. Korihor denied Christ and led others astray with his false teachings. It was only later, and too late, that he confessed he had been deceived by the adversary.
Finally, the Nephites before their destruction (Helaman 4:23-26) experienced a downfall because they "had altered and trampled under their feet the laws of Mosiah, or that which the Lord commanded him to give to his people" - this is a stark warning for us today as members of the Church of Jesus Christ of Latter-day Saints, and specifically, as priesthood bearers: Rejecting divine authority and standards invites spiritual depravity and destruction.
As members of the Church of Jesus Christ of Latter-day Saints, and specifically as worthy Melchizedek Priesthood holders who are assisting in the Lord's work to preach, teach, and build up the kingdom of God: our obligation and responsibility is to minister. To seek out the lost, the struggling, and the afflicted. This call to minister extends beyond those who are active and thriving in their faith; it is a divine mandate to seek out those who are struggling, less active, and/or experiencing trials in their personal lives. Christ, Himself, exemplified this principle by declaring:
They that are whole have no need of the physician, but they that are sick: I came not to call the righteous but the sinners to repentance (Mark 2:17).
As disciples of Jesus Christ, and as ministering brothers and sisters, we are called to follow His example - to seek out, uplift, and minister to those who have drifted, who are burdened by life's challenges, and who may feel forgotten, abandoned, or unworthy. True ministering requires that we meet individuals where they are, offering comfort, encouragement, and spiritual nourishment. This requires grace, empathy, patience, and compassion. All to help one another to come into a unity of faith, being edified, strengthened, nourished, as each individual is drawing closer to the Savior.
Ministering and serving - Calling People unto Repentance and Experience the Forgiveness and Mercy of God
How does scripture direct us to minister to those in need? By providing clear and definitive instruction on how we are to reach out to those in need.
Seek out those who have become less active:
"Remember the worth of souls is great in the sight of God." (D&C 18:10).
Every individual is precious in the eyes of the Lord, and we are called to reach out in love and patience to invite them back into fellowship - restoring them to a healthy community and encouraging them to grow in faith and spiritual maturity.
"Strengthening thy brethren" (Luke 22:32) - is the Savior's charge and commandment given to Peter. This charge and commandment apply to each of us: we are to strengthen those who may have wavered in their faith.
Minister to the sick, the afflicted, and the heavy-hearted
"Bear one another's burdens, and so fulfill the law of Christ" (Galatians 6:2).
The Lord expects each individual to walk beside those who suffer - offering relief, compassion, and understanding.
"Lift up the hands which hang down and strengthen the feeble knees" (Hebrews 12:12) - ministering includes not only physical relief but also emotional and spiritual support.
Comfort those in crisis and those who mourn
"Mourn with those that mourn; yea, and comfort those that stand in need of comfort." (Mosiah 18:9).
Baptismal covenants bind us to a life of service, ensuring we are extending Christlike love to those experiencing grief, loss, or experiencing hardship in life.
True Christian discipleship and ministering ought to mirror the Savior's mortal life - it is personal, consistent, and full of love. He did not wait for anyone who was lost to come to Him. Our Savior sought them out. He sought out the loss sheep and ministered to that one by bringing the lost back into the fold (Luke 15:4-7). This parable teaches that no soul is forgotten; we are called to leave the ninety-nine and go after the one who is missing. Our Savior met people where they are (John 4:7-26), addressing the spiritual needs of the woman at the well with kindness and truth. Finally, our Savior healed and uplifted (Matthew 25:35-36) by serving others - feeding the hungry, clothing the naked, visiting the sick and imprisoned - we serve Him.
