I've said before that the most instructive part of my life is being a parent. As I try to be a good father, I gain insight on my Heavenly Father, which is important because I'm trying to emulate Him and His Son.
I give a fair amount of thought to how I (and we, including my wife) want to do things. We have certain rules in the house, of course, and I take a certain attitude toward my kids in which I try to treat them with the same intelligence and respect that I would show to anyone else. I try to grant my children responsibility for their actions so that they can learn from them. I try to avoid coercing them. I try to encourage talking when there's a problem. I aim to encourage good behavior and not encourage bad behavior. My wife and I do pretty well with it. Granted, I'm unfortunately lazy sometimes and with my imperfections I make a host of mistakes, but I have some practices that I've thought through and I want to keep.
I want my children to understand consequences because I want them to know why they should make good choices. Perhaps, though, imposed consequences are not always the best idea. Recently I again adjusted my outlook on parenting with the thought that there are going to be certain things that I do for my kids regardless of what they do beforehand. For example, I want to read to my kids before they go to bed, observe their night-time prayers, and sing to them as they lie down. Sometimes I've deprived them of the experience because it was late, they took too long getting ready for bed, because their room was messy, or a combination of those reasons. Really, though, I don't want to deprive them (or myself) of those things.
The thought is mirrored in a scriptural passage that has long been one of my favorites. In 3 Nephi 12:44-45 (and similarly in Matthew 5:44-45) Jesus is teaching about love and how we can be more like our Father in Heaven: "But behold I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you; That ye may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good."
I suppose that's what we call unconditional love. From what I'm told, that's the kind of love we're supposed to show to our family (and everybody else, too).
Last thoughts for now:
There are still going to be circumstances in my parenting when conditions apply and the kids will miss out on something good because they failed to meet a prerequisite. I want to show them true love, though, so that they really know that I love them. I want them to know that if they "turn away, or disobey, or go astray" ("Teacher, Do You Love Me?" -- Children's Songbook, page 178) I will still love them and be ready to help them just like my Father in Heaven is always there for me no matter how often I make dumb mistakes. I need to show them that love. So at bedtime I will make my song to sing for both the kids who are behaving well and the kids who aren't, just as God "maketh His sun to rise".
Sunday, February 26, 2012
The Few That Are Chosen
There are several ways of making a particular distinction; that is, several different appellations: an elect people, a chosen people, a peculiar people.
Doesn't it seem strange to consider some people as "special"? In principle, God loves us all, right? And he's no respecter of persons? Of course. (Acts 10:34, Doctrine and Covenants 1:35, 38:16) Then why and more importantly how are certain peoples distinguished in the eyes of the Lord?
I was reading to my children just now before they went to bed. Because it's Sunday, we were reading from the scripture story picture books produced by the Church. We read the story of the Jaredites. Something struck me as interesting, especially in the abbreviated form. While the Jaredites started out as a righteous people (or at least they were following a very righteous man--the brother of Jared), after they reach the promised land the next thing that happens is this: they become wicked. Very wicked. Wicked to the point of being destroyed (by themselves, in this case, but destroyed all the same).
This isn't really surprising, because there is already precedent. Those of us with extended hindsight can see the same occurrence happening throughout scripture. The first instance was with Adam and Eve, two of the most trusted of Heavenly Father's spirit children: a bulk of their children became so wicked that they merited destruction by flood. Another easily remembered example comes from the people of Isreal after the Exodus. They looked to a prophet for deliverance, trusted him enough to follow him out of Egypt, and received help from God in the form of many wonders, but then committed such abhorrent sins that they had to wander in the wilderness until that generation had died (40 years).
Another example is that of Lehi's family, though in their case it's more clear that the actions of a few people early on had a significant bad influence on their progeny. In general, however, we see simply that civilizations often have a trend of becoming wicked even if they have the best starting conditions. I know of only one exception; the city of Enoch was so righteous (a true Zion) that it was taken into heaven (see Moses 7:23). Even the Nephites, after having had the wicked sifted out from among them through disaster and having received a visit from the resurrected Christ Himself, only maintained their righteousness for a couple of centuries.
Why does this happen? Because we are granted the ability to exercise our own moral agency, and to maintain the standards of Zion requires full dedication, which most are not willing to give. God knows that, given our agency, we will use it in different ways, and we're all going to use it poorly at times. Individuals, families, and nations will often turn to wickedness. I suppose that God could at a given moment get a report showing what percent of His children, after their final judgment, merited each kingdom; either way, He knows that some will inherit celestial glory, some will inherit terrestrial glory, some will inherit telestial glory, and some will inherit no glory at all.
While God knows we will sin, He has planned for us to succeed. The key is that we have been provided with a Savior who has atoned for us all:
"O how great the holiness of our God! For he knoweth all things, and there is not anything save he knows it.
And he cometh into the world that he may save all men if they will hearken unto his voice; for behold, he suffereth the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam.
And he suffereth this that the resurrection might pass upon all men, that all might stand before him at the great and judgment day.
And he commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God.
