Chapter Four: Doctrines,

Principles, and Applications:A

Framework for Gospel Learning
Learning is central to the plan of salvation, to our happiness in
mortality, and to our eternal progress. In this chapter, a basic and
flexible framework for learning about gospel learning is introduced
and explained. The framework includes three basic elements:
doctrines, principles, and applications.

Doctrines

A gospel doctrine is a truth—a truth of salvation revealed by a

loving Heavenly Father. Gospel doctrines are eternal, do not
change, and pertain to the eternal progression and exaltation of
Heavenly Father’s sons and daughters. Doctrines such as the nature
of the Godhead, the plan of happiness, and the Atonement of Jesus
Christ are foundational, fundamental, and comprehensive. The core
doctrines of the gospel of Jesus Christ are relatively few in
number.
Gospel doctrines answer the question of “why?” For example,
the doctrine of the plan of happiness answers the questions of why
we are here upon the earth, why marriage between a man and a
woman is ordained of God, and why the family is central to the
Creator’s plan for the eternal destiny of His children. The doctrine
of the Godhead helps us to understand why we are to become
perfect even as our Father in Heaven and His Son Jesus Christ are
perfect (see Matthew 5:48; 3 Nephi 12:48). The doctrine of the
Atonement explains why Jesus Christ is our mediator and advocate
with the Father (see 1 Timothy 2:5; Doctrine and Covenants 45:3).
 The doctrines of the restored gospel are found in the standard
works of The Church of Jesus Christ of Latter-day Saints, in the
teachings of the living prophets and apostles, and in the authorized
declarations and proclamations of the First Presidency and the
Quorum of the Twelve Apostles. Ultimately, however, only the
President of the Church and the Quorum of the First Presidency
have the authority to define the doctrines of the Church.
Each of the first three articles of faith emphasizes a
fundamental doctrine of the restored gospel of Jesus Christ. Both
the content and sequence of the doctrines presented in the articles
of faith are instructive. For example, the first article of faith
focuses upon the Godhead.
“We believe in God, the Eternal Father, and in His Son, Jesus
Christ, and in the Holy Ghost” (Articles of Faith 1:1).
The second article of faith highlights the plan of salvation and
the role of the Atonement in overcoming the consequences of the
fall of Adam.
“We believe that men will be punished for their own sins, and
not for Adam’s transgression” (Articles of Faith 1:2).
And the third article of faith focuses upon the plan of salvation
and the role of the Savior’s Atonement in overcoming our
individual sins and mortal weaknesses.
“We believe that through the Atonement of Christ, all
mankind may be saved, by obedience to the laws and ordinances of
the Gospel” (Articles of Faith 1:3).
Gospel doctrines are a supernal source of power and influence
for good. President Boyd K. Packer has explained:
“True doctrine, understood, changes attitudes and behavior.
The study of the doctrines of the gospel will improve behavior
quicker than a study of behavior will improve behavior.
Preoccupation with unworthy behavior can lead to unworthy
behavior. That is why we stress so forcefully the study of the
doctrines of the gospel” (“Little Children,” 17).
 Two important words in President Packer’s statement should
be highlighted. First, true doctrine changes attitudes and behavior.
True suggests doctrine that comes from God and is correct and
accurate. The sources of such doctrine are the authorized teachings
of the Lord’s anointed servants and the scriptures. False doctrines,
personal opinions and speculation, and gospel “hobbies” do not
and cannot produce the same righteous effect upon our outlook and
conduct.
Second, true doctrine that is understood changes attitudes and
behavior. Interestingly, President Packer did not teach that simply
knowing true doctrine changes us. Rather, doctrine must be
understood. As we discussed in chapter 2, the word understanding
in the scriptures frequently is linked to and associated with the
heart and refers to a revealed result or conclusion. Thus, true
doctrine confirmed in the heart as true by the witness of the Holy
Ghost changes attitudes and behavior. Knowing true doctrine is
necessary but is not sufficient. Understanding true doctrine both in
our minds and in our hearts is essential to righteous attitudes and
actions.
Basic gospel doctrines are the spiritual foundation for all that
we learn, teach, and do—and a vital source of power and strength
as we strive to become what the Lord would have us become. For
example, the eternal importance of gender and of eternal marriage
can be properly understood only within the context of our
Heavenly Father’s plan of happiness. Emphasizing the institution
of marriage without linking it adequately to the simple and
fundamental doctrine of the plan cannot provide sufficient
direction, protection, and hope in a world confused about these
vital issues. A knowledge and testimony of the plan of salvation
lead men and women to hope and prepare for marriage in the house
of the Lord, strengthen their commitment to honor the covenant of
eternal marriage, and overcome fear and uncertainty that cause
some to avoid or postpone marriage. As we learn from the
teachings of Alma, God gave unto the children of men
commandments after having made known unto them the plan of
redemption (see Alma 12:32).
In the times in which we do now and will yet live, only the
restored gospel of Jesus Christ provides the answers to the
eternally important why questions—the questions of the soul.
Answers to all of the why questions we might ask have not been
revealed, but the answers to the most fundamental why questions
are readily available in the doctrine of Christ.