President Kimball shared a letter a friend of his had sent "some years ago" and written to "Dear Edgar" regarding a needing a bridge to cross a difficult passage:
"Dear Edgar"
You told me of an experience you once had with a deer-hunting companion in the high Uinta Mountains late one fall in bitter cold and stormy weather. Your companion had become lost, panicky and exhausted from running over the mountainside. He had finally lain down under a pine tree, and by sheer luck you had come upon him before he froze to death. He was still conscious and could talk to you, but in his numbed condition, claimed he was not cold at all. No amount of coaxing on your part could persuade him to get up and move around. He begged to be left alone, insisting he was perfectly comfortable and got sore when you dragged him to his feet and made him move. He really cussed you plenty, you said, when you at last in desperation picked up a stick and laid one or two across his back until he moved to get out of the reach of it. You had to drive him more than a mile like that, for every time you got sympathetic and eased up with the stick, he'd lie down again.
Finally, however, you got him moving faster and faster to get out of the way of the stick, and his blood warmed up and began circulating when he could think clearly again, he thanked you with tears in his eyes time and time again for using the stick and saving his life.
I have the feeling since our conversation the other day that you, and hundreds of other good men like you, are in about the same condition spiritually, as your hunting companion was physically. You came home from your mission all enthused and for some reason you have grown cold. (I'll bet it's because of inactivity in the Church.) So cold you are numb and can't think clearly in spiritual matters.
More than likely you have gotten sore at your ward teachers because they would not leave you alone and probably cussed (to their backs) your quorum president and your bishop because they would not go away and quit bothering you. I am guessing correctly?"
President Spencer W. Kimball gives this thought - a sobering reminder for each of us - regarding how we are to minister in a way where we become bridge builders:
And so here again we need the Bridge Builders.
Here is our great opportunity to become the lighthouse for those who are in the fog or lack of understanding; here is our chance to build a harbor for the lost; a hitching post for the straying. Here is our chance to raise the spiritual, moral sights of the mediocre and to provide even the brave a fire upon a mountain.
His call for each of us to become Bridge Builders is not only a sobering reminder - it is an inspiring call to action regarding the sacred call and responsibility all members of the Church of Jesus Christ of Latter-day Saints possess. One where we are called to reach out in love, ministering to those who are struggling, who are lost, or in need of guidance. His words emphasize that we are to be a lighthouse for those in a spiritual fog, harbors for the lost, and anchors for those who are wandering aimlessly through life. This calling applies especially to worthy Melchizedek Priesthood holders and their charge to minister within their families, their priesthood quorums, and the local wards and communities in which they serve.
Bridge Builders in the Home: Ministering to Families
For Melchizedek Priesthood holders, ministering begins in the home. President Kimball frequently emphasized the vital role of fathers, husbands, and priesthood leaders in establishing a firm foundation of faith and righteousness within the family. The priesthood is meant to bless, teach, and guide—not to control or coerce.
A father’s role is to be the first “bridge builder” within his own household—ensuring that his children and spouse feel the love of the Savior, receive gospel instruction, and have spiritual protection from the world’s influences.
The power of the priesthood is meant to lift and heal. Those who hold this sacred trust must use it to strengthen family relationships, administer priesthood blessings, and help family members draw closer to Christ.
“No success can compensate for failure in the home.” President Kimball’s words remain true today ministering in the family is the first and most essential form of priesthood service.
Bridge Builders in the Ward and Community: Ministering Through the Priesthood Quorum
Melchizedek Priesthood holders are not just responsible for their own families but also for those within their quorum and ward. President Kimball calls them to build bridges for those who feel isolated, disillusioned, or spiritually distant.
Seeking out the lost: Just as the Savior taught that a shepherd leaves the ninety-nine to find the one lost sheep (Luke 15:4-7), priesthood holders are called to minister to the less active, the struggling, and those experiencing a crisis of faith.
Strengthening the quorum: A priesthood quorum is more than just a meeting group—it is a brotherhood of disciples united in the work of the Lord. It is a refuge and a training ground for men to develop their ability to lead, serve, and bless others.
Providing priesthood leadership in the ward: Through home-centered and Church-supported efforts, priesthood holders offer blessings, counsel, and support to ward members in need. They extend spiritual lifelines to those enduring hardships such as job loss, illness, depression, or doubts about faith.