And if they will not repent and believe in his name, and be baptized in his name, and endure to the end, they must be damned; for the Lord God, the Holy One of Israel, has spoken it." (2 Nephi 9:20-24)
How do we receive the grace of our Savior? By making and keeping covenants. Without them, human nature will lead us to error (or, put differently, "the natural man is an enemy to God"--Mosiah 3:19). That's the distinguishing factor, and therein lies the "why" of the distinction as not just the "chosen people" or the "elect" but also as the "covenant people" of the Lord. We are distinguished in that we are supposed to make a demonstrated willful act to show that we will follow the will of God through His plan. Sure, we are still imperfect after making covenants; some of us will make mistakes and repent, and others will even fail to repent and lose their reward. Thus, among the covenant people of God there can still be and sometimes are great problems, and we are ever in need of prophets and other leaders to guide, inspire, and encourage us. But in each case of an "elect" people they have made covenants. Even in the passage above we see a necessary covenant: baptism. It is through baptism that we become the covenant people of the Lord, or, in other words, latter-day saints.
Last thoughts for now:
Making and keeping covenants is how we become the chosen people of God as members of His Church, and He has given us these covenants in order to allow us to be sanctified and justified and thus to fulfill His plan. That's the "why"; that's why some are "chosen" despite the fact that we all invariably misuse our agency to some degree. The beauty of it (and this is real beauty) is that "he cometh into the world that he may save all men if they will hearken unto his voice". We all can receive the greatest blessings of God if we are willing, and if we take care to keep our hearts set on the kingdom of God. It is my goal to have such willingness in my heart. It is my goal to encourage others to do the same.
Doesn't it seem strange to consider some people as "special"? In principle, God loves us all, right? And he's no respecter of persons? Of course. (Acts 10:34, Doctrine and Covenants 1:35, 38:16) Then why and more importantly how are certain peoples distinguished in the eyes of the Lord?
I was reading to my children just now before they went to bed. Because it's Sunday, we were reading from the scripture story picture books produced by the Church. We read the story of the Jaredites. Something struck me as interesting, especially in the abbreviated form. While the Jaredites started out as a righteous people (or at least they were following a very righteous man--the brother of Jared), after they reach the promised land the next thing that happens is this: they become wicked. Very wicked. Wicked to the point of being destroyed (by themselves, in this case, but destroyed all the same).
This isn't really surprising, because there is already precedent. Those of us with extended hindsight can see the same occurrence happening throughout scripture. The first instance was with Adam and Eve, two of the most trusted of Heavenly Father's spirit children: a bulk of their children became so wicked that they merited destruction by flood. Another easily remembered example comes from the people of Isreal after the Exodus. They looked to a prophet for deliverance, trusted him enough to follow him out of Egypt, and received help from God in the form of many wonders, but then committed such abhorrent sins that they had to wander in the wilderness until that generation had died (40 years).
Another example is that of Lehi's family, though in their case it's more clear that the actions of a few people early on had a significant bad influence on their progeny. In general, however, we see simply that civilizations often have a trend of becoming wicked even if they have the best starting conditions. I know of only one exception; the city of Enoch was so righteous (a true Zion) that it was taken into heaven (see Moses 7:23). Even the Nephites, after having had the wicked sifted out from among them through disaster and having received a visit from the resurrected Christ Himself, only maintained their righteousness for a couple of centuries.
Why does this happen? Because we are granted the ability to exercise our own moral agency, and to maintain the standards of Zion requires full dedication, which most are not willing to give. God knows that, given our agency, we will use it in different ways, and we're all going to use it poorly at times. Individuals, families, and nations will often turn to wickedness. I suppose that God could at a given moment get a report showing what percent of His children, after their final judgment, merited each kingdom; either way, He knows that some will inherit celestial glory, some will inherit terrestrial glory, some will inherit telestial glory, and some will inherit no glory at all.
While God knows we will sin, He has planned for us to succeed. The key is that we have been provided with a Savior who has atoned for us all:
"O how great the holiness of our God! For he knoweth all things, and there is not anything save he knows it.
And he cometh into the world that he may save all men if they will hearken unto his voice; for behold, he suffereth the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam.
And he suffereth this that the resurrection might pass upon all men, that all might stand before him at the great and judgment day.
And he commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God.
And if they will not repent and believe in his name, and be baptized in his name, and endure to the end, they must be damned; for the Lord God, the Holy One of Israel, has spoken it." (2 Nephi 9:20-24)
How do we receive the grace of our Savior? By making and keeping covenants. Without them, human nature will lead us to error (or, put differently, "the natural man is an enemy to God"--Mosiah 3:19). That's the distinguishing factor, and therein lies the "why" of the distinction as not just the "chosen people" or the "elect" but also as the "covenant people" of the Lord. We are distinguished in that we are supposed to make a demonstrated willful act to show that we will follow the will of God through His plan. Sure, we are still imperfect after making covenants; some of us will make mistakes and repent, and others will even fail to repent and lose their reward. Thus, among the covenant people of God there can still be and sometimes are great problems, and we are ever in need of prophets and other leaders to guide, inspire, and encourage us. But in each case of an "elect" people they have made covenants. Even in the passage above we see a necessary covenant: baptism. It is through baptism that we become the covenant people of the Lord, or, in other words, latter-day saints.
Last thoughts for now:
Making and keeping covenants is how we become the chosen people of God as members of His Church, and He has given us these covenants in order to allow us to be sanctified and justified and thus to fulfill His plan. That's the "why"; that's why some are "chosen" despite the fact that we all invariably misuse our agency to some degree. The beauty of it (and this is real beauty) is that "he cometh into the world that he may save all men if they will hearken unto his voice". We all can receive the greatest blessings of God if we are willing, and if we take care to keep our hearts set on the kingdom of God. It is my goal to have such willingness in my heart. It is my goal to encourage others to do the same.
Saturday, February 25, 2012
What Christmas Should Be About
(Note: I started writing this before Christmas but never finished until now.)
I was in a bookstore recently and while passing through the children's section I saw a large wall, centrally located, that was dedicated to Christmas-themed books. I was struck by the fact that the books, toys, and and other items on the wall universally lacked one crucial element of Christmas. The one truly important part of Christmas was completely absent from the wall.
Understanding that this is one of those times that I'm going to be disagreeing with most of the world again, here is what should not be the focus of Christmas:
1. Christmas should not be about a fictitious flying fat man in red who encourages greed. It should not be about mythical elves and reindeer. These are distractions that help a soda company to sell its product but that don't really enrich or inspire us.
2. Christmas should not be about sleigh bells, trees, chestnuts, romance, or any number of other things people sing about in "Christmas" tunes. These things are mostly harmless and can be parts of fun traditions for the season, but they're ancillary appendages with the potential, like the fat guy, to distract us and our children. (We have enjoyed Christmas trees every year, though I was recently shown a passage at the beginning of Jeremiah 10 that seems to condemn the practice. I'd have to study context more to be sure.)
3. People sometimes say that Christmas is about "learning that it's better to give than to receive". That statement is true, and Christmas is as good a time as any to experience the goodness of giving to others, but I think that under the surface most people support giving because necessarily, receiving occurs along with giving, and if everybody is engaged in the act of giving everybody is also receiving. Net result: we get spoiled with a lot of presents. Christmas should not be about giving or receiving gifts, even if we engage in either or both.
4. People also say that Christmas is about peace, love, and kindness. To me, this is like saying that a hamburger is about mustard and ketchup, or that Mondays at work are about work. Peace, love, and kindness only have meaning in that in showing these qualities we emulate our Savior who, through His Atonement, gave us hope, because without him, all of our positive thoughts, feelings, and actions would have been meaningless as we would be eternally lost (see 2 Nephi 9:7-10 and the rest of the chapter). Also, while December is a great month for peace, love, and kindness, so is every other month, too.
What should Christmas be about? Christmas should be the celebration of the birth of a man who came into the world to teach us, live for us, suffer for us, die for us, and intercede at the judgment bar of God for us. We refer to this man as the Christ.
So those of us who care about our religion wonder how we can stay focused on what is important. Often we try to come up with some sort of Christ-centered activity in addition to our regular traditions such as gift-giving, but in these cases I question whether or not we're really focusing ourselves on Jesus Christ. Even as we include such an activity, people tend to look forward to other parts of our holiday (a word derived from the words "holy day"; that's what it ought to be if it's about Jesus Christ). Kids invariably look forward most to opening presents, others look forward to the same thing or any of the other things mentioned above.
If it's what we're looking forward to the most, it's what we're focused on, and I'm quite sure that no one is thinking about Christ while pulling apart pretty wrapping paper to see what toy or treat they get.
Matthew 6:20-21 "But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also."
Where is our heart at Christmastime?
An Army major I know (a concerned Christian man, who showed me the Jeremiah passage above), determined with his wife a few years ago that his family would not celebrate Christmas at all. I wonder if we're wrong to do so many distracting things in the name of Christmas, and thus in the name of Christ. Are we thus taking our Lord's name in vain (Exodus 20:7)?
Do our Christmas traditions deserve reconsideration?
Last thoughts for now:
My wife and I keep re-evaluating our Christmas traditions (and Easter, too, for that matter). I think I want to severely de-emphasize the gift-giving, and maybe even get rid of it altogether or move it to another day. I like to give my wife gifts (and the kids, too, though they have lots of toys already), but I don't want our Christmas to be about gifts. We like our kids' re-enactment of the Nativity each Christmas Eve, and I think I like the idea of spending time together on Christmas and reading or singing about Christ every hour. While I'm still figuring out all of that, I know that I want to keep some traditional stuff away. I don't want to lose my focus on Christ.
I was in a bookstore recently and while passing through the children's section I saw a large wall, centrally located, that was dedicated to Christmas-themed books. I was struck by the fact that the books, toys, and and other items on the wall universally lacked one crucial element of Christmas. The one truly important part of Christmas was completely absent from the wall.
Understanding that this is one of those times that I'm going to be disagreeing with most of the world again, here is what should not be the focus of Christmas:
1. Christmas should not be about a fictitious flying fat man in red who encourages greed. It should not be about mythical elves and reindeer. These are distractions that help a soda company to sell its product but that don't really enrich or inspire us.
2. Christmas should not be about sleigh bells, trees, chestnuts, romance, or any number of other things people sing about in "Christmas" tunes. These things are mostly harmless and can be parts of fun traditions for the season, but they're ancillary appendages with the potential, like the fat guy, to distract us and our children. (We have enjoyed Christmas trees every year, though I was recently shown a passage at the beginning of Jeremiah 10 that seems to condemn the practice. I'd have to study context more to be sure.)
3. People sometimes say that Christmas is about "learning that it's better to give than to receive". That statement is true, and Christmas is as good a time as any to experience the goodness of giving to others, but I think that under the surface most people support giving because necessarily, receiving occurs along with giving, and if everybody is engaged in the act of giving everybody is also receiving. Net result: we get spoiled with a lot of presents. Christmas should not be about giving or receiving gifts, even if we engage in either or both.
4. People also say that Christmas is about peace, love, and kindness. To me, this is like saying that a hamburger is about mustard and ketchup, or that Mondays at work are about work. Peace, love, and kindness only have meaning in that in showing these qualities we emulate our Savior who, through His Atonement, gave us hope, because without him, all of our positive thoughts, feelings, and actions would have been meaningless as we would be eternally lost (see 2 Nephi 9:7-10 and the rest of the chapter). Also, while December is a great month for peace, love, and kindness, so is every other month, too.
What should Christmas be about? Christmas should be the celebration of the birth of a man who came into the world to teach us, live for us, suffer for us, die for us, and intercede at the judgment bar of God for us. We refer to this man as the Christ.
So those of us who care about our religion wonder how we can stay focused on what is important. Often we try to come up with some sort of Christ-centered activity in addition to our regular traditions such as gift-giving, but in these cases I question whether or not we're really focusing ourselves on Jesus Christ. Even as we include such an activity, people tend to look forward to other parts of our holiday (a word derived from the words "holy day"; that's what it ought to be if it's about Jesus Christ). Kids invariably look forward most to opening presents, others look forward to the same thing or any of the other things mentioned above.
If it's what we're looking forward to the most, it's what we're focused on, and I'm quite sure that no one is thinking about Christ while pulling apart pretty wrapping paper to see what toy or treat they get.
Matthew 6:20-21 "But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also."
Where is our heart at Christmastime?
An Army major I know (a concerned Christian man, who showed me the Jeremiah passage above), determined with his wife a few years ago that his family would not celebrate Christmas at all. I wonder if we're wrong to do so many distracting things in the name of Christmas, and thus in the name of Christ. Are we thus taking our Lord's name in vain (Exodus 20:7)?
Do our Christmas traditions deserve reconsideration?
Last thoughts for now:
My wife and I keep re-evaluating our Christmas traditions (and Easter, too, for that matter). I think I want to severely de-emphasize the gift-giving, and maybe even get rid of it altogether or move it to another day. I like to give my wife gifts (and the kids, too, though they have lots of toys already), but I don't want our Christmas to be about gifts. We like our kids' re-enactment of the Nativity each Christmas Eve, and I think I like the idea of spending time together on Christmas and reading or singing about Christ every hour. While I'm still figuring out all of that, I know that I want to keep some traditional stuff away. I don't want to lose my focus on Christ.
Wednesday, February 22, 2012
Moderation in Good Things
My wife and I were in a used book store recently. Book stores are fun places for me; it's neat to be surrounded by aisles full of shelves full of books.
At the same time, I realize that I will never read most of them. That's not just because time is short, and I wouldn't have the opportunity to read them all; it's because I know that many aren't worth reading. The books' quality of writing and worthiness of material are often inadequate, but a lot are just trashy. A lot of filth is published that doesn't merit being read.
Sometimes I've flipped through a book casually; whether by doing so or by reading a full book I think I've noticed a trend: somewhere between one quarter to halfway through a book, and author will often include a scene containing some sexuality. In a way I think this is supposed to make the protagonist seem more impressive, but I also figure that the scene is included so as to keep a reader reading far enough that eventually their investment of time in the book leads them to want to keep reading the rest. Meanwhile, there are hints that lead up to these scenes and entice the reader in the same way.
Maybe I'm wrong about why the trash is there, but it's often there. The other thing I notice is that there's only a little bit of it. I'm sure there are plenty of books of other types that are filled with garbage, but in a common novel there's just a bit. Just enough to taint it, in my view. It's as if the author, publisher, or average reader feels that, while a lot of sexuality is bad, or "in poor taste", a little bit of sexuality is good. They might say that we should seek balance, and that "excessive" sexuality would not be great but a lack of it would be "boring", "stale", or negative in some other way.
Of course I would disagree with them.
I notice that something similar occurs in another fiction medium: film. So often we see a movie that is entertaining and that we like except for a few small parts. So often. Sometimes the first thought I have after a movie ends is, "Well, we won't own that one," because of a bit of bad language, sexual innuendo or discussion, or stark violence. Interestingly, a commonly accepted movie rating, PG-13, allows for this small amount of objectionable material. Frequently, people tolerate smaller offenses just because they are smaller, and frequently we then become accustomed to them in a way described by Alexander Pope:
At the same time, I realize that I will never read most of them. That's not just because time is short, and I wouldn't have the opportunity to read them all; it's because I know that many aren't worth reading. The books' quality of writing and worthiness of material are often inadequate, but a lot are just trashy. A lot of filth is published that doesn't merit being read.
Sometimes I've flipped through a book casually; whether by doing so or by reading a full book I think I've noticed a trend: somewhere between one quarter to halfway through a book, and author will often include a scene containing some sexuality. In a way I think this is supposed to make the protagonist seem more impressive, but I also figure that the scene is included so as to keep a reader reading far enough that eventually their investment of time in the book leads them to want to keep reading the rest. Meanwhile, there are hints that lead up to these scenes and entice the reader in the same way.
Maybe I'm wrong about why the trash is there, but it's often there. The other thing I notice is that there's only a little bit of it. I'm sure there are plenty of books of other types that are filled with garbage, but in a common novel there's just a bit. Just enough to taint it, in my view. It's as if the author, publisher, or average reader feels that, while a lot of sexuality is bad, or "in poor taste", a little bit of sexuality is good. They might say that we should seek balance, and that "excessive" sexuality would not be great but a lack of it would be "boring", "stale", or negative in some other way.
Of course I would disagree with them.
I notice that something similar occurs in another fiction medium: film. So often we see a movie that is entertaining and that we like except for a few small parts. So often. Sometimes the first thought I have after a movie ends is, "Well, we won't own that one," because of a bit of bad language, sexual innuendo or discussion, or stark violence. Interestingly, a commonly accepted movie rating, PG-13, allows for this small amount of objectionable material. Frequently, people tolerate smaller offenses just because they are smaller, and frequently we then become accustomed to them in a way described by Alexander Pope:
Vice is a monster of so frightful mien,
As to be hated needs but to be seen;
Yet seen too oft, familiar with her face,
We first endure, then pity, then embrace.
(“Essay on Man,” Epistle II, line 135.)
That's the danger. The danger is that we come to accept something that is bad.
I've often heard the expression, "Moderation in all things," or "all things in moderation." Perhaps it's implicitly understood by some that "all things" doesn't include vice (Joseph Smith clearly used the phrase in the thirteenth Article of Faith to refer to all good things), but I seem to see a lot of tolerance of evil in the world.
If I ever were to share the quote myself, I would feel it necessary to remove the ambiguity by not using the word "all". I'm definitely comfortable with omitting some things from my life.
If I ever were to share the quote myself, I would feel it necessary to remove the ambiguity by not using the word "all". I'm definitely comfortable with omitting some things from my life.
Having cited either the fact that Jesus and his disciples drank wine or studies that show health benefits of the drink, I've heard people state that alcohol is good in moderation. Certainly, such a standard does not align with covenants I've made.
And certainly, there are many other worldly standards that aren't sufficient for my covenants.
Last thoughts for now:
I struggle sometimes when deciding what media I'm going to allow in my home, and deciding on what I'm going to spend money (2 Nephi 9:51 "Wherefore, do not spend money for that which is of no worth, nor your labor for that which cannot satisfy.") I'm sure that sometimes I don't find the right balance, but I know that some things shouldn't be a part of my home, my conversation, my meal, or any other aspect of my life. Instead of seeking moderation in things that are not of God,I know I must "seek after these things" that are "virtuous, lovely, or of good report or praiseworthy". Instead of a balance between good and evil, I should find balance between family responsibilities, Church, work, and other worthwhile pursuits. I sure haven't mastered it yet, but that's my challenge.
I struggle sometimes when deciding what media I'm going to allow in my home, and deciding on what I'm going to spend money (2 Nephi 9:51 "Wherefore, do not spend money for that which is of no worth, nor your labor for that which cannot satisfy.") I'm sure that sometimes I don't find the right balance, but I know that some things shouldn't be a part of my home, my conversation, my meal, or any other aspect of my life. Instead of seeking moderation in things that are not of God,I know I must "seek after these things" that are "virtuous, lovely, or of good report or praiseworthy". Instead of a balance between good and evil, I should find balance between family responsibilities, Church, work, and other worthwhile pursuits. I sure haven't mastered it yet, but that's my challenge.
Sunday, December 18, 2011
Exact Words
Some members of the Church have a certain tradition or habit that really isn't necessary, and that I consequently avoid. When blessing a baby and giving him or her a name, I often hear the wording like this: "and to give him a name by which he will be known on the records of the Church." It's simply not dictated by any Church book of instructions. It doesn't hurt, but I don't want to confuse things that are necessary and things that aren't, so I never use those words. And I hope that people notice it and realize that they don't need to use them either. That way we can focus on the traditions and elements of ordinances which are truly important and necessary.
Much of the time, priesthood ordinances do not use exact wording. Any holder of the Melchizedek Priesthood, when reading the instructions for ordinances, will find key elements but rarely exact words.
But sometimes exact wording is important. Temple ordinances, for example, use exact wording. One thing I wonder is, other than the fact that the words have been prescribed for us, are the exact words absolutely necessary? Perhaps not, and we know that temple ordinances have changed at times, but there are good reasons for using specific words. A major reason is that there is much to learn from what is said during those ordinances.
Outside of the temple, I can think of two occasions when exact wording is dictated by scripture (in Doctrine and Covenants Section 20 and also in the book of Moroni): during a baptism, and when we renew our baptismal covenants with the sacrament. Why do we use exact words then? Is it because those exact words are necessary for the ordinance? It seems clear that such is not the case when we review the wording used by Alma as he baptized Helam and others: "Helam, I baptize thee, having authority from the Almighty God, as a testimony that ye have entered into a covenant to serve him until you are dead as to the mortal body; and may the Spirit of the Lord be poured out upon you; and may he grant unto you eternal life, through the redemption of Christ, whom he has prepared from the foundation of the world."
I think along with the advantage of learning from specific wording comes the advantage of not having to think through it on the spot--we don't have to figure out what to say every week during the sacrament. What seems to be the most important reason to me, however, is that by using the same words every time we don't distract ourselves from the ordinance itself. Too often during regular prayers, the speaker turns to flowery and profuse speech. If the person performing the baptism or blessing the sacrament wanted to "make it good", they could easily get lost in language that didn't really add to the ordinance at all. Some people would even be tempted to praise the speaker, again being distracted from the ordinance itself. The exact wording provides simplicity and focus when that is exactly what is needed as we make and renew covenants with God.
Last thoughts for now:
Making and keeping covenants with our Heavenly Father will bring us back to live with Him. Sometimes, exactness and precision is required so that we can be most fully blessed. I want to be precise when such precision is warranted, to keep learning throughout my life, and to stay focused on the simplicity of essential ordinances and covenants.
Much of the time, priesthood ordinances do not use exact wording. Any holder of the Melchizedek Priesthood, when reading the instructions for ordinances, will find key elements but rarely exact words.
But sometimes exact wording is important. Temple ordinances, for example, use exact wording. One thing I wonder is, other than the fact that the words have been prescribed for us, are the exact words absolutely necessary? Perhaps not, and we know that temple ordinances have changed at times, but there are good reasons for using specific words. A major reason is that there is much to learn from what is said during those ordinances.
Outside of the temple, I can think of two occasions when exact wording is dictated by scripture (in Doctrine and Covenants Section 20 and also in the book of Moroni): during a baptism, and when we renew our baptismal covenants with the sacrament. Why do we use exact words then? Is it because those exact words are necessary for the ordinance? It seems clear that such is not the case when we review the wording used by Alma as he baptized Helam and others: "Helam, I baptize thee, having authority from the Almighty God, as a testimony that ye have entered into a covenant to serve him until you are dead as to the mortal body; and may the Spirit of the Lord be poured out upon you; and may he grant unto you eternal life, through the redemption of Christ, whom he has prepared from the foundation of the world."
I think along with the advantage of learning from specific wording comes the advantage of not having to think through it on the spot--we don't have to figure out what to say every week during the sacrament. What seems to be the most important reason to me, however, is that by using the same words every time we don't distract ourselves from the ordinance itself. Too often during regular prayers, the speaker turns to flowery and profuse speech. If the person performing the baptism or blessing the sacrament wanted to "make it good", they could easily get lost in language that didn't really add to the ordinance at all. Some people would even be tempted to praise the speaker, again being distracted from the ordinance itself. The exact wording provides simplicity and focus when that is exactly what is needed as we make and renew covenants with God.
Last thoughts for now:
Making and keeping covenants with our Heavenly Father will bring us back to live with Him. Sometimes, exactness and precision is required so that we can be most fully blessed. I want to be precise when such precision is warranted, to keep learning throughout my life, and to stay focused on the simplicity of essential ordinances and covenants.
Sunday, November 13, 2011
A Mighty Change of Heart
All three speakers in church today taught about reverence. It's a theme that the bishop has addressed more than once recently. The talks were very much of an instructive nature, with particular direction given, such as statements that we should arrive early to our meetings and not carry on casual conversation in the chapel. In other words, we were told to do something because we (as a whole) need to change what we are doing.
Without a doubt, the following are true:
Only some who heard were really listening.
Only some who really listened identified themselves as needing to change.
Only some who knew they needed to change made a determination to take specific action to cause that change.
I taught the teachers today about the change of heart we need to experience as we give Jesus Christ's Atonement power in our lives. We read scriptures that taught us that we must have "a broken heart and a contrite spirit" (2 Nephi 2:7), "godly sorrow [that] worketh repentance to salvation" (2 Corinthians 7:10), and "a mighty change in[...]our hearts, that we have no more disposition to do evil, but to do good continually." (Mosiah 5:2) Though I don't claim to have experienced this entirely, I have felt the power of the Christ's Atonement in my life as it has changed my disposition to no longer desire things I used to desire, and it's wonderful. I intend to keep pursuing that change.
It seems to me (though I don't want to misjudge anyone) that many people enter into patterns of living that are comfortable to them and then don't take action to change in any way. I cannot accept such a thing in my life; I know that I need to change because I'm imperfect and I need to repent. That's a very broad statement, but I do hear specific words from church leaders or church members, and I feel specific guidance from the Holy Ghost, that make it clear that I need to do something I'm not already doing, start doing something that I'm not doing, or do something differently. I'd better be changing; if I'm not changing, I'm not progressing--I'm not learning!
Sometimes it's hard to hear that what we're doing is wrong. Sometimes it's actually very hard to hear that the way we do things somehow *isn't* the best way of doing things. We have to be of a mind to take instruction willingly and give up habits or methods to which we have become attached, thus possessing the so-important "broken heart and a contrite spirit". We have to give up our desires and our attachments, and that's why we are told multiple times in scripture that a broken heart and a contrite spirit is the type of sacrifice that we need to make. (Psalms 51:17, 3 Nephi 9:20, Doctrine and Covenants 59:8) To be willing to make that sacrifice is to be teachable; it's being humble. Showing that willingness and humility definitely falls into the category of "pursuits that are difficult but worthwhile".
It can be very hard, but it ought to be hard. Otherwise, it wouldn't be a "mighty" change of heart.
Last thoughts for now:
I'm grateful for God's mercy in teaching me so much in the past and I trust Him to continually direct me in His wisdom. Sometimes it will be a stinging blow to my pride, but every time He gives me direction I know it will be for my own benefit. I hope to often make the sacrifice of a broken heart and a contrite spirit. I believe in learning and growing. I know that it is only through the Atonement of Jesus Christ that we can repent and be like Him.
Without a doubt, the following are true:
Only some who heard were really listening.
Only some who really listened identified themselves as needing to change.
Only some who knew they needed to change made a determination to take specific action to cause that change.
I taught the teachers today about the change of heart we need to experience as we give Jesus Christ's Atonement power in our lives. We read scriptures that taught us that we must have "a broken heart and a contrite spirit" (2 Nephi 2:7), "godly sorrow [that] worketh repentance to salvation" (2 Corinthians 7:10), and "a mighty change in[...]our hearts, that we have no more disposition to do evil, but to do good continually." (Mosiah 5:2) Though I don't claim to have experienced this entirely, I have felt the power of the Christ's Atonement in my life as it has changed my disposition to no longer desire things I used to desire, and it's wonderful. I intend to keep pursuing that change.
It seems to me (though I don't want to misjudge anyone) that many people enter into patterns of living that are comfortable to them and then don't take action to change in any way. I cannot accept such a thing in my life; I know that I need to change because I'm imperfect and I need to repent. That's a very broad statement, but I do hear specific words from church leaders or church members, and I feel specific guidance from the Holy Ghost, that make it clear that I need to do something I'm not already doing, start doing something that I'm not doing, or do something differently. I'd better be changing; if I'm not changing, I'm not progressing--I'm not learning!
Sometimes it's hard to hear that what we're doing is wrong. Sometimes it's actually very hard to hear that the way we do things somehow *isn't* the best way of doing things. We have to be of a mind to take instruction willingly and give up habits or methods to which we have become attached, thus possessing the so-important "broken heart and a contrite spirit". We have to give up our desires and our attachments, and that's why we are told multiple times in scripture that a broken heart and a contrite spirit is the type of sacrifice that we need to make. (Psalms 51:17, 3 Nephi 9:20, Doctrine and Covenants 59:8) To be willing to make that sacrifice is to be teachable; it's being humble. Showing that willingness and humility definitely falls into the category of "pursuits that are difficult but worthwhile".
It can be very hard, but it ought to be hard. Otherwise, it wouldn't be a "mighty" change of heart.
Last thoughts for now:
I'm grateful for God's mercy in teaching me so much in the past and I trust Him to continually direct me in His wisdom. Sometimes it will be a stinging blow to my pride, but every time He gives me direction I know it will be for my own benefit. I hope to often make the sacrifice of a broken heart and a contrite spirit. I believe in learning and growing. I know that it is only through the Atonement of Jesus Christ that we can repent and be like Him.
Sunday, October 9, 2011
The Most Important Human Link
The culminating ordinance of salvation is the sealing of a husband and wife. As with previous ordinances such as baptism and the endowment, we make covenants as we receive this ordinance. According to the Doctrine and Covenants, Section 131, verses 1-4, if we are to enter into the highest heaven in the Celestial Kingdom, we "must enter into this order of the priesthood [meaning the new and everlasting covenant of marriage]".
It's possible and common for children to be sealed to their parents, but I've been told and it makes sense to me that the most important sealing is that between husband and wife, and that when a son or daughter is sealed to their spouse that the new sealing takes precedence.
There are at least two reasons why a sealing to a husband or wife is the most important. Firstly, as the aforementioned passage states, those who don't enter into that covenant with their spouse "cannot have an increase" because they cannot have spirit children. Secondly, to be sealed to a spouse is to make a covenant; that covenant, like others we make, guides us and strengthens us. That covenant defines our sealing in a way that is different than if we are "born in the covenant" to parents who are sealed or if we are sealed to them after birth.
The covenant of a temple marriage and sealing is also something that distinguishes the marriage from other common marriages, not only because it is eternal, but because of the nature of the covenant itself. Rather than being just a contract between two people, a sealing is a covenant that two people each make with God. The defining relationship is that between us and Heavenly Father. This is important in that as we each draw nearer to God we will become closer to each other, like two lines meeting at a common point.
It is also vital to remember this when one spouse fails to stay on that path. I have counseled friends to remember this principle: if we have been hurt by an unfaithful spouse we will do well to remember that the covenant whe made was with God, and that regardless of our spouse's actions, we are still obligated to live up to our covenants, and doing so includes loving and forgiving our spouse.
Last thoughts for now:
I hope that my wife will forgive me of my mistakes, and I intend to always forgive her as well. I'm grateful for my covenants and particularly those I have made in the holy temple of God. I hope for everyone to find the love of God as they follow His word and I hope for everyone to enter into the everlasting covenant of marriage.
It's possible and common for children to be sealed to their parents, but I've been told and it makes sense to me that the most important sealing is that between husband and wife, and that when a son or daughter is sealed to their spouse that the new sealing takes precedence.
There are at least two reasons why a sealing to a husband or wife is the most important. Firstly, as the aforementioned passage states, those who don't enter into that covenant with their spouse "cannot have an increase" because they cannot have spirit children. Secondly, to be sealed to a spouse is to make a covenant; that covenant, like others we make, guides us and strengthens us. That covenant defines our sealing in a way that is different than if we are "born in the covenant" to parents who are sealed or if we are sealed to them after birth.
The covenant of a temple marriage and sealing is also something that distinguishes the marriage from other common marriages, not only because it is eternal, but because of the nature of the covenant itself. Rather than being just a contract between two people, a sealing is a covenant that two people each make with God. The defining relationship is that between us and Heavenly Father. This is important in that as we each draw nearer to God we will become closer to each other, like two lines meeting at a common point.
It is also vital to remember this when one spouse fails to stay on that path. I have counseled friends to remember this principle: if we have been hurt by an unfaithful spouse we will do well to remember that the covenant whe made was with God, and that regardless of our spouse's actions, we are still obligated to live up to our covenants, and doing so includes loving and forgiving our spouse.
Last thoughts for now:
I hope that my wife will forgive me of my mistakes, and I intend to always forgive her as well. I'm grateful for my covenants and particularly those I have made in the holy temple of God. I hope for everyone to find the love of God as they follow His word and I hope for everyone to enter into the everlasting covenant of marriage.
Sunday, September 11, 2011
"That every man might speak in the name of God"
I didn't grow up listening to a pastor or "holy man" preach every week. I grew up in a church where everyone was expected to contribute, and everyone was expected to keep the commandments. In hindsight, it's strange to me when I see others' religious experiences in which they are "normal" and some other figure is "holy". I don't mean to take a shot at other people's faith, but I know what it means to be a member of the Church of Jesus Christ of Latter-day Saints.
Every member of the Church has been baptized. Through that covenant we all have promised to take upon ourselves the name of Christ, keep his commandments, mourn with those that mourn (Mosiah 18:9), and speak with the "tongue of angels" (2 Nephi 31:13-14, 32:2-3). We are all disciples of Christ who have covenanted to cast off sin and leave worldly ways behind. We all serve in the Church, and someone who is a mission president one month is a teacher for young children the next. We all have the same responsibility to have faith and to repent, and if we do so we are all candidates for positions of service that people outside of our religion might see as positions of prominence. Despite our weakness we are all saints; we are all Latter-day Saints.
I think sometimes we as members of God's Church don't realize what He wants for us. We are sometimes too content to let others lead. The truth is that we have all been called to serve and to lead and to be shining examples of discipleship. No one is inherently better than anyone else; there isn't a division of groups that are meant to be noble and groups that are meant to be prodded along. Instead, God desires "that every man might speak in the name of God the Lord, even the Savior of the world; That faith also might increase in the earth; That mine everlasting acovenant might be established; That the fulness of my gospel might be proclaimed by the weak and the simple unto the ends of the world, and before kings and rulers." (Doctrine and Covenants 1:20-23)
What's more, the breadth of Christ's Atonement itself implies that the glory of God is intended for all of us. "And he cometh into the world that he may save all men if they will hearken unto his voice; for behold, he suffereth the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam. And he suffereth this that the resurrection might pass upon all men, that all might stand before him at the great and judgment day. And he commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God." (2 Nephi 9:21-23--a personal favorite) We all are supposed to benefit from the Atonement of Jesus Christ, and having been given so much we are then all required to do much. God desires for us all to receive His joy and glory, or as I mentioned in an earlier post, there's "Only One Destination in the Plan".
Last thoughts for now:
We all deserve to have hope, and we all deserve to know the joy of service. Heavenly Father wants us all to be righteous and holy. The Church exists to bring the children of God, every one of us a sinner, close to Him. I hope for us all to better understand Jesus Christ's Atonement and become better servants of the Almighty God.
Every member of the Church has been baptized. Through that covenant we all have promised to take upon ourselves the name of Christ, keep his commandments, mourn with those that mourn (Mosiah 18:9), and speak with the "tongue of angels" (2 Nephi 31:13-14, 32:2-3). We are all disciples of Christ who have covenanted to cast off sin and leave worldly ways behind. We all serve in the Church, and someone who is a mission president one month is a teacher for young children the next. We all have the same responsibility to have faith and to repent, and if we do so we are all candidates for positions of service that people outside of our religion might see as positions of prominence. Despite our weakness we are all saints; we are all Latter-day Saints.
I think sometimes we as members of God's Church don't realize what He wants for us. We are sometimes too content to let others lead. The truth is that we have all been called to serve and to lead and to be shining examples of discipleship. No one is inherently better than anyone else; there isn't a division of groups that are meant to be noble and groups that are meant to be prodded along. Instead, God desires "that every man might speak in the name of God the Lord, even the Savior of the world; That faith also might increase in the earth; That mine everlasting acovenant might be established; That the fulness of my gospel might be proclaimed by the weak and the simple unto the ends of the world, and before kings and rulers." (Doctrine and Covenants 1:20-23)
What's more, the breadth of Christ's Atonement itself implies that the glory of God is intended for all of us. "And he cometh into the world that he may save all men if they will hearken unto his voice; for behold, he suffereth the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam. And he suffereth this that the resurrection might pass upon all men, that all might stand before him at the great and judgment day. And he commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God." (2 Nephi 9:21-23--a personal favorite) We all are supposed to benefit from the Atonement of Jesus Christ, and having been given so much we are then all required to do much. God desires for us all to receive His joy and glory, or as I mentioned in an earlier post, there's "Only One Destination in the Plan".
Last thoughts for now:
We all deserve to have hope, and we all deserve to know the joy of service. Heavenly Father wants us all to be righteous and holy. The Church exists to bring the children of God, every one of us a sinner, close to Him. I hope for us all to better understand Jesus Christ's Atonement and become better servants of the Almighty God.
With Angel Eyes (Fiction)
The following is pure speculative fiction. I wrote it a while back and figured it would be good to put here, even though the format is entirely different from my normal blog writing. I don't claim to have had any experience with this sort of thing, but the narrative illustrates some ideas that make sense to me.
.
Mason watched people moving to and fro, performing everyday tasks while oblivious to his presence and also to the presence of Grant and the other, more distant disembodied spirits. “I always assumed that it was like this, but it’s unsettling to realize it, to think back on the many things I did that…well, that I wouldn’t have done if I’d realized how many people could see.”
Grant nodded. “Of course, whether or not someone can see what we’re doing shouldn’t be our motivation to eschew evil and pursue righteous goals. It’s actually better for us that we aren’t aware of those who observe our mortal experiences, because it allows us to choose righteousness for the sake of righteousness, or for the sake of our acknowledgement of the Atonement of Christ. So, the physical limitation, our inability to see things with spiritual eyes, actually helps