He Lives!

President Hinckley

Easter morning is the Lord’s day, when we celebrate the greatest victory of all time, the victory over death.

Those who hated Jesus thought they had put an end to Him forever when the cruel spikes pierced His quivering flesh and the cross was raised on Calvary. But this was the Son of God, with whose power they did not reckon. Through His death came the Resurrection and the assurance of eternal life.

With sorrow unspeakable those who loved Him placed His wounded, lifeless body in the new tomb of Joseph of Arimathea. He had taught them of His eventual death and Resurrection, but they had not understood.

The Jewish Sabbath passed. Then came a new day, a day that ever after was to be the Lord’s day. In their sorrow Mary Magdalene and the other women came to the tomb. The stone was no longer in place. Curiously they looked inside. To their astonishment the tomb was empty.

Distraught and fearful, Mary ran to Simon Peter and to the other disciple whom Jesus loved. She cried, “They have taken away the Lord out of the sepulchre, and we know not where they have laid him” (John 20:2).

She who had loved Him so much, she who had been healed by Him, was the first to whom He appeared. There followed others, even, as Paul declares, up to 500 brethren at one time (see 1 Cor. 15:6).

Now the Apostles understood what He had tried to teach them. Thomas, on feeling of His wounds, declared, “My Lord and my God” (John 20:28).

Can anyone doubt the veracity [truth] of that account? No event of history has been more certainly confirmed. There is the testimony of all who saw and felt and spoke with the risen Lord. Two sacred volumes speak of this most glorious of all events in all of human history. Beyond these is the witness and the testimony, borne by the power of the Holy Ghost, of the truth and validity of this most remarkable event.

In the hour of deepest sorrow we draw hope and peace and certitude [certainty] from the words of the angel that Easter morning: “He is not here: for he is risen, as he said” (Matt. 28:6).

He is our King, our Lord, our Master, the living Christ, who stands on the right hand of His Father. He lives! He lives, resplendent [magnificent] and wonderful, the living Son of the living God.

The Way of the Master

President Monson

During the later Judean ministry of the Lord, “a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

“He said unto him, What is written in the law? how readest thou?

“And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.

“And he said unto him, Thou hast answered right: this do, and thou shalt live.

“But he, willing to justify himself, said unto Jesus, And who is my neighbour?

“And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

“And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.

“And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

“But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,

“And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.

“And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.

“Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

“And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.” ¹

Times change, the years roll by, circumstances vary—but the Master’s counsel to the lawyer applies to you and to me just as surely as though we heard His voice speaking directly to us this Easter morn.

How might we fulfill today the first part of the divine commandment to love the Lord our God?

The Lord declared: “He that hath my commandments, and keepeth them, he it is that loveth me” ² ; “Come, follow me” ³ ; “I have set an example for you” ⁴ ; “I am the light which ye shall hold up—that which ye have seen me do.” ⁵ What, indeed, did He do?

Born in a stable, cradled in a manger, He brought to fulfillment the prophecies of the ages. Shepherds came with haste to adore Him. Wise men from the East came bearing for Him precious gifts; the meridian of time had dawned.

With the birth of the babe in Bethlehem, there emerged a great endowment, a power stronger than weapons, a wealth more lasting than the coins of Caesar. This child was to be the King of Kings and Lord of Lords, the promised Messiah—even Jesus Christ, the Son of God.

The holy scriptures inform us that “Jesus increased in wisdom and stature, and in favour with God and man.” ⁶ He was baptized by John. ⁷ He “went about doing good.” ⁸ At Nain He raised from death to life the widow’s son and presented him to her. ⁹ At Bethesda He took compassion on the crippled man who had no hope to get to the pool of promise. He extended His hand; He lifted him up. He healed him from his infirmity. ¹⁰

Then came the Garden of Gethsemane with its exceeding anguish. He wrought the great Atonement as He took upon Himself the sins of all. He did for us what we could not do for ourselves.

Then came the cruel cross of Golgotha. In His final hours of mortality, He brought comfort to the malefactor, saying, “To day shalt thou be with me in paradise.” ¹¹ He remembered His mother in that eloquent sermon of love personified: “When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.” ¹² He died—the Great Redeemer died!

Two questions, spoken at an earlier time, roll as thunder to the ears of each of us: “What think ye of Christ?”13 and “What shall [we] do … with Jesus?”14 I proffer these three suggestions:

1. Learn of Him. “Learn of me,” He pleaded, “for I am meek and lowly in heart: and ye shall find rest unto your souls.” ¹⁵
   
2. Believe in Him. The writer of the proverb urged: “Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.” ¹⁶ His is the only name under heaven whereby we might be saved.
   
3. Follow Him. He brought reality to the word compassion. He showed us the way. He marked the path we should follow. Selfless service characterized His life.
   

By learning of Him, by believing in Him, by following Him, there is the capacity to become like Him. The countenance can change, the heart can be softened, the step can be quickened, the outlook enhanced. Life becomes what it should become. Change is at times imperceptible, but it does take place.

The Savior’s entire ministry exemplified love of neighbor, the second part of that lesson given to the inquiring lawyer—spoken of as the “royal law.” ¹⁷

 

A blind man healed, the daughter of Jairus raised, and the lepers cleansed—all were neighbors of Jesus. Neighbor also was the woman at the well. He, the perfect man, standing before a confessed sinner, extended a hand. She was the traveler; He was the good Samaritan. And so the caravan of His kindness continued.

What about our time and place? Do neighbors await our love, our kindness, our help?

A few years ago I read a Reuters news service account of an Alaska Airlines nonstop flight from Anchorage to Seattle, carrying 150 passengers, which was diverted to a remote town on a mercy mission to rescue a badly injured boy. Two-year-old Elton Williams III had severed an artery in his arm when he fell on a piece of glass while playing near his home in Yakutat, 450 miles south of Anchorage. Medics at the scene asked the airline to evacuate the boy. As a result, the Anchorage-to-Seattle flight was diverted to Yakutat.

The medics said the boy was bleeding badly and probably would not live through the flight to Seattle, so the plane flew 200 miles to Juneau, the nearest city with a hospital. The flight then went on to Seattle, with the passengers arriving two hours late, most missing their connections. But none complained. In fact, they dug into their pocketbooks and took up a collection for the boy and his family.

Later, as the flight was about to land in Seattle, the passengers broke into a cheer when the pilot said he had received word by radio that Elton was going to be all right. Surely love of neighbor was in evidence.

A man was asked one day, “Who is your next-door neighbor?”

He said, “I don’t know his name, but his children run across my lawn and his dog keeps me awake at night!”

Another man, in a different mood, wrote silently one night in his journal: “I thought the house across the street was empty until yesterday. Black crepe on the door made me aware that someone had been living there.”

A poet set to verse the sorrow of opportunities forever lost:

Around the corner I have a friend,

In this great city that has no end;

Yet days go by, and weeks rush on,

And before I know it, a year is gone,

And I never see my old friend’s face,

For Life is a swift and terrible race.

He knows I like him just as well

As in the days when I rang his bell

And he rang mine.

We were younger then,

And now we are busy, tired men:

Tired with playing a foolish game,

Tired with trying to make a name.

“To-morrow,” I say, “I will call on Jim,

Just to show that I’m thinking of him.”

But to-morrow comes—and to-morrow goes,

And the distance between us grows and grows.

Around the corner!—yet miles away …

“Here’s a telegram, sir,”

“Jim died to-day.”

And that’s what we get, and deserve in the end:

Around the corner, a vanished friend. ¹⁸

 

Long years ago I was touched by a story which illustrated love of neighbor between a small boy named Paul and a telephone operator he had never met. These were the days many will remember with nostalgia but which a new generation will never experience.

Paul related the story: “When I was quite young, my father had one of the first telephones in our neighborhood. I remember that the shiny receiver hung on the side of the box. I was too little to reach the telephone, but I used to listen with fascination when Mother would talk to it. Then I discovered that somewhere inside the wonderful device lived an amazing person. Her name was ‘Information, Please,’ and there was nothing she did not know. ‘Information, Please’ could supply anybody’s number and the correct time.

“I learned that if I stood on a stool, I could reach the telephone. I called ‘Information, Please’ for all sorts of things. I asked her for help with my geography, and she told me where Philadelphia was. She helped me with my arithmetic, too.

“Then there was the time that Petey, our pet canary, died. I called ‘Information, Please’ and told her the sad story. She listened and then said the usual things grown-ups say to soothe a child. But I was unconsoled. ‘Why is it that birds should sing so beautifully and bring joy to all families, only to end up as a heap of feathers, feet up, on the bottom of the cage?’ I asked.

“She must have sensed my deep concern, for she said quietly, ‘Paul, always remember that there are other worlds in which to sing.’ Somehow I felt better.

“All this took place in a small town near Seattle. Then we moved across the country to Boston. I missed my friend very much. ‘Information, Please’ belonged to that old wooden box back home, and I somehow never thought of trying to call her. The memories of those childhood conversations never really left me; often in moments of doubt and perplexity I would recall the serene sense of security I had then. I appreciated now how patient, understanding, and kind she was to have spent her time on a little boy.

“Later, when I went west to college, my plane made a stop in Seattle,” Paul continued. “I called ‘Information, Please,’ and when, miraculously, I heard that familiar voice, I said to her, ‘I wonder if you have any idea how much you meant to me during that time?’

“‘I wonder,’ she said, ‘if you know how much your calls meant to me. I never had any children, and I used to look forward to your calls.’ I told her how often I had thought of her over the years, and I asked if I could call her again when I came back west.

“‘Please do,’ she said. ‘Just ask for Sally.’

“Only three months later I was back in Seattle. A different voice answered, ‘Information,’ and I asked for Sally. ‘Are you a friend?’ the woman asked.

“‘Yes, a very old friend,’ I replied.

“‘Then I’m sorry to have to tell you. Sally has only been working part-time the last few years because she was ill. She died five weeks ago.’ But before I could hang up, she said, ‘Wait a minute. Did you say your name was Paul?’

“‘Yes,’ I responded.

“‘Well, Sally left a message for you. She wrote it down. Here it is—I’ll read it. Tell him I still say there are other worlds in which to sing. He’ll know what I mean.

“I thanked her and hung up,” said Paul. “I did know what Sally meant.”

Sally, the telephone operator, and Paul, the boy—the man—were in reality good Samaritans to each other.

There are indeed other worlds in which to sing. Our Lord and Savior brought to each of us the reality of this truth. To the grieving Martha He comforted, “I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

“And whosoever liveth and believeth in me shall never die.” ¹⁹

 

If we truly seek our Lord and Savior, we shall surely find Him. He may come to us as one unknown, without a name, as of old by the lakeside He came to those men who knew Him not. He speaks to us the same words, “Follow thou me,” ²⁰ and sets us to the tasks which He has to fulfill for our time. He commands, and to those who obey Him, whether they be wise or simple, He will reveal Himself in the toils, the conflicts, the sufferings which they shall pass through in His fellowship, and they shall learn in their own experience who He is.

On this Easter Sabbath ,we remember loved ones who have gone from our midst. Cherished memories of happy days, followed by lonely nights, long years, and pensive thoughts, turn our hearts to Him who promised: “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.” ²¹ “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you, … that where I am, there ye may be also.” ²²

He who taught us to love the Lord our God with all our hearts, and with all our souls, and with all our strength, and with all our minds, and our neighbors as ourselves, is a Teacher of truth—but He is more than a teacher. He is the Exemplar of the perfect life—but He is more than an exemplar. He is the Great 

Physician—but He is more than a physician. He is the literal Savior of the world, the Son of God, the Prince of Peace, the Holy One of Israel, even the risen Lord, who declared: “Behold, I am Jesus Christ, whom the prophets testified shall come into the world. … I am the light and the life of the world.” ²³ “I am the first and the last; I am he who liveth, I am he who was slain; I am your advocate with the Father.” ²⁴

 

This Easter morning, as His witness, I testify to you that He lives and that through Him, we too shall live. In the name of Jesus Christ, amen.

Taking Upon Us the Name of Jesus Christ

Elder Dallin H Oaks

On this Easter Sunday we rejoice in the resurrection of our Lord and Savior, Jesus Christ. This is a holy day for all of Christianity. Countless Christians attend worship services on this day to partake of the sacrament of the Lord’s Supper, which many call communion. (See 1 Cor. 10:16.)

Members of The Church of Jesus Christ of Latter-day Saints are commanded to partake of the sacrament each week. (See D&C 59:9, 12.) In doing so, they witness unto God the Eternal Father, as stated in the prayer on the bread, that they are “willing to take upon them the name of thy Son, and always remember him and keep his commandments which he has given them.” (D&C 20:77; Moro. 4:3.) We should ponder these sacred covenants during the sacrament service.

On this Easter Sunday it is appropriate to reflect on what it means to partake of the sacrament. I will focus on the first of these solemn “witnesses” to God the Eternal Father: that we are willing to take upon us the name of his Son. What does this mean?

Our witness that we are willing to take upon us the name of Jesus Christ has several different meanings. Some of these meanings are obvious, and well within the understanding of our children. Others are only evident to those who have searched the scriptures and pondered the wonders of eternal life.

One of the obvious meanings renews a promise we made when we were baptized. Following the scriptural pattern, persons who are baptized witness before the Church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end.” (D&C 20:37; see also 2 Ne. 31:13; Moro. 6:3.) When we partake of the sacrament, we renew this covenant and all the other covenants we made in the waters of baptism. (See Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., Salt Lake City: Bookcraft, 1954–56, 2:341, 346.)

As a second obvious meaning, we take upon us our Savior’s name when we become members of The Church of Jesus Christ of Latter-day Saints. By his commandment, this church bears his name. (See D&C 115:4; 3 Ne. 27:7–8.) Every member, young and old, is a member of the “household of God.” (Eph. 2:19.) As true believers in Christ, as Christians, we have gladly taken his name upon us. (See Alma 46:15.) As King Benjamin taught his people, “Because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you.” (Mosiah 5:7; see also Alma 5:14; Alma 36:23–26.)

We also take upon us the name of Jesus Christ whenever we publicly proclaim our belief in him. Each of us has many opportunities to proclaim our belief to friends and neighbors, fellow workers, and casual acquaintances. As the Apostle Peter taught the Saints of his day, we should “sanctify the Lord God in [our] hearts: and be ready always to give an answer to every man that asketh [us] a reason of the hope that is in [us].” (1 Pet. 3:15.) In this, we keep the modern commandment: “Take upon you the name of Christ, and speak the truth in soberness.” (D&C 18:21.)

A third meaning appeals to the understanding of those mature enough to know that a follower of Christ is obligated to serve him. Many scriptural references to the name of the Lord seem to be references to the work of his kingdom. Thus, when Peter and the other Apostles were beaten, they rejoiced “that they were counted worthy to suffer shame for his name.” (Acts 5:41.) Paul wrote certain members who had ministered to the Saints that the Lord would not forget the labor of love they had “shewed toward his name.” (Heb. 6:10.) According to this meaning, by witnessing our willingness to take upon us the name of Jesus Christ, we signify our willingness to do the work of his kingdom.

In these three relatively obvious meanings, we see that we take upon us the name of Christ when we are baptized in his name, when we belong to his Church and profess our belief in him, and when we do the work of his kingdom.

There are other meanings as well, deeper meanings that the more mature members of the Church should understand and ponder as he or she partakes of the sacrament.

It is significant that when we partake of the sacrament we do not witness that we take upon us the name of Jesus Christ. We witness that we are willing to do so. (See D&C 20:77.) The fact that we only witness to our willingness suggests that something else must happen before we actually take that sacred name upon us in the most important sense.

What future event or events could this covenant contemplate? The scriptures suggest two sacred possibilities, one concerning the authority of God, especially as exercised in the temples, and the other—closely related—concerning exaltation in the celestial kingdom.

The name of God is sacred. The Lord’s Prayer begins with the words, “Our Father which art in heaven, Hallowed by thy name.” (Matt. 6:9.) From Sinai came the commandment, “Thou shalt not take the name of the Lord thy God in vain.” (Ex. 20:7, Deut. 5:11.) Latter-day revelation equates this with using the name of God without authority. “Let all men beware how they take my name in their lips,” the Lord declares in a modern revelation, for “many there be who … use the name of the Lord, and use it in vain, having not authority.” (D&C 63:61–62.)

Consistent with these references, many scriptures that refer to “the name of Jesus Christ” are obviously references to the authority of the Savior. This was surely the meaning conveyed when the seventy reported to Jesus that “even the devils are subject unto us through thy name.” (Luke 10:17.) The Doctrine and Covenants employs this same meaning when it describes the Twelve Apostles of this dispensation as “they who shall desire to take upon them my name with full purpose of heart.” (D&C 18:27.) The Twelve are later designated as “special witnesses of the name of Christ in all the world,” and as those who “officiate in the name of the Lord, under the direction of the Presidency of the Church.” (D&C 107:23, 33.)

By way of further illustration, the Old Testament contains scores of references to the name of the Lord in a context where it clearly means the authority of the Lord. Most of these references have to do with the temple.

When the children of Israel were still on the other side of the Jordan, the Lord told them that when they entered the promised land there should be a place where the Lord their God would “cause his name to dwell.” (Deut. 12:11; see also Deut. 14:23–24; Deut. 16:6.) Time after time in succeeding revelations, the Lord and his servants referred to the future temple as a house for “the name” of the Lord God of Israel. (See 1 Kgs. 3:2; 1 Kgs. 5:5; 1 Kgs. 8:16–20, 29, 44, 48; 1 Chr. 22:8–10, 19; 1 Chr. 29:16; 2 Chr. 2:4; 2 Chr. 6:5–10, 20, 34, 38.) After the temple was dedicated, the Lord appeared to Solomon and told him that He had hallowed the temple “to put my name there for ever.” (1 Kgs. 9:3; 2 Chr. 7:16.)

Similarly, in modern revelations the Lord refers to temples as houses built “unto my holy name.” (D&C 124:39; D&C 105:33; D&C 109:2–5.) In the inspired dedicatory prayer of the Kirtland Temple, the Prophet Joseph Smith asked the Lord for a blessing upon “thy people upon whom thy name shall be put in this house.” (D&C 109:26.)

All of these references to ancient and modern temples as houses for “the name” of the Lord obviously involve something far more significant than a mere inscription of his sacred name on the structure. The scriptures speak of the Lord’s putting his name in a temple because he gives authority for his name to be used in the sacred ordinances of that house. That is the meaning of the Prophet’s reference to the Lord’s putting his name upon his people in that holy house. (See D&C 109:26.)

Willingness to take upon us the name of Jesus Christ can therefore be understood as willingness to take upon us the authority of Jesus Christ. According to this meaning, by partaking of the sacrament we witness our willingness to participate in the sacred ordinances of the temple and to receive the highest blessings available through the name and by the authority of the Savior when he chooses to confer them upon us.

Another future event we may anticipate when we witness our willingness to take that sacred name upon us concerns our relationship to our Savior and the incomprehensible blessings available to those who will be called by his name at the last day.

King Benjamin told his people, “There shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent.” (Mosiah 3:17; see also 2 Ne. 31:21.) Peter proclaimed “the name of Jesus Christ of Nazareth” to the leaders of the Jews, declaring that “there is none other name under heaven given among men, whereby we must be saved.” (Acts 4:10, 12; see also D&C 18:21.)

The scriptures proclaim that the Savior’s atoning sacrifice was for those who “believe on his name.” Alma taught that Jesus Christ, the Son, the Only Begotten of the Father, would come “to take away the sins of the world, yea, the sins of every man who steadfastly believeth on his name.” (Alma 5:48; Alma 9:27; Alma 11:40; Hel. 14:2.) In the words of King Benjamin, “Whosoever doeth this shall be found at the right hand of God, for he shall know the name by which he is called; for he shall be called by the name of Christ.” (Mosiah 5:9.)

Thus, those who exercise faith in the sacred name of Jesus Christ and repent of their sins and enter into his covenant and keep his commandments (see Mosiah 5:8) can lay claim on the atoning sacrifice of Jesus Christ. Those who do so will be called by his name at the last day.

When the Savior taught the Nephites following his resurrection, he referred to the scriptural statement that “ye must take upon you the name of Christ.” He explained, “For by this name shall ye be called at the last day; And whoso taketh upon him my name, and endureth to the end, the same shall be saved at the last day.” (3 Ne. 27:5–6.) That same teaching is repeated in a modern revelation, which adds the caution that “if they know not the name by which they are called, they cannot have place in the kingdom of my Father.” (D&C 18:25; see also Alma 5:38.)

The Book of Mormon explains the significance of being called by the name of Jesus Christ. When the Savior showed his spirit body to the brother of Jared, he introduced himself as the Father and the Son, declaring that through his redeeming sacrifice all mankind who believed on his name should have life eternal through him, “and they shall become my sons and my daughters.” (Ether 3:14.) Abinadi said of those who believed in the Lord and looked to him for a remission of their sins “that these are his seed, or they are heirs of the kingdom of God.” (Mosiah 15:11.) He continued this explanation as follows:

“For these are they whose sins he has borne; these are they for whom he has died, to redeem them from their transgressions. And now, are they not his seed?” (Mosiah 15:12.)

Speaking through the prophet Alma, the Lord explained the significance of this relationship: “For behold, in my name are they called; and if they know me they shall come forth, and shall have a place eternally at my right hand.” (Mosiah 26:24.)

In these great scriptures from the Book of Mormon, we learn that those who are qualified by faith and repentance and compliance with the laws and ordinances of the gospel will have their sins borne by the Lord Jesus Christ. In spiritual and figurative terms they will become the sons and daughters of Christ, heirs to his kingdom. These are they who will be called by his name in the last day.

According to this meaning, when we witness our willingness to take upon us the name of Jesus Christ, we are signifying our commitment to do all that we can to achieve eternal life in the kingdom of our Father. We are expressing our candidacy—our determination to strive for—exaltation in the celestial kingdom.

Those who are found worthy to take upon them the name of Jesus Christ at the last day are described in the great revelations recorded in the ninety-third and seventy-sixth sections of the Doctrine and Covenants. Here the Savior revealed to Joseph Smith that in due time, if we keep the commandments of God, we can receive the “fulness” of the Father. (D&C 93:19–20.) Here the Savior bears record that “all those who are begotten through me are partakers of the glory of the [Father], and are the church of the Firstborn.” (D&C 93:22.) “They are they into whose hands the Father has given all things. … Wherefore, as it is written, they are gods” who “shall dwell in the presence of God and his Christ forever and ever.” (D&C 76:55, 58, 62.) “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” (John 17:3; see also D&C 88:4–5.) This is the ultimate significance of taking upon us the name of Jesus Christ.

When the priest offers the scriptural prayer on the bread at the sacrament table, he prays that all who partake may “witness” unto God, the Eternal Father, “that they are willing to take upon them the name of thy Son.” (D&C 20:77; Moro. 4:3.) This witness has several different meanings.

It causes us to renew the covenant we made in the waters of baptism to take upon us the name of Jesus Christ and serve him to the end. We also take upon us his name as we publicly profess our belief in him, as we fulfill our obligations as members of his Church, and as we do the work of his kingdom.

But there is something beyond these familiar meanings, because what we witness is not that we take upon us his name but that we are willing to do so. In this sense, our witness relates to some future event or status whose attainment is not self-assumed, but depends on the authority or initiative of the Savior himself.

Scriptural references to the name of Jesus Christ often signify the authority of Jesus Christ. In that sense, our willingness to take upon us his name signifies our willingness to take upon us the authority of Jesus Christ in the sacred ordinances of the temple, and to receive the highest blessings available through his authority when he chooses to confer them upon us.

Finally, our willingness to take upon us the name of Jesus Christ affirms our commitment to do all that we can to be counted among those whom he will choose to stand at his right hand and be called by his name at the last day. In this sacred sense, our witness that we are willing to take upon us the name of Jesus Christ constitutes our declaration of candidacy for exaltation in the celestial kingdom. Exaltation is eternal life, “the greatest of all the gifts of God.” (D&C 14:7.)

That is what we should ponder as we partake of the sacred emblems of the sacrament. As we do so, we glory in the mission of the risen Lord, who lived and taught and suffered and died and rose again that all mankind might have immortality and eternal life. Of this I testify in the sacred name of the Lord Jesus Christ, whose witness I am, amen.

Courage to Hearken

David H Burton

I know that Bishop Edgley joins me this day in expressing our appreciation for the many years of service we have had with Elder Hales. We deeply love and appreciate him, and we feel like we’ve been taught at his feet for a number of years. We look forward to laboring in service with Bishop Bateman.

I was thrilled this morning, as I’m sure all of you were, to see and to hear President Hunter, a loving and gentle Apostle of the Lord Jesus Christ who is an exceptional example of one who repeatedly displays extraordinary courage in hearkening to the will of his Father in Heaven.

President Hunter has sons who served their missions in Australia at the same time I served there. During this time, President Hunter received his call to the holy apostleship. Numerous of these missionaries have regarded him as “our Apostle.” He is one of my heroes.

On this Sabbath day, a Sunday set aside to celebrate Easter, Christians should remember, with thanksgiving, the events surrounding the most momentous Sunday the world has ever known—the Sunday the Savior burst his three-day prison, completing victory over death. Descriptions of these events are vividly etched in my heart and mind.

I can envision Jesus bearing the heavy crossbeam as the procession winds its way along the narrow streets of Jerusalem, through the massive wall at the city gate, to a place called Golgotha. I can hear women weeping and Jesus offering words of warning: “Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children” (Luke 23:28). The Savior knew destructive events would shortly come.

In my mind’s eye I can see the executioners going about their abhorrent, heartless tasks. I can hear the Savior, in the spirit of compassion, appealing for his crucifiers as he uttered, “Father, forgive them; for they know not what they do” (Luke 23:34).

As this brutal incident proceeded, one of the thieves also suffering crucifixion discerned something divine in the Savior’s demeanor and said to Jesus, “Lord, remember me when thou comest into thy kingdom.” Jesus responded with a promise only he could make: “Verily I say unto thee, To day shalt thou be with me in paradise” (Luke 23:42–43).

Picture in your minds a weeping mother and a devoted disciple invited past the centurion to the foot of the cross. Jesus, in his agony, looked down upon them and said to Mary, with an economy of words, “Woman, behold thy son!” and, looking steadily at John, said, “Behold thy mother!” (John 19:26–27.)

Who can forget the pleading voice calling out at about the ninth hour through the oppressive darkness that gripped the land, “My God, my God, why hast thou forsaken me?” (Mark 15:34.) The Father seemingly withdrew, allowing the Savior of mankind to complete his victory over death and sin.

I can imagine the bitter taste of the vinegar that was pressed to his lips when he said, “I thirst” (John 19:28), his one recorded response to physical suffering.

When the atoning sacrifice had been accepted, Jesus declared in a loud voice, “It is finished” (John 19:30). And then in final petition he said, “Father, into thy hands I commend my spirit” (Luke 23:46). His body sagged on the cross; Jesus gave up his life.

In the early morning darkness of the third day, Sunday, the first Easter, the earth began to quake. An angel rolled away the stone blocking the tomb and announced: “Fear not ye: for I know that ye seek Jesus, which was crucified.

“He is not here: for he is risen, as he said” (Matt. 28:2, 5–6).

Later in the morning, the grieving Mary Magdalene returned to the cold, dreary, empty tomb. She heard a familiar voice call, “Mary.” Turning, she saw the Lord and reached out to him. In a worshipful greeting, she lovingly declared, “Rabboni.” Jesus responded, “Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God” (John 20:16–17).

During the following forty days, the Savior frequently taught and ate with his Apostles. He concluded with the glorious charge: “Go ye therefore, and teach all nations, … teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Matt. 28:19–20).

Jesus Christ is the magnificent example of courage in hearkening to the will of the Father.

The wise Psalmist said, “Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord” (Ps. 31:24; emphasis added).

President Thomas S. Monson explained courage by saying, “Courage becomes a living and attractive virtue when it is regarded not as a willingness to die manfully, but the determination to live decently” (in Conference Report, Apr. 1972, p. 72).

In latter-day scriptures, the Lord often uses action words in the first sentences of his revelations. Interestingly, hearken is used a number of times in this fashion. We are counseled by the Lord, through the Prophet Joseph Smith, to behold, to hearken, to listen, to hear, in over sixty revelations.

May I tell you about a young man who had the courage to hearken. Elder Marion D. Hanks introduced us to Jay nearly twenty years ago at general conference. Elder Hanks described a twelve-year-old deacon whose body suffered from muscular atrophy. His loving father carried him as he passed the sacrament, gathered fast offerings, and went about his Scouting activities.

The remainder of Jay’s story exemplifies inspiration and courage. His body continued to suffer the ravages of his disease while his mind continued to be inquisitive and very bright. Because of his disease, Jay was unable to attend high school but rather had home study. He loved seminary and attended regularly. He was one of the speakers at his seminary graduation, addressing his classmates from his wheelchair. Jay’s positive approach to life and his cheery, radiant disposition were uplifting. Jay loved to attend dances. He made his wheelchair dance. He enjoyed music and often sang the hymns of the Restoration in beautiful, clear, melodic tones.

More than anything, Jay loved the Lord. When he turned nineteen, he wanted to hearken to the prophet’s request that every young man serve a mission. By this time, Jay spent much of his time on a soft mat on the living room floor of his home. Much of the muscle tissue of his body had wasted away. He desperately wanted to serve a mission. He found a way to serve in spite of his handicap. While lying on his back on the floor, he painstakingly prepared, with the help of some friends, over 150 copies of the Book of Mormon with his picture and testimony. They were sent to friends serving missions around the world for distribution. Jay received a letter from President Kimball expressing gratitude for his service and courage in hearkening to the call to missionary service.

Thanks to “angel” parents, Jay attended college. He was pushed by his dad from class to class. At times it was necessary for him to lie on a table at the rear of the classroom. He was an excellent student, receiving distinguished grades in difficult courses. Jay passed away three years ago, but his splendid example of one who courageously hearkened lives on.

Someone once said that the courageous man finds a way, and the ordinary man finds an excuse. Recently I learned of some courageous young people who hearkened to the counsel of their stake presidency.

In the Boise Idaho North Stake, a loving stake presidency helped their youth have a better understanding of the pitfalls of being continually bombarded by the degrading lyrics of many of today’s popular songs and the indecent images portrayed in some movies and videos. They were taught that these mediums can produce much that is positive, inspiring, uplifting, and attractive; or they can also desensitize the mind and make what is wrong and evil look normal, exciting, and acceptable.

Many of the young people hearkened to their stake presidency and courageously destroyed their tapes, discs, and videos which were not “virtuous, lovely, or of good report or praiseworthy” (A of F 1:13).

Young people, please don’t listen to music that contains ideas that contradict principles of the gospel. “Don’t listen to music that promotes Satanism or other evil practices, encourages immorality, uses foul and offensive language, or drives away the Spirit” (For the Strength of Youth, Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1990, p. 14).

Some may feel they are too intelligent or sophisticated to be influenced by the craftiness of Satan. What a tragic miscalculation. Nephi warned us of the perils of this misjudgment when he said: “O that cunning plan of the evil one! O the vainness, and the frailties, and the foolishness of men! When they are learned they think they are wise, and they hearken not unto the counsel of God. …

“But to be learned is good if they hearken unto the counsels of God” (2 Ne. 9:28–29; emphasis added).

President Hinckley said: “One of the great tragedies we witness almost daily is the tragedy of men of high aim and low achievement. Their motives are noble. Their proclaimed ambition is praiseworthy. Their capacity is great. But their discipline is weak. They succumb to indolence. Appetite robs them of will” (Ensign, May 1979, p. 65).

Perhaps the greatest obstacle to our ability to hearken courageously to the word of the Lord involves our egos, vain ambitions, and pride. It seems that the proud find it burdensome to hear and accept the instruction of God. We are told in Proverbs that “pride goeth before destruction” (Prov. 16:18). The proud are more anxious about man’s judgment than they are of God’s judgment.

You may remember a story about a ship’s captain who had a problem with his pride. One night at sea, this captain saw what looked like the light of another ship heading toward him. He had his signalman blink to the other ship: “Change your course 10 degrees south.” The reply came back, “Change your course 10 degrees north.” The ship’s captain answered: “I am a captain. Change your course south.” To which the reply came, “Well, I am a seaman first class. Change your course north.” This so infuriated the captain, he signaled back, “I say change your course south. I am on a battleship!” To which the reply came back, “And I say change your course north. I am in a lighthouse” (adapted and used with permission, HOPE Publications, Kalamazoo, Michigan).

Like the captain, if we fail to modify our course and purge ourselves of pride, we may find ourselves shipwrecked upon the shoals of life, unable to courageously hearken to the beckonings of the Savior to “come unto me” (Matt. 11:28). I like what Edgar A. Guest said in a few lines of his poem entitled 

“Equipment”:

Two arms, two hands, two legs, two eyes,

And a brain to use if you would be wise.

With this equipment they all began,

So start for the top and say, “I can.” …

You are the handicap you must face,

You are the one who must choose your place,

You must say where you want to go,

How much you will study the truth to know.

God has equipped you for life, but He

Lets you decide what you want to be. …

Courage must come from the soul within,

The man must furnish the will to win.

So figure it out for yourself, my lad,

You were born with all that the great have had,

With your equipment they all began.

 

Get hold of yourself, and say: “I can.”

 

May we all “get hold of [ourselves],” as Edgar Guest so beautifully suggests; and say, “I can be courageous in hearkening to the invitation of the Lord.” “Live in such a way that people who know you but don’t know Christ will want to know Christ because they know you” (author unknown). In the holy name of him for whose glorious resurrection and atoning sacrifice I express my deepest appreciation this Easter Sunday—even Jesus Christ—amen.

The Royal Law

 Marion D. Hanks

In the fourth chapter of the book of Alma is a line I cherish and would be worthy of: “The Spirit of the Lord did not fail him.” (Alma 4:15.)

Just a few yards from this beautiful Tabernacle where, since the 1860s, the Saints have gathered for conference is a visitors’ center. In that visitors’ center is visible through a wide, beautiful two-story window a Thorvaldsen Christus, carved after the pattern, a replica, of the original, which is in Copenhagen, Denmark, and is well known throughout the world as a classic representation of the Lord Jesus Christ. At the base of that statue are the words in Danish: Kommer Til Mig, “Come unto Me.”

That invitation is the central mission of The Church of Jesus Christ of Latter-day Saints. We desire to accept and to help others to accept the scriptural invitation to “come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption.” (Omni 1:26.) We know that he is “the way, the truth, and the life: [and that] no [one] cometh unto the Father, but by [him].” (John 14:6.)

My testimony is that Jesus Christ is the Son of God, the Only Begotten in the flesh, the Good Shepherd, our Exemplar; that he is our Advocate with the Father, our Redeemer, and our Savior.

With John of old we testify that “the Father sent the Son to be the Saviour of the world.” (1 Jn. 4:14.)

We rejoice in the wonderful welding in his life of principle and performance. The Savior taught precepts of spiritual perfection, and he practiced and applied them with perfection. He could with authority declare that he was the light and example the people should follow: “I have set an example for you. … I am the light which ye shall hold up—that which ye have seen me do.” (3 Ne. 18:16, 24.)

What he did, as we read in a splendid verse in the book of Matthew, was to go “about all Galilee, teaching … and preaching the gospel of the kingdom, and healing all manner of … disease.” (Matt. 4:23.) Matthew also recorded that, as he approached the final events of his earthly ministry, Jesus taught his followers the parable of the sheep and the goats, representing the judgment to come, in which he clearly identified those who will inherit “life eternal” and those who will “go away into everlasting punishment.” (Matt. 25:46.) The key difference was that those who should inherit the kingdom with him had developed the habit of helping, had experienced the joy of giving and the satisfaction of serving—they had responded to the needs of the hungry, thirsty, homeless, the naked, the sick, and those in prison. Well known are his words, the words of comfort to them: “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me” (Matt. 25:40), while to those who were condemned to “everlasting punishment” he made the sad pronouncement, “Inasmuch as ye did it not to one of the least of these, ye did it not to me” (Matt. 25:45; italics added)

.

Nothing would seem more clear than the high premium the Savior put upon selfless service to others as an indispensable element of Christian conduct and of salvation. Helping, giving, sacrificing are, or should be, as natural as growing and breathing.

Only recently I came upon a significant statement made by President Clark at this pulpit fifty-five years ago concerning these matters:

“When the Savior came upon the earth he had two great missions; one was to work out the Messiahship, the atonement for the fall, and the fulfilment of the law; the other was the work which he did among his brethren and sisters in the flesh by way of relieving their sufferings. … He left as a heritage to those who should come after him in his Church the carrying on of those two great things—work for the relief of the ills and the sufferings of humanity, and the teaching of the spiritual truths which should bring us back into the presence of our Heavenly Father.” (J. Reuben Clark, Jr., in Conference Report, Apr. 1937, p. 22.)

His divine messiahship is the matter of first magnitude for us. It is the center of our considerations at this conference, of our religion, of our lives. The Book of Mormon declares plainly that “it is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation.” (Hel. 5:12.)

Jesus plainly taught that we have an indispensable personal part in qualifying for the fulfillment of our high eternal possibilities. The Atonement, free gift that it is, requires that the gift be received in the way he prescribed, and he gave us the pattern. John writes that “Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.” (Mark 1:9.) The sacred ordinance was confirmed by the Spirit, and the Father spoke from heaven, saying, “This is my beloved Son, in whom I am well pleased.” (Matt. 3:17.) As he commenced his public ministry, “Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.” (Matt. 4:17.) He said to Nicodemus the Pharisee: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” (John 3:5; see John 3:1–9.)

The scriptures plainly teach that there is more to Christ’s gospel plan than is frequently declared. Peter and the others understood these truths very well. After those at Pentecost had been touched in their hearts by the Spirit and by Peter’s powerful testimony, they said, “Men and brethren, what shall we do?” (Acts 2:37.)

Peter’s answer was plain and understandable: “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” (Acts 2:38.)

President Clark in the statement earlier quoted referred to the vital second mission of Christ—that unselfish work “for the relief of the ills and the sufferings of humanity,” which the Master plainly declared to be as important as the other elements of his message in our qualifying for eternal life. In the Sermon on the Mount and throughout his teachings he made it clear that he and our Father are concerned with what kind of people we are! The sermon concluded, you will remember, with the parable about a house built on a foundation of stone and another built on sand. (See Matt. 7:24–27.)

Jesus referred repeatedly to the old law by which they had been governed—and then fitted those teachings into the higher and holier context of the law of love he had come to invoke among God’s children. He was not content with the old levels of concept and conduct. He wanted those who were the salt of the earth, the light of the world, to rise to nobler heights than the old law had required: “Ye have heard that it was said by them of old time, … But I say unto you.” (Matt. 5:21–22.) He taught them that “except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.” (Matt. 5:20.)

Then came the direct question: “What do ye more than others?” (Matt. 5:47.) His teachings explain the kind of people we are expected to be, in our relationships not only with the Almighty but with our families and others, and with ourselves.

Christ established the standard of our responsibility as he answered the contentious questioner who asked, “Which is the great commandment in the law?” (Matt. 22:36.) Jesus said that love of God with heart, soul, and mind is “the first and great commandment” (Matt. 22:38), and love of neighbor the second like unto it and added, “On these two commandments hang all the law and the prophets” (Matt. 22:40).

The Apostle James called the second great commandment the “royal law” (James 2:8), and Paul told the Galatians that “all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself” (Gal. 5:14).

The parable of the good Samaritan supplied the answer to the lawyer’s next question, the one that followed, “And who is my neighbour?” (Luke 10:29.) The Samaritan alone of three passersby mentioned gave the help he did because that was the kind of man he was. He had acquired the habit of helpfulness through persistent experience helping, noticing needs, and reaching out in response to them.

In the challenging times in which we live, remarkable evidence of man’s humanity yet abounds. It is seen in help being offered in compassionate service in every ward and stake in the Church through our Relief Society ladies, Young Women’s and children’s groups, priesthood quorums, home and visiting teachers, Boy Scouts; in the fact that every missionary across the earth, as part of his calling, is committed to regular community service, Christian service. It is seen in the great work of our young representatives in the refugee camps. The Church itself has responded to large-scale needs locally and nationally and internationally, and as Christian individuals and families we are striving to understand and carry out our heaven-mandated responsibilities to “walk uprightly before God, imparting to one another … according to … needs and … wants.” (Mosiah 18:29.)

Shortly before his death Joseph Smith wrote these words: “[We are] to feed the hungry, to clothe the naked, to provide for the widow, to dry up the tear of the orphan, to comfort the afflicted, whether in this church, or in any other, or in no church at all, wherever [we find] them.” (Times and Seasons, 16 Mar. 1842, p. 732.)

In recent days we have had the honor of having again in our home as a guest a noble, quiet man from Mali, West Africa, an elder in the Church, who has taught his people how to dig wells for themselves and how to use the water on gardens which miraculously produce fresh vegetables and grain that grow on land which heretofore has grudgingly yielded only meager crops of millet. Literacy and health programs have been introduced.

Many other special examples of the strength of Christ’s mission crowd the memory. I share just one or two. Some years ago I was privileged to dedicate a chapel built by the Church in the Kalaupapa leper colony on the island of Molokai in the Hawaiian Islands. The experience was tender and touching and unforgettable.

A musical number by the branch choir, comprising most of the members of the branch, was a poignant highlight. They came forward haltingly from the congregation, many being helped by others to the front of the small, attractive building. They arranged themselves in choir grouping, some of them literally leaning for support against each other. The sight was one that will linger in memory. Many were blind and many halt and lame. They literally supported each other as they sang hymns of praise and thanksgiving to God.

There were a lot of tears at Kalaupapa that day.

As Easter time approaches, let me share with you the tender story of an eleven-year-old boy named Philip, a Down’s syndrome child who was in a Sunday School class with eight other children.

Easter Sunday the teacher brought an empty plastic egg for each child. They were instructed to go out of the church building onto the grounds and put into the egg something that would remind them of the meaning of Easter.

All returned joyfully. As each egg was opened there were exclamations of delight at a butterfly, a twig, a flower, a blade of grass. Then the last egg was opened. It was Philip’s, and it was empty!

Some of the children made fun of Philip. “But, teacher,” he said, “teacher, the tomb was empty.”

A newspaper article announcing Philip’s death a few months later noted that at the conclusion of the funeral eight children marched forward and put a large empty egg on the small casket. On it was a banner that said, “The tomb was empty.”

With John of old, we bear especial witness and testify that “the Father sent the Son to be the Saviour of the world” (1 Jn. 4:14) and that a major purpose of his sacred mission was to teach us how to love and serve one another.

I thank God for the Holy Savior, for the compassionate Christ, in the name of Jesus Christ, amen.

The Victory Over Death

President Hinckley

What a glorious time of the year is Easter! Easter is the day when we, with Christian people everywhere, celebrate the most significant event in human history—the Resurrection from the grave, the return to life from death, of the Son of God. Among all the facts of mortality, nothing is so certain as its deathly end. How tragic, how poignant is the sorrow of those left behind. The grieving widow, the motherless child, the father bereft and alone—all of these can speak of the wounds of parting.

But thanks be to God for the wonder and the majesty of His eternal plan. Thank and glorify His Beloved Son, who, with indescribable suffering, gave His life on Calvary’s cross to pay the debt of mortal sin. He it was who, through His atoning sacrifice, broke the bonds of death and with godly power rose triumphant from the tomb. He is our Redeemer, the Redeemer of all mankind. He is the Savior of the world. He is the Son of God, the Author of our salvation.

“If a man die, shall he live again?” (Job 14:14). This is the great universal question framed by Job. He spoke what every other living man or woman has pondered. The Christ alone, of all the millions who up to that time had walked the earth, was the first to emerge from the grave triumphant, a living soul complete in spirit and body. He became “the firstfruits of them that slept” (1 Cor. 15:20). Were greater words ever spoken than those of the angel that first resurrection morn: “Why seek ye the living among the dead?” (Luke 24:5). “He is not here: for he is risen, as he said” (Matt. 28:6).

His death sealed the testimony of His love for all mankind. His Resurrection opened the gates of salvation to the sons and daughters of God of all generations.

In all of history there has been no majesty like His majesty. He, the mighty Jehovah, condescended to be born to mortal life in a stable of Bethlehem. He grew as a boy in Nazareth and “increased in wisdom and stature, and in favour with God and man” (Luke 2:52).

His Crucifixion

He was baptized by John in the waters of Jordan, “and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

“And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matt. 3:16–17).

During the three years of His earthly ministry, He did what none other had ever done before; He taught as none other had previously taught.

Then came His time to be offered. There was the supper in the Upper Room, His last with the Twelve in mortality. As He washed their feet, He taught a lesson in humility and service they would never forget. There followed the suffering of Gethsemane, “which suffering,” He said, “caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit” (D&C 19:18).

He was taken by rough and crude hands, and in the night, contrary to the law, was brought before Annas, and then Caiaphas, the wily and evil officer of the Sanhedrin. There followed early the next morning the second appearance before this scheming, vicious man. Then He was taken to Pilate, the Roman governor, to whom his wife said in warning, “Have thou nothing to do with that just man” (Matt. 27:19). The Roman, thinking to evade responsibility, sent Him to Herod, the corrupt, debauched, and evil tetrarch of Galilee. Christ was abused and beaten. His head was crowned with sharp and platted thorns; a mocking robe of purple was thrown upon His bleeding back. Again he was taken before Pilate, to whom the mob cried, “Crucify him, crucify him” (Luke 23:21).

With stumbling steps He walked the way to Golgotha, where His wounded body was nailed to the cross in the most inhumane and pain-ridden method of execution that sadistic minds could conjure.

Yet He cried out, “Father, forgive them; for they know not what they do” (Luke 23:34).

The hours passed as His life ebbed in pain. The earth shook; the veil of the temple was rent. From His parched lips came the words, “Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost” (Luke 23:46).

It was over. His mortal life was finished. He had offered it as a ransom for all.

Victory over Death

Gone were the hopes of those who loved Him. Forgotten were the promises He had made. His body was hurriedly but tenderly placed in a borrowed tomb on the eve of the Jewish Sabbath. That Sabbath came and went. Then, early in the morning of Sunday, Mary Magdalene and other women came to the tomb. They wondered as they hurried how the stone might be rolled from the door of the sepulchre. Arriving, they saw an angel, who spoke to them: “I know that ye seek Jesus, which was crucified.

“He is not here: for he is risen, as he said” (Matt. 28:5–6).

It had never before happened. The empty tomb was the answer to the question of the ages. Well did Paul say: “O death, where is thy sting? O grave, where is thy victory?” (1 Cor. 15:55).

The miracle of that resurrection morning, that first Easter Sunday, is a miracle for all mankind. It is the miracle of the power of God, whose Beloved Son gave His life to atone for the sins of all, a sacrifice of love for every son and daughter of God. In so doing He broke the seals of death.

All of us will die. But that will not be the end. Just as He in the spirit world taught those who were capable of being taught, even so shall each of us continue as individual personalities capable of learning and teaching and other activities.

And just as He took up His body and came forth from the tomb, even so shall all of us enjoy a reunion of body and spirit to become living souls in the day of our own resurrection.

We rejoice, therefore, as do many, and as should all mankind, when we remember the most glorious, the most comforting, the most reassuring of all events of human history—the victory over death.

The Reality of the Resurrection

To all the world we bear solemn witness. We have read the testimony of those who participated in the experiences of those three days of pain, of sorrow, and of rejoicing. We have read of the sufferings endured by those who testified of these things and of their willingness to give their own lives rather than deny the truth of that which they had seen. We have read the testimony of those in Palestine and of those in the New World who were visited by the risen Lord. The Spirit has borne witness within our hearts concerning the truth of these testimonies.

We also have the testimony of one who, in the opening of this dispensation, spoke with the living Christ and with His Eternal Father, and who gave his own life to seal that testimony with his blood. Declared he in words of soberness:

“And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives!

“For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father—

“That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God” (D&C 76:22–24).

In solemnity, and with understanding of the gravity of that which we say, we add our witness to all the world of the reality of the Resurrection, that this same Jesus who rose from the grave ascended into heaven. We declare that in this dispensation of time He returned to restore to earth the pristine gospel which He had taught while walking among men, that with that restoration has come further certain witness of His reality, and has come also the holy priesthood, given to men, which is exercised in His name. This is our testimony, which we bear in the name of Jesus Christ, and we invite all mankind to accept it so that they may rejoice in the blessings that come from following the teachings of our resurrected Lord, the Savior of mankind.

Christ, Our Passover

President Hunter

I believe it is safe to say that Passover is without equal in the Jewish calendar of celebrations. It is the oldest of the Jewish festivals, celebrating an event in advance of receiving the traditional Mosaic Law. It reminds every generation of the return of the children of Israel to the promised land and of the great travail in Egypt which preceded it. It commemorates the passage of a people from subjection and bondage to freedom and deliverance. It is the Old Testament festival of springtime when the world of nature awakens to life, growth, and fruition.

Passover is linked with the Christian observance of Easter which we celebrate this weekend in this great conference of The Church of Jesus Christ of Latter-day Saints. The Passover in the Old Testament and Easter in the New Testament testify of the great gift God has given and of the sacrifice that was involved in its bestowal. Both of these great religious commemorations declare that death would “pass over” us and could have no permanent power upon us, and that the grave would have no victory.

In delivering the children of Israel out of Egypt, Jehovah himself spoke to Moses out of the burning bush at Sinai saying:

“I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows …

“Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.” (Ex. 3:7, 10.)

Because Pharoah was unyielding, many plagues were brought upon Egypt, but still “the heart of Pharaoh was hardened, neither would he let the children of Israel go.” (Ex. 9:35.)

In response to that refusal by Pharaoh, the Lord said, “And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts.” (Ex. 11:5.)

As a protection against this last and most terrible punishment inflicted upon the Egyptians, the Lord instructed Moses to have the children of Israel take to them every man a lamb without blemish.

“And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it.

“And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. …

“And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord’s passover. 

…

“And it shall come to pass, when your children shall say unto you, What mean ye by this service?

“That ye shall say, It is the sacrifice of the Lord’s passover, who passed over the houses of the children of Israel in Egypt.” (Ex. 12:7–8, 11, 26–27.)

After the Israelites had escaped from Pharaoh’s grasp and death came to the firstborn of the Egyptians, the Israelites eventually crossed over Jordan. It is recorded that “the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho.” (Josh. 5:10.) And so it was with Jewish families year after year thereafter, including the family of Joseph and Mary and the young boy, Jesus.

When Jesus was but twelve years old, he went to Jerusalem with his parents to take part in the Passover celebration. Luke’s account tells us that Jesus remained behind in the temple after his parents had departed for home. They returned with fear and anxiety to find him among the doctors of the law “both hearing them, and asking them questions.” (Luke 2:46.) Luke records that all who “heard him were astonished at his understanding and answers.” (Luke 2:47.)

Could it have been possible that Jesus was teaching these older and formally trained men about the meaning of the Passover just celebrated? Would it have surprised them that one so young and seemingly inexperienced would have known so much about the meaning of that fateful night in Egypt so long ago and so far away? Would they have been amazed at his knowledge of the lamb and the blood and the firstborn and the sacrifice? The scriptures are silent on such questions.

As the Gospel of John makes clear, the feast of the Passover marked significant milestones during the mortal ministry of Christ. At the first Passover in his ministry, Jesus made his mission known by purifying the temple when he drove from its portals the money changers and those who sold animals. In the second Passover Jesus manifested his power by the miracle of the loaves and fishes. Christ here introduced the symbols that would later have even greater meaning in the Upper Room. “I am the bread of life,” he said. “He that cometh to me shall never hunger; and he that believeth on me shall never thirst.” (John 6:35.)

Of course, it would be the feast of his last Passover that would give full expression to this ancient celebration. By that final week of his mortal ministry, Jesus knew clearly what this particular Passover would mean to him. Trouble was already in the air. Matthew records:

“When Jesus had finished all these sayings, he said unto his disciples,

“Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.” (Matt. 26:1–2.)

Knowing full well what awaited him, Jesus asked Peter and John to make arrangements for the paschal meal. He told them to ask of the master of a local house, “Where is the guestchamber, where I shall eat the passover with my disciples?” (Luke 22:11.)

The loneliness of his birth was to be, in a sense, duplicated in the loneliness of his death. Foxes had holes and birds had nests, but the Son of Man had nowhere to lay his head either in his nativity or in his last hours of mortality.

Finally, preparations for the Passover meal were complete, in keeping with nearly fifteen hundred years of tradition. Jesus sat down with his disciples and, after the eating of the sacrificial lamb and of the bread and wine of this ancient feast, he taught them a newer and holier meaning of that ancient blessing from God.

He took one of the flat, round loaves of unleavened bread, said the blessing over it, and broke it into pieces that he distributed to the Apostles, saying: “This is my body which is given for you: this do in remembrance of me.” (Luke 22:19.)

As the cup was being poured, he took it and, giving thanks, invited them to drink of it, saying, “This cup is the new testament in my blood, which is shed for you.” (Luke 22:20.) Paul said of it: “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.” (1 Cor. 11:26.)

The bread and wine, rather than the animals and herbs, would become emblems of the great Lamb’s body and blood, emblems to be eaten and drunk reverently and in remembrance of him forever.

In this simple but impressive manner the Savior instituted the ordinance now known as the sacrament of the Lord’s Supper. With the suffering of Gethsemane, the sacrifice of Calvary, and the resurrection from a garden tomb, Jesus fulfilled the ancient law and ushered in a new dispensation based on a higher, holier understanding of the law of sacrifice. No more would men be required to offer the firstborn lamb from their flock, because the Firstborn of God had come to offer himself as an “infinite and eternal sacrifice.”

This is the majesty of the Atonement and Resurrection, not just a passover from death, but a gift of eternal life by an infinite sacrifice as so beautifully stated by Amulek:

“For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice.” (Alma 34:10.)

At this Easter season, I bear testimony of the Firstborn of God, who made that sacrifice, who has “borne our griefs, and carried our sorrows,” who “was wounded for our transgressions” and “was bruised for our iniquities.” (Isa. 53:4–5.) Of the divine nature of this Redeemer and Savior of all mankind I testify, in his name, Jesus Christ, amen.