Bridge Builders in the Larger Church Community: Ministering as a People
President Kimball’s charge is not limited to priesthood holders alone—ministering is the duty of all members of the Church. Every disciple of Christ is called to build bridges of love, understanding, and faith.
Ministering to the weary and heavy-laden: The Savior’s invitation is to all: “Come unto me, all ye that labor and are heavy laden, and I will give you rest” (Matthew 11:28). Members are to extend friendship, inclusion, and encouragement to those experiencing personal struggles.
Strengthening the faith of the wavering: Some within our wards and communities may feel disconnected or discouraged in their faith. By offering a listening ear, providing uplifting conversation, and extending invitations to participate in gospel study, activities, and ordinances, members help bring others back to the light of Christ.
Being a source of hope and love: President Kimball described building harbors for the lost and fires upon the mountain for the brave. This means being a beacon of hope and faith, reaching out to those in pain, and ensuring that all—regardless of their struggles—know that they belong in the Lord’s fold.
The Responsibility and Blessing of Being a Bridge Builder
Ultimately, to be a disciple of Jesus Christ is to be a bridge builder—connecting the lost to the Savior, bringing families closer together, and fostering unity and strength within the Church. The Lord expects us to stand as a light to those in darkness, to extend our hands to those in need, and to minister as He ministered.
As President Kimball so powerfully stated:
“Here is our chance to raise the spiritual, moral sights of the mediocre and to provide even the brave a fire upon a mountain.”
Let us take up that calling with courage, faith, and love—ministering in our families, strengthening our quorums, and reaching out to all those in our wards and communities who are seeking the light of Christ. As we do so, we fulfill our divine commission to be disciples, leaders, and builders of bridges to eternal life.
Since the publication Kingdom of the Cults (1965) by Walter Martin (1928-1989; founder of the Bible Answer Man radio program and Christian Research Institute) mainstream Protestant and Evangelical ministries have carried on the counter-cult ministry torch in apologetics. Many have established legacy ministries as a means to witness and share the Gospel message of hope to those whom they deemed are destined to hell by false prophets, teachers, and heresy. Innumerable books, pamphlets, and articles have been published. Today, blogs, podcasts, and even video productions continue to carry on the legacy of the CCM heritage. Local churches in any given community hosted various guest speakers where members of the Latter-day Saint Christian faith were invited to. And since the influence of many of these Christian ministers - many members have abandoned the Restored Gospel of Jesus Christ. Some have gone on to start their own ministries.
Growing up in the Church of Jesus Christ of Latter-day Saint Christian faith never fully exposed me to some of the arguments and criticisms brought against the Church. One incident I do recall was when my parents took my younger sisters and I into a local bookstore. Asking about some books on the Church, we were directed to a small section of the store. I did not see any of the books myself, however, do recall my parents leaving with us kids right on their heels. My mom was pretty upset.
Another incident really brought me into the early days of my venture into apologetics occurred where I had married a young woman who was baptized into the Church. We were preparing to go into the temple at that time and her parents had invited us over for dinner. Unbeknownst to me, they had invited other guests. After dinner, we sat and the discussion fell onto the topic of Mormonism and the whole time I sat quietly. Not able to give any answer to the questions. The gentleman and his wife were kind and invited me to read a spiral book they had written and published. They were former Latter-day Saints. About a year after this one incident, my young wife had left me and filed for divorce - all because she was convinced by family and friends she needed to leave the Church and me if I was not willing to leave. I was devastated and set out to study all that I could.
I purchased books like (links are connected to affiliate amazon associates - any purchase helps support this website):
Much of the early days of LDS Apologetics were based on books published by those who had left the Church and then found their way back, or those who have given over time and energy in studying the history of the Latter-day Saint Faith.
In my own personal life, I faced a crisis of faith that led me out of the Church and attending various Christian denominations. It was through these 15 years that I had absorbed much more information, understanding, and knowledge. Reading The Pilgrims Progress by John Bunyan, John Calvin's Institutes of the Christian Religion, Arthur W. Pink, Martin Luther Bondage of the Will, studying Calvinism, reading the Ante-Nicene and Post-Nicene Church Fathers. Acquiring a healthy library of books. It was also around the time that the internet was well under way with message board forums, online chats, and the rise of a new form of apologetics. This gave rise to organizations like FAIRLDS (Faithful Answers and Informed Responses) and other LDS apologetic websites.
Not only had I immersed myself in such studies, but I also specifically read many of the Anti-Mormon literature still being published (in print and online). After 15 years, I made my way back into the LDS Faith. A vast knowledge of information and engaging in conversations defending the LDS Faith.
Inevitably, I found myself having to shift priorities and focus more on a new career path, family, and being more present. For the past ten or so years I had given myself over to a more spiritual and mindful journey of developing a more intimate and disciplined spiritual life. Focusing more on what it means to live out my faith day by day. Developing awareness of being authentic, and genuine. This personal journey further shaped my own understanding and relationship with my Heavenly Father and Jesus Christ. fully comprehending deeper symbolism within scripture and more insight and wisdom to spiritual truth.
Where rigidity of knowledge had shaped me - a more personal and enriching spiritual quest fueled the desire to further my sense of meaning and purpose in life. Because of this - I have come to fully understand that there is a different way one is able to speak truth in love toward those who may come and criticize our faith.
Yes, we want to give a defense of our faith and the hope the Restored Gospel of Jesus Christ brings to each one of us - we also want to share that message of God's divine purpose: to bring to pass the immortality and eternal life of all through the infinite atonement of Jesus Christ. To give an informed answer and response to the many questions, criticisms, and misinformation about the Church of Jesus Christ of Latter-day Saints one is required to answer from the power and authority of scripture, personal revelation, and established teachings where we derive truth and light.
We Are All Called to the Mission Field
There are numerous ways to be a New Witness of the infinite atonement of Jesus Christ to many who are still lost, questioning, doubting, and even experiencing a crisis of faith. What I have come to define as Mindful LDS Christian Apologetics focuses more on:
The Central Heart and Message of the Gospel of Jesus Christ - God's divine Love and purpose for us
Studying and understanding those teachings and truths that one may stress over and lack insight
Speaking in an articulate and mindful way that conveys the power, authority, and love of the Holy Spirit
If I were to couch in definite terms two of the most potent convictions in the hearts of the Latter-day Saints, I would name: First, an abiding assurance that the gospel, as taught by the Redeemer when he lived among men and which was later modified, changed and corrupted by men, has been restored by the Redeemer in its purity and fulness; and second, following naturally the first, a conviction in the heart of every member of this Church that the responsibility rests upon the membership of the Church to preach the restored gospel to every nation, kindred, tongue and people.
Do not be discouraged because missionary work is hard
Be a good example and take every opportunity to share the Gospel
And it is difficult to be a missionary and share the message of hope with those who attempt to sway us from the path of righteousness and eternal happiness. It is even more difficult to call those who have left the Church unto reconciliation and invite them back. Yet, it is not impossible and without the conviction of the Holy Spirit.
Practical Tips and Recommendations to Invite a Spirit of Love and Compassion
Over the years - the biggest thing I have learned is how far from a spirit of love and compassion goes a long way. I used to allow myself to get riled up whenever someone challenged what I believed. It almost became an adrenaline rush that did not seemed to resolve until I felt a smug satisfaction in wielding my knowledge. And is one of the main reasons I found myself getting burned out on apologetics. Here are some of the ways I have started incorporating a more mindful and compassionate approach. However, let us focus on some of the problems that arise in online and in person conversations:
Contention and debates will never convince someone of anything. They only fuel frustration, anger, bitterness and strife.