Principles

A gospel principle is a doctrinally based guideline for the

righteous exercise of moral agency. Principles are subsets or
components of broader gospel truths. Principles provide direction.
Correct principles always are based upon and arise from doctrines,
do not change, and answer the question of “what?” Many
principles can grow out of and be associated with a single doctrine,
as illustrated in Figure 1.

A principle is not a behavior or a specific action. Rather,

principles provide basic guidelines for behavior and action. For
example, the fourth article of faith states,
“We believe that the first principles and ordinances of the
Gospel are: first, Faith in the Lord Jesus Christ; second,
Repentance; third, Baptism by immersion for the remission of sins;
fourth, Laying on of hands for the gift of the Holy Ghost” (Articles
of Faith 1:4; emphasis added).
The first three articles of faith identify fundamental doctrines
of the restored gospel. The fourth article of faith, however, links
principles—as guidelines of what to do—to doctrine. The first two
principles that flow from the doctrine of the Atonement are faith in
the Lord Jesus Christ and repentance. The Atonement explains the
why, and the principles focus upon the what. Thus, the principles
of faith in Christ and repentance provide the necessary guidance so
the Atonement can become efficacious in our lives.
Elder Dallin H. Oaks illustrated the importance of principles
in his teaching to the Aaronic Priesthood holders of the Church in a
general conference priesthood meeting. He described the principle
of non-distraction and indicated that a holder of the Aaronic
Priesthood would never want to do anything in appearance or
behavior that would distract any member of the Church from his or
her worship and renewal of covenants. He also emphasized the
related principles of orderliness, cleanliness, reverence, and
dignity.
Interestingly, Elder Oaks did not provide for the young men a
lengthy list of things “to do” and “not to do.” Rather, he explained
the principle with the expectation that the young men and their
parents and teachers could and should use their own judgment and
inspiration to follow the guideline.
“I will not suggest detailed rules, since the circumstances in
various wards and branches in our worldwide Church are so
different that a specific rule that seems required in one setting may
be inappropriate in another. Rather, I will suggest a principle based
on the doctrines. If all understand this principle and act in harmony
with it, there should be little need for rules. If rules or counseling
are needed in individual cases, local leaders can provide them,
consistent with the doctrines and their related principles” (“The
Aaronic Priesthood and the Sacrament,” 39).
The Prophet Joseph Smith emphasized the guiding power of
principles when he was asked how he was able to lead and govern
the Latter-day Saints so effectively. He answered, “I teach them
correct principles, and they govern themselves” (quoted by John
Taylor, Millennial Star, 15 November 1851, 339).

Applications

Applications are the actual behaviors, action steps, practices,

or procedures by which gospel doctrines and principles are enacted
in our lives. Whereas doctrines and principles do not change,
applications appropriately can vary according to needs and
circumstances. Applications answer the question of “how.” Many
applications can grow out of and be associated with a single
principle. In Figure 2, please note the large number of behaviors
and specific action steps that grow out of the principle of faith in
the Lord Jesus Christ.
 The principle of non-distraction as taught by Elder Oaks, for
example, can be applied appropriately as Aaronic Priesthood
holders avoid extremes in clothing, haircuts, speech, and behavior.
The potential and specific types of distractions to be avoided
obviously may vary from Alabama to Africa to Argentina.
Although the principle always remains the same, the applications
may vary according to need and circumstances.

