THEOLOGY

LECTURE TWO

On the doctrine of Christ

Of Charity

The objects and virtues upon which charity rests –

Part 1: Diligence, Faith, Virtue, Knowledge, Temperance, Patience, Godliness, Brotherly Kindness

1. Having defined what charity is we now turn to the second objective–the objects and virtues on which charity rests. In this, and the following lectures, we will attempt to touch upon those objects and virtues which are of most import. This portion of the lectures will be divided into four parts: this lecture will cover diligence, faith, virtue, knowledge, temperance, patience, godliness, and brotherly kindness. Lecture Three will cover humility, repentance, prayer, and personal revelation. Lecture Four will touch on priesthood, ordinance, and covenant. The concluding lecture for this portion, Lecture Five, will cover hope.
2. Peter, in his second epistle to the Church, shows his concern for the followers of Christ with the need to stir them up in remembrance of what they are striving for–entrance into the everlasting kingdom of Jesus Christ:
3. “Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.” 2 Peter 1:1-12
4. We note here the importance which Peter places upon those things which are “given unto us” which allow us to become “partakers of the divine nature” and that these gifts allow us to escape “the corruption that is in the world”.
5. This loving apostle places as the centerpiece of his admonition a progression of virtues which, if we obtain, allow us to bring forth fruits associated with the knowledge of Jesus Christ. However, if they are not in us then we are “blind” and have “forgotten” that we have received forgiveness from our “old sins”.
6. These virtues not only lead to a fruitful knowledge of Christ but help us to press forward until we receive our “calling and election” made “sure”.
7. How important then are these virtues!
8. Diligence is mentioned twice–first in that we should be diligent in obtaining the virtues which immediately follow in the coming verses but also diligence in making our calling and election sure.
9. In Doctrine and Covenants Section 4 there is a similar progression of virtues mentioned which we are to remember as we are called to “the work”. In this progression diligence is mentioned last:
10. “Remember faith, virtue, knowledge, temperance, patience, brotherly kindness, godliness, charity, humility, diligence.” D&C 4:6
11. It matters not the placement when diligence is mentioned in scripture–only that we “be” diligent in all matters of the Kingdom of God.
12. Diligence cannot be stressed strongly enough when it comes to the gospel of Jesus Christ. To be a follower of Christ requires all diligence. This includes not only working towards pure goals such as making our calling and election sure; but also includes regular and diligent focus on prayer, repentance, scripture study, and obeying all the commandments of the Lord–most especially those commandments which come via promptings of the Spirit.
13. Diligence is the opposite of procrastination.
14. Diligence is the foundational virtue of discipleship.
15. Diligence is required to both obtain and then maintain all the virtues we will discuss in these lectures.
16. In both Peter’s progression as well as the virtues listed in D&C 4 we see that faith comes first. Faith is foundational. It is the first of these virtues. It is the first of the spiritual gifts. Faith in Jesus Christ is the first principle of the Gospel. It is a principle of action. Even when charity is obtained, and we labor according to God’s will, we require faith that those labors will bear fruit.
17. The Lectures on Faith prepared during Joseph Smith’s lifetime, and published in 1835, are invaluable and should be studied prior to these Lectures on Charity. If you have not studied them recently then please turn to them to garner a fuller understanding of faith.
18. We are admonished to add to our faith the virtue (or gift) of virtue.  
19. The Lord teaches us that “virtue loveth virtue” D&C 88:40 and to “let virtue garnish [our] thoughts unceasingly” D&C 121:45
20. We often put virtue in line with goodness or morality–and rightly so. Goodness and morality are the foundation of virtue. Virtue though reaches higher. There is a nobility also associated with virtue. It is thinking not only good or moral thoughts; but thinking the highest and most noble thoughts and then acting on the same.
21. Virtue is not content with “good” it strives for “better” or “best”.
22. As we add virtue to our faith we begin to see and desire that the Kingdom of Heaven come. “On earth as it is in Heaven” becomes far more than a mere phrase we utter in prayer–it becomes the desire of a virtuous heart.
23. To virtue we are counseled to add knowledge.
24. Here we might ask: Is all knowledge worth adding to our faith and virtue? We must answer “no”. While we are admonished to seek learning from the “best books” we must always keep in mind that “the Comforter knoweth all things, and beareth record of the Father and of the Son” (D&C 42:17)
25. We know by the word of the Lord that “It is impossible for a man to be saved in ignorance” (D&C 131:6) therefore there is knowledge which must be obtained for us to be saved.
26. There are three scripture passages which deal with spiritual gifts (New Testament: 1 Corinthians 12, Book of Mormon: Moroni 10, Doctrine and Covenants: Section 46). In each, knowledge is mentioned as a gift of the spirit–each in a slightly different manner:
27. “But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the…word of knowledge by the same Spirit;” 1 Corinthians 12:7-8
28. “And to another, that he may teach the word of knowledge by the same Spirit;” Moroni 10:10
29. “To another is given the word of knowledge, that all may be taught to be wise and to have knowledge.” D&C 46:18
30. From these combined passages and especially from the D&C 46 description we learn that knowledge is not only received by the spirit–but must also be shared through teaching.
31. As we grow in faith and in virtue we must seek knowledge by the Spirit. We have before us the scriptures–and there is no better standard from whence to begin to obtain this gift from God. As we grow in this gift we must share–for knowledge is designed to be shared.