Ineffective discussions involve an aspect of active listening - only to respond where further misunderstandings occur
Rigid viewpoints that are tunnel vision and black-and-white thinking (irrational thought process) leads to inability to respond and teach in a spirit of love and compassion.
Engages our primal instinct of fight or flight stress response
Neither of these approaches appear to be inviting of any love and compassion.
Mindfulness and Full Awareness
Natural human behavior responds to any perceived threat where we may feel attacked. It is a natural defense mechanism. Adrenaline kicks in, our body responds in a way as it prepares to flee or engage whatever perceived threat comes. This is the same when we encounter someone ready to convince us of how wrong our faith is, the challenge against Joseph Smith's claim of being a Prophet in these last days, and the Book of Mormon. Our natural instinct is to stand and defend the faith - or to disengage and flee from the discussion all together.
Mindfulness simply teaches one to be aware of our own internal and external natural response to whenever someone questions our faith or challenges what we believe. Not only being aware, it also helps us stay in a place of calm and humility when responding to another person (or sometimes a group of people). Even if it is an unexpected encounter.
What I have discovered is that by allowing myself to get to a place of calm - I am able to be open and receptive to the promptings of the Spirit. In this manner, one is able to speak with confidence, authority, and in truth and love. Sometimes, we may not have the answers. Yet, we are promised the following:
But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.
Matthew 10:19, KJV
In the Complete Jewish Study Bible, we read the same verse this way:
But when they bring you to trial, do not worry about what to say or how to say it; when the time comes, you will be given what you should say.
According to the Jamieson, Fausset, and Brown Commentary Critical and Explanatory on the Whole Bible we find this:
Not to be solicitous or anxious
Either in manner to make a defense or what matter it shall consist
Another commentary shares this observation of Matthew 10:19:
Take no thought. That is, be not anxious or unduly solicitous. See Notes on Mat. 6:25. This was a full promise that they should be inspired, and was a most seasonable consolation. Poor, and ignorant, and obscure fishermen would naturally be solicitous what they should say before the great men of the earth. Eastern people regarded kings as raised far above common mortals—as approaching to divinity. How consoling, then, the assurance that God would aid them and speak within them!
Barnes, A. (1884–1885). Notes on the New Testament: Matthew & Mark. (R. Frew, Ed.) (p. 112). London: Blackie & Son.
And another shares this insight:
take no thought.—Here we have the same word in the Greek, as in Mat. 6:25, and the meaning is the same, “be not anxious”. We learn from Mark (13:11) that they were not, under such circumstances, even to “premeditate;” and the promise, “It shall be given you, in that same hour, what you shall speak,” saved them from both premeditation and anxiety not you that speak.—Of course, the physical act of speaking was theirs, but it was not theirs to determine how or what they should speak (verse 19). Both the manner and the matter were to be supplied by the Spirit of God. There could not be a more explicit declaration of the complete verbal inspiration of the apostles on such occasions.
McGarvey, J. W. (1875). The New Testament Commentary: Matthew and Mark (Vol. I, p. 91). Delight, AR: Gospel Light Publishing Company.
Whenever someone challenges our understanding of the Restored Gospel (or even criticize and attack our faith) we are immediately on trial to answer for the hope that lays within us. Through mindfulness and full awareness - we are able to respond through the Holy Spirit. Regardless of the knowledge one may possess - it is through the power and gift of the Holy Spirit where truth and light is presented against any falsehoods or criticisms being presented.
Speak in a Meaningful and Inviting Manner
The most powerful experiences I have encountered focused on the ability to speak with meaningful purpose and in a manner that is inviting. As mentioned, using mindfulness to bring ourselves into a state of disciplined calmness, we are able to speak with authority, conviction, power, and truth that comes from the Holy Spirit. Since we are to rely on the Spirit to speak through our own understanding and knowledge - we are able to share and minister in a way that forgoes any further need for being defensive. The less defensive we become, the less a person may engage in their approach of perceived attack and criticism.
It also means we are mindful of what we are saying (or typing out in any online forum and discussions). For instance, someone questions the validity of the Book of Mormon as authentic and sacred scripture by attacking it. One may perceive it as a personal attack on them and engage in a defensive approach by using words and phrases like:
You are wrong
You don't know anything
I don't think you really read it
Despite any facts or evidence, we may bring up to show how the individual may be wrong in their understanding - we are merely fueling contention. Instead, my own personal approach has started to focus more on asking thoughtful questions.
I am curious how you have come to understand how the Book of Mormon is false.
What you shared is interesting - I have a different understanding if you are open to hear it?
Asking questions is one way to be meaningful and inviting. Another is to validate what they are saying and paraphrasing so you are able to gauge how you are interpreting what they are saying. This prevents any assumptions on your part. Other suggestions are:
Do not take what they say personal - even if they appear to make personal attacks against you
Bring it back to what you understand and what you have researched
Do not ask yes or no questions - even if rhetorical
Be clear and concise (think of less is more)
Be assertive in asking questions and establish a sense of confidence
In one conversation, I made a statement and then asked a question to someone who posted a criticizing comment regarding 2 Nephi 25:23:
I am always hearing people quote 2 Nephi 25:23 and have always been curious if you have taken some time to read the entire chapter of 2 Nephi?
The response was quite positive. My follow up question was this: Are you willing to be open and receptive in reading 2 Nephi 25 and take some notes and then share with me what you discovered? I've taken time to study and read that section and may have a different viewpoint if you are willing to discuss this.
The response came across as encouraging. However, have not seen any further communication from the individual.
Stay Rooted in the Scriptures
One of the best strategies is to stay rooted in the Scriptures. This is the importance of daily scripture study. Whether it is personal scripture study or with family and/or friends - we are to root ourselves in what scripture teaches us.
Much of what I have come to fully appreciate and understand about the Restored Gospel of Jesus Christ is by meditating upon what scripture says. Seeking through thoughtful prayer. Relying on the teachings of the Leaders of the Church and actively participating in growing in scriptural knowledge and truth. This also helps when we engage in discussions where people bring up particular passages of scripture that appear to challenge the LDS Christian Faith.
My approach is to come from what I personally have studied and share that in the discussion. For instance, I used to post a comment stating that a person's interpretation of Galatians 1:6-9 is wrong and then post a link to an article I published concerning Paul's Other Gospel. Now, I offer the following: "I actually took some time to study Galatians 1:6-9 and came to a different understanding of what Paul was saying. Are you interested in hearing what I've discovered?"
Asking a question, bringing it back to myself, and then inviting the person to be open and receptive to discussing what I have studied. Sometimes they are open and receptive. Other times they are not. If not, I no longer push the issue.
Helps us understand and maintain covenants we made with our Heavenly Father and Jesus Christ
Helps us gain insight and direction in how to live out our faith and lives through Christ
Helps us gain personal revelation in wisdom and understanding of God's truth and purpose for our well-being
Bednar expounds upon certain principles of consistent and diligent scripture study:
Pray for understanding and invite the Holy Spirit
Work with diligence in studying the scriptures
Consistent spiritual discipline of scripture study
Ponder and Meditate on the scriptures
Identify patterns, connections, and parallels within the scriptures
Write down your own personal thoughts, feelings, and reflections
Through this spiritual discipline and process - we are able to come to know and hear the voice of God. By which we are able to stand and not be anxious for what we are speak or how to speak when called upon.
Such a spiritual discipline also helps us understand and come to know the truth of God's love for us, the truth of the Restored Gospel of Jesus Christ, and how to grow in spirit and truth because of Christ's infinite atonement.
Please consider leaving a comment in the section below and share your thoughts on this article. How does this help you engage in missionary work and responding to any criticism against the LDS faith? What are some of your challenges? Where do you feel you lack adequacy in responding to criticisms against the Church?