Using the Framework

The framework of doctrines, principles, and applications is a

flexible tool that can be used to enhance our gospel learning and
can be a useful aid as we apply the principle of prayerful inquiry
and the pattern of asking, seeking, and knocking.
Please do not view and use the framework as a rigid set of
definitions or as a formula that leads to “correct” answers about
which applications and principles are associated with particular
gospel doctrines. In fact, some readers may eagerly anticipate an
appendix at the end of this book in which an authoritative and
exhaustive categorization of doctrines, principles, and applications
is presented. However, no definitive list exists that correctly
identifies and classifies all gospel doctrines and principles. And
frankly, such a list would be of little value. Rather, the purpose of
the framework is for you to explore, to experiment, and to exercise
faith in the Lord as you learn for yourself “the doctrine of the
kingdom” (Doctrine and Covenants 88:77) and come to “know of
the true points of [the Savior’s] doctrine” (3 Nephi 21:6) by asking
questions and searching for answers.
Some doctrines, such as the nature of the Godhead and the
Atonement, clearly are doctrines that answer the question of
“why.” And some principles, such as faith in Jesus Christ and
repentance, are principles that directly answer the question of
“what.” But some gospel topics seemingly could be categorized
appropriately as either doctrines or principles. For example, is
obedience a doctrine or a principle? Is scripture study a principle
or an application? These are precisely the kinds of searching
questions the framework is intended to help us identify and
explore.
If one uses the plan of happiness as a doctrinal starting point,
then obedience can be interpreted as a principle linked to the plan
(see Figure 3).

However, if obedience is used as the starting point, then a

different series of questions must be addressed and different
answers are obtained (see Figure 4).
 If one uses the principle of “treasure up in your minds
continually the words of life” (Doctrine and Covenants 84:85) as a
starting point, then using the method of researching specific topics
in daily scripture study may be viewed as an application (see
Figure 5).
 However, if scripture study is used as a principle and as the
starting point, then a different series of questions must be
addressed, and different answers are obtained (see Figure 6).
 Please do not become frustrated by the fact that what appears
to be a doctrine in one example may legitimately be considered to
be a principle in another illustration—or a principle as an
application. Doctrines, principles, and applications are not discrete,
separate, and unrelated truths that can easily be arranged in a chart
or a spreadsheet. Rather, they are often overlapping and
interrelated truths, as shown in Figure 7.
 Remember that the primary purpose of the framework is to
help a learner employ the pattern of asking, seeking, and knocking.
Do not be too concerned or worried about quickly finding the right
answer. Rather, focus upon asking the right questions. If the
questions are right, then we are much more likely to obtain
inspired and insightful answers as we work, ponder, search, and
pray.

In What Ways Does the Framework Help Me to Learn?