32. In the school of the prophets established by Joseph Smith in the early 1830s the members were exhorted as follows:
33. Appoint among yourselves a teacher, and let not all be spokesmen at once; but let one speak at a time and let all listen unto his sayings, that when all have spoken that all may be edified of all, and that every man may have an equal privilege. D&C 88:122
34. Here the pattern for sharing knowledge is put forth. All are to share that all may be edified. We must be edified by testimony, experience, and spiritual insights gained through our diligent, faithful study; and our diligent, faithful, and virtuous walk before the Lord. As we are all individuals we will all obtain different knowledge which we must share that “every man may have an equal privilege”–not only to share what they can, but to obtain what they can from each other.
35. We see here then that the knowledge of the Spirit was never designed to be hierarchical in nature–but to be disseminated to all via the Spirit that it might be shared with all in order that all might be edified.
36. We should note this additional admonition when it comes to teaching the things of God: And the Spirit shall be given unto you by the prayer of faith; and if ye receive not the Spirit ye shall not teach. D&C 42:14. We therefore must be careful that what knowledge we share is shared only by the Spirit. If we have not received the Spirit then we might consider it to be better if we keep our mouths shut rather than bring condemnation down upon our heads for ignoring this directive.
37. We must always remember that “to be learned is good if [we] hearken unto the counsels of God.” 2 Nephi 9:29
38. Knowledge tends to cause one to be filled with pride–especially if more knowledge is obtained than others with whom we associate. We must always guard against this type of pride as it leads to destruction. We must live such that we recognize from whom we receive all knowledge, truth, and wisdom and acknowledge His hand in any knowledge obtained.
39. Paul taught the primary purpose of the early meetings of believers was to share hymns, doctrine, tongues (and interpretations of tongues), revelation, and prophecy, “that all may learn”.
40. How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. If any man speak in an [unknown] tongue, [let it be] by two, or at the most [by] three, and [that] by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. Let the prophets speak two or three, and let the other judge. If [any thing] be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one, that all may learn, and all may be comforted. And the spirits of the prophets are subject to the prophets. For God is not [the author] of confusion, but of peace, as in all churches of the saints. 1 Cor 14:26-33
41. We might ask ourselves how many modern Christian churches follow this format? How much greater would be the knowledge of God if the pattern were followed?
42. Next, temperance receives its rightful place in the progression of virtues as temperance is moderation or showing modesty or restraint in our accomplishments.
43. Paul teaching Titus about the virtues any bishop should exhibit included “temperate” in connection with “sober”, “just”, and “holy”. Titus 1:8.
44. We often come across the phrase “moderation in all things”. This phrase does not exist in scripture–but in light of the meaning of temperance it helps us understand that at the root of this phrase there is truth.
45. Extremes are not only off-putting but can build walls between those we need to reach out to with the gospel light. If we take extreme positions in politics, religion, lifestyles, dress, diet, etc. then can we run the risk of becoming pharisaical in our stances and ignoring the “weightier matters” such as “judgement, mercy, and faith”; guilty of making the outside of the “cup and platter” “clean” but “within…full of extortion and excess”. Matthew 23:23, 25
46. Excess, indulgence, lack of self-control–these are all opposites of temperance.
47. Temperance therefore requires the setting aside of personal desires and appetites and more perfectly allows our will to begin to align with God’s will.
48. Peter next admonishes that we add to temperance patience.
49. Patience might be among the most difficult virtues to master. We tend to want what we want when we want it–and that is usually much more immediate than God’s timeline allows.
50. Ye are not able to abide the presence of God now, neither the ministering of angels; wherefore, continue in patience until ye are perfected. D&C 67:13
51. Therefore, sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will. D&C 88:68
52. These two passages are poignant reminders that despite our desire to pierce the veil and commune with God there is an order associated with such events and that these events will come according to his timeline and his will and not our own.
53. Learning patience is learning to wait, learning to watch, and learning to align our will to God’s will.
54. “Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.” Luke 12:37
55. “But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.” Luke 12:45-46
56. Note in the above two passages the contrast between those servants who are patiently waiting and watching for the coming of the Lord versus those who have no patience. One group is invited to the feast of the Lord and even have the Lord serve them (the significance here of the Last Supper and sacrament should not be lost on us); while those who say that the coming is delayed, and then begin to be mean spirited (their love waxing cold against their brethren) and begin to indulge themselves (a sign of pride and self-will) are left out with the unbelievers.
57. Thus we see that one who loses patience with the Lord is counted along with those who have no faith in the Lord or his coming.
58. To patience Peter admonishes us to add godliness.
59. Godliness is reverence and respect for those things we receive from our Heavenly Father.
60. Church leaders, during the Joseph Smith restoration, were counseled in D&C 20 with regards to newly baptized converts as follows:
61. “The duty of the members after they are received by baptism.–The elders or priests are to have a sufficient time to expound all things concerning the church of Christ to their understanding, previous to their partaking of the sacrament and being confirmed by the laying on of the hands of the elders, so that all things may be done in order. And the members shall manifest before the church, and also before the elders, by a godly walk and conversation, that they are worthy of it, that there may be works and faith agreeable to the holy scriptures–walking in holiness before the Lord.” D&C 20:68-69
62. We see here that the Lord instructed the church leadership to baptize–but then not confirm or allow the partaking of the sacrament until the convert had “manifested” to the church and to the leadership (the elders) a “godly walk and conversation”. Therefore, the new convert had to show by word and deed their respect and reverence for those things of God which they had been taught. Only then would the elders proceed with the laying on of hands for the Gift of the Holy Ghost and confirmation into the church and subsequent participation in the sacrament ordinance.
63. Godliness and ordinances are very closely tied.
64. “And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God. Therefore, in the ordinances thereof, the power of godliness is manifest. And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; For without this no man can see the face of God, even the Father, and live.” D&C 84:19-22
65. The power of this reverence or respect for Heavenly Father, Jesus Christ, and the gospel is manifest to us in the ordinances as they are properly performed by servants of God, here upon the earth.
66. Perhaps this power is best manifested in the ordinances of anointing and blessing. A righteous servant reverences and respects the will of God and seeks His will in order to say the things which God would say if God were standing in that place giving that same blessing. The priesthood holder bows completely to the will of God and does all he can to “get out of the way” of the Spirit of the Lord so that the Lord’s power–the power of godliness–can be manifest to the receiver and to all those exercising faith in the ordinance.
67. Adding godliness as a virtue is a natural process as we come unto Christ. We become more like that to which we fix our mind and our goals.
68. And if your eye be single to my glory, your whole bodies shall be filled with light, and there shall be no darkness in you; and that body which is filled with light comprehendeth all things. D&C 88:67
69. Christ is spirit, life, light, and truth.
70. A godly walk, or obtaining godliness, is a walk towards Him.
71. To godliness we are counseled to add brotherly kindness.
72. Brotherly kindness here is translated from the Greek word philadelphia which is one of the six words the Greeks use for love. This form of love or brotherly kindness is an important step in obtaining charity. See: http://lecturesoncharity.com/love-and-charity/
73. However, unlike charity, which is an unconditional love for all mankind, brotherly kindness, or brotherly love is that love we exhibit for our brothers and sisters–whether it be familial or extended to those who are brothers and sisters in the gospel of Jesus Christ.
74. We must first obtain the ability to love our brothers before we can love our enemies. This is demonstrated beautifully in the book of Enos in the Book of Mormon. Enos wrestled before God in prayer all day and into the night for forgiveness of his own sins. Upon obtaining forgiveness for his own sins his thoughts immediately turned to his brethren.
75. “And my soul hungered; and I kneeled down before my Maker, and I cried unto him in mighty prayer and supplication for mine own soul; and all the day long did I cry unto him; yea, and when the night came I did still raise my voice high that it reached the heavens. And there came a voice unto me, saying: Enos, thy sins are forgiven thee, and thou shalt be blessed. And I, Enos, knew that God could not lie; wherefore, my guilt was swept away. And I said: Lord, how is it done? And he said unto me: Because of thy faith in Christ, whom thou hast never before heard nor seen. And many years pass away before he shall manifest himself in the flesh; wherefore, go to, thy faith hath made thee whole. Now, it came to pass that when I had heard these words I began to feel a desire for the welfare of my brethren, the Nephites; wherefore, I did pour out my whole soul unto God for them.” Enos 1:4-9
76. This is a perfect demonstration of brotherly kindness.
77. Often being kind is very difficult for those who are “religious”. Why is this? There seems to be an “air of superiority” and “judgmental nature” that accompanies those who focus on obedience to a religious law.
78. We see this lack of kindness demonstrated in the parable of the Prodigal Son. Note the end of the parable where the Lord teaches that the elder son, who adhered to the “law” of his father in all things, was angry that his father would “bless” his younger brother who wasted the inheritance.
79. Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing. And he called one of the servants, and asked what these things meant. And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry, and would not go in: therefore came his father out, and intreated him. And he answering said to [his] father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. Luke 15:25-30
80. The elder son’s own lack of kindness excludes him from the feast offered by his father. Here we see at the conclusion of the parable that it is the repentant son who is taken in and the self-righteous son who is left out.
81. There are other examples of brotherly kindness we could discuss, but for now, this will suffice.
82. In closing this lecture, we acknowledge how important these foundational virtues are in our quest to obtain the greatest gift–the gift of charity or the pure love of Christ.
83. May the Lord bless us as we add to our faith virtue, to virtue knowledge, to knowledge temperance, to temperance patience, to patience godliness, and to godliness brotherly kindness.
84. Note that the final step in Peter’s progression is to add to brotherly kindness charity. We will discuss this in more detail in the coming lectures; however, we first need to discuss other objects and virtues which are foundational to obtaining charity.