At this point in the chapter, you likely are asking yourself a

valid and important question. In what ways does this framework
help a person learn and live gospel truths? Some perspective about
the distinctive dispensation in which we are living can help to
answer this vital question.
The greatest and last of all gospel dispensations was
introduced through the Prophet Joseph Smith. It was necessary in
this final dispensation “that a whole and complete and perfect
union, and welding together of dispensations, and keys, and
powers, and glories should take place, and be revealed from the
days of Adam even to the present time. And not only this, but
those things which never have been revealed from the foundation
of the world, but have been kept hid from the wise and prudent,
shall be revealed . . . in this, the dispensation of the fulness of
times” (Doctrine and Covenants 128:18). The Prophet Joseph
explained, “All the ordinances and duties that ever have been
required by the Priesthood, under the directions and
commandments of the Almighty in any of the dispensations, shall
all be had in the last dispensation, . . . bringing to pass the
restoration spoken of by the mouth of all the Holy Prophets”
(Teachings: Joseph Smith, 511).
Joseph further proclaimed that preparatory to the Second
Coming of the Lord Jesus Christ, “the dispensation of the fullness
of times will bring to light the things that have been revealed in all
former dispensations; also other things that have not been before
revealed” (Teachings: Joseph Smith, 510–11). As the Apostle Paul
declared, “In the dispensation of the fulness of times [God will]
gather together in one all things in Christ, both which are in
heaven, and which are on earth; even in him” (Ephesians 1:10).
Thus, the overarching purpose of this concluding dispensation
is to gather together in one all things in Christ. Let me suggest that
the principle of gather together in one applies in a practical way to
our daily learning and living of the gospel.
Some members of the Church seem to compartmentalize the
restored gospel into a lengthy list of things to do—as separate and
unrelated “applications” to be accomplished and checked off.
Daily scripture study—check. Personal and family prayer—check.
Tithing—check. Family home evening—check. Temple
attendance—check. Home and visiting teaching—check. But the
purification, the joy, the happiness, the continuing conversion, and
the spiritual power and protection that come from “yielding [our]
hearts unto God” (Helaman 3:35) cannot be obtained merely by
performing and checking off all of the gospel things we are
supposed to do. Consistently completing the various tasks without
experiencing the mighty change of heart and becoming more
devoted disciples will not produce the spiritual strength we need to
withstand the evils and opposition of the latter days. Rather, the
power of the Savior’s gospel to bless and guide us comes from the
connectedness and interrelatedness of its doctrines, principles, and
practices. Only as we gather together in one all things in Christ
can we diligently strive to become what God desires us to become
(see Matthew 5:48; 3 Nephi 12:48). And the framework of
doctrines, principles, and applications is a tool that can help us
investigate and learn about the interrelatedness of gospel truths and
practices.
As we learn and link the revealed truths from all
dispensations, we receive eyes that can see and ears that can hear
(see Doctrine and Covenants 136:32). The gospel is not a routine
checklist comprised of discrete tasks; it is a magnificent tapestry of
truth “fitly framed” (Ephesians 2:21) and woven together.
The principle of gather together in one can aid us in changing
the conventional checklist into a unified, integrated, and complete
whole and in receiving the transforming power of the gospel of
Jesus Christ in our daily lives. Let me provide several examples of
what I am suggesting.
In our homes and classes, we frequently learn about the great
plan of happiness, the infinite Atonement, moral agency,
individual accountability, and sacred covenants. Typically,
however, these vital doctrines and principles are considered
separately rather than in relation to each other. As we gather
together in one these eternal truths, we see and hear more clearly
our relationship to the Father and the Son, our divine potential and
destiny as sons and daughters of God, the nature of eternal
progression, and the simplicity, order, and beauty of the Father’s
plan (see Alma 42:4–9, 14–23).
In our homes and classes we frequently discuss and learn
about sacrifice, obedience, and consecration. Typically, however,
these important principles are considered separately rather than in
relation to each other. As we gather together in one these related
truths, we see more clearly the pathway of discipleship and hear
the admonitions to come unto the Savior, to bridle all of our
passions (see Alma 38:12), “to perform every word of command
with exactness” (Alma 57:21), to strip ourselves of pride (see
Alma 5:28), and to “offer [our] whole souls as an offering unto
him” (Omni 1:26).
In our homes and classes we frequently emphasize the
importance of regular scripture study, personal and family prayer,
and Church attendance. Typically, however, these important
practices are considered separately rather than in relation to each
other. As we gather together in one these complementary habits of
holiness, we hear more clearly the priesthood injunction to
“receive the Holy Ghost.” We recognize these sincere practices as
essential in inviting the Spirit of the Lord into our lives. Studying,
praying, and worshipping are not isolated and independent items
on a checklist of things to do. Rather, each of these righteous
practices is an important element in an overarching spiritual quest
to fulfill the mandate to receive and retain the Holy Ghost.
Fundamentally, all gospel teachings and activities are centered on
coming unto the Savior and having the power of the Holy Ghost in
our lives.
In the Church we have quorums, auxiliaries, effective
programs, and inspiring meetings. Typically, however,
organizations and functions are considered separately rather than in
relation to each other. As we gather together in one all of the
program purposes and reasons for gathering, we see and hear more
clearly the role of these vital activities in knitting our hearts
“together in unity and in love” (Mosiah 18:21) and in caring for the
temporal and spiritual needs of our brothers and sisters. Programs
and meetings are not events to be managed; rather, they are
opportunities to minister to individuals and families.
Priesthood authority, priesthood keys, and eternal truths have
been restored to the earth in the dispensation of the fulness of
times. The fulness of the Savior’s gospel and the work of His
Church have been reestablished and are rolling forth throughout
the world. Today you and I have vital roles to play in enlarging the
borders of Zion (see Doctrine and Covenants 82:14). In this final
dispensation we are responsible to gather together in one eternal
truths about the Father’s plan and the Savior’s Atonement, about
ordinances, covenants, discipleship, and the constant
companionship of the Holy Ghost, and about knitting our hearts
together in unity and in love by fulfilling our divine duty to serve
and rescue the one.
The framework of doctrines, principles, and applications can
assist us in asking, seeking, and knocking in such a way that we
more effectively gather together all things in one, in Christ—in this
the dispensation of the fulness of times.

Important Questions to Ponder

Consider the following question—and answer it honestly and

candidly. Please do not quickly give the obviously appropriate
answer or the response you think you should give. Take a few
moments to reflect on “things as they really are” (Jacob 4:13)
before answering.
“In your living of the gospel of Jesus Christ and in your
serving and teaching both at home and in the Church, have you
focused primarily on doctrines, on principles, or on applications?”
I have asked this question of tens of thousands of members of
the Church, including priesthood and auxiliary leaders all over the
world. The consistency of their answers is stunning. My posing of
the question typically engenders a few moments of awkward
silence. And then heads begin to nod and with knowing smiles
come the responses, nearly always: “applications.” It is interesting
to me how reluctant members usually are to acknowledge the
actual answer to this question—even though the answer almost
always is recognized immediately.
Now please ponder some additional questions.
“Why? Why do many members tend typically to focus on
applications more than on doctrines and principles?”
Here is a sample of some of the answers I have received to
this follow-up question.
“Focusing upon applications is easier.”
“Applications are more tangible.”
“I can control applications.”
“I can accomplish things quicker by focusing on applications.”
“My professional experience has taught me to get things done
and make things happen—so I gravitate to applications.”
“I am not comfortable teaching doctrine.”
“I do not know the doctrine well enough to teach it with
confidence.”
Somehow we seem to be drawn to applications as the primary
way to “fix” things, to make life better, to be “doers of the word,”
to achieve desired outcomes, and to help the Church operate
effectively. And far too often we emphasize applications without
the necessary understanding and divorced from the doctrinal
context.
We may focus on applications because we like to believe and
feel like we are in control, because we have confidence in our own
experience and expertise—“the arm of flesh” (2 Nephi 4:34)—or
because we are only doing what we have seen other teachers and
leaders do. We may think as we serve in a quorum or auxiliary, “I
am going to make this happen; I am going to manage this the right
way.” We all would do well to remember that The Church of Jesus
Christ of Latter-day Saints is the Lord’s Church, and He is able to
do His own work (see 2 Nephi 27:20).
I find it both noteworthy and troubling that in the dispensation
of the fulness of times, a season in the history of the world during
which all things are to be gathered together in one in Christ, many
members are exasperatingly engaged in creating ever longer lists
of detailed and disconnected gospel applications.
Whatever the reasons, emphasizing applications to the
exclusion of fundamental doctrines and principles does not
produce spiritual power, protection, and direction. To be clear, I
am not suggesting that doctrines and principles are wholly and
routinely ignored; rather, I am suggesting that applications, such as
some of those presented earlier in this chapter as items on the
lengthy “to do” lists of many members, tend to receive
disproportionate and excessive attention. I also am not suggesting
that applications should never be studied, learned, or taught.
Appropriate applications are necessary but can never stand alone.
What is needed is a balance among doctrines, principles, and
applications. And for many conscientious and diligent members, a
serious imbalance exists.
Consider the basic responsibility of Melchizedek Priesthood
holders to serve as home teachers. What do you think would
happen if each man in a congregation of 100 elders and high
priests were invited to write down on a three-by-five card the
doctrinal reasons for home teaching? Would the answers be similar
or different? Would the same scriptural references be used to
support those answers? Or would the answers vary dramatically?
My experience suggests that many men can describe how to home
teach; far fewer can explain why we home teach.
Men in the Church who do not perform their priesthood duty
as home teachers are not lazy; they simply have not understood the
relevant doctrine and principles. Such men undoubtedly have been
both taught and told. They may know that a home teacher is to
watch over, be with, and strengthen (see Doctrine and Covenants
20:53)—but they have not learned, they do not understand, and
they are not intelligent (as the word intelligence is used in the
scriptures).
If a man understands—both in his mind and in his heart, by
the power of the Holy Ghost—the doctrines of the plan of
happiness and of the priesthood, then he will be a faithful home
teacher. Always! The reasons, the purposes, the answers are found
in the doctrine. An understanding of true doctrines and correct
principles will improve behavior more effectively than the study of
behavior will improve behavior. The answers always are found in
the doctrines and principles of the restored gospel of Jesus Christ.
Let me recommend one additional question that can be helpful
in a wide range of situations and circumstances. Given that true
doctrine, understood, changes attitudes and behavior, and assuming
you are a priesthood leader who is concerned about effective home
teaching, you might ask yourself the following question:
What doctrines and principles, if understood, would change
the attitudes and behaviors of brethren who are not fulfilling their
duty as home teachers?
Consider how this simple question can be used as a starting
point for almost any issue or concern. And imagine what could
happen if husbands and wives, parents and children, priesthood
and auxiliary leaders, and members of the Church humbly invited
the guidance of the Holy Ghost, forthrightly counseled together,
and diligently worked to answer questions (such as the examples
that follow) by asking, seeking, and knocking.
• What doctrines and principles, if understood, would
change the attitudes and behaviors of a man or woman
who is struggling with or addicted to pornography?

• What doctrines and principles, if understood, would

help me to strengthen my marriage?
 • What doctrines and principles, if understood, would
change the attitudes and behaviors of endowed members
who are not presently worthy to worship in the temple?

• What doctrines and principles, if understood, would

help me prepare for marriage and family responsibilities?

• What doctrines and principles, if understood, would

protect our children from worldly pressures to violate the
law of chastity?

• What doctrines and principles, if understood, would

change the attitudes and behaviors of members who are
hesitant to open their mouths and share the gospel?

• What doctrines and principles, if understood, would

change the attitudes and behaviors of members who are
not regularly studying the scriptures?

The answers always are in the doctrine and principles!

“And now, as the preaching of the word had a great tendency
to lead the people to do that which was just—yea, it had had more
powerful effect upon the minds of the people than the sword, or
anything else, which had happened unto them—therefore Alma
thought it was expedient that they should try the virtue of the word
of God” (Alma 31:5; emphasis added).
Note that it was the virtue of the word of God and the
preaching of the word, or the doctrines and principles of the
gospel—not simply clever applications—that led the people to do
that which was just. There is no spiritual power or enduring impact
from even the most innovative and impressive applications if they
are divorced from the fundamental doctrines and principles of the
restored gospel. Conversely, applications built upon, arising from,
and connected with a firm foundation of fundamental doctrines and
principles provide great spiritual power.
As Ammon explained, “Behold, how many thousands of our
brethren has he loosed from the pains of hell; and they are brought
to sing redeeming love, and this because of the power of his word
which is in us, therefore have we not great reason to rejoice?”
(Alma 26:13; emphasis added).
The answers always are in the doctrines and principles! And
the doctrines and principles need to be in us!

Summary

As Nephi concluded his explanation of why Christ was

baptized, of the importance of following the Savior into the waters
of baptism and receiving the Holy Ghost, of enduring to the end,
and of repentance and baptism as the gate to the strait and narrow
path, he declared:
“And now, behold, my beloved brethren, this is the way; and
there is none other way nor name given under heaven whereby
man can be saved in the kingdom of God. And now, behold, this is
the doctrine of Christ, and the only and true doctrine of the Father,
and of the Son, and of the Holy Ghost, which is one God, without
end. Amen” (2 Nephi 31:21; emphasis added).
We are blessed to live in a day when the gospel of Jesus Christ
has been restored to the earth, even the dispensation of the fulness
of times. Available to us are eternal truths and guidelines,
priesthood authority and keys, sacred scriptures, and living
prophets, all of which will enable and fortify us to “withstand the
evil day, having done all, that ye may be able to stand” (Doctrine
and Covenants 27:15). And with great blessings come great
responsibilities. “For of him unto whom much is given much is
required” (Doctrine and Covenants 82:3). Thus, each and every
member of The Church of Jesus Christ of Latter-day Saints bears a
personal responsibility to learn and live the truths of the Savior’s
restored gospel and to receive by proper authority the ordinances
of salvation. We should not expect the Church as an organization
to teach or tell us all of the things we need to know and do to
become devoted disciples and endure valiantly to the end (see
Doctrine and Covenants 121:29). Rather, our individual
responsibility is to learn what we should learn, to live as we know
we should live, and to become what the Master would have us
become.
And the answers always are in the doctrines and principles!

Questions to Consider

1. What can and should I do in my learning and serving to

achieve a better balance among doctrines, principles, and
applications?
2. What can and should I do in my learning and studying to
“gather together in one all things in Christ”?
3. What doctrines and principles, if understood, would help
me press forward in becoming what the Master would have me
become?
Your Own Questions to Consider

• Question One
• Question Two
• Question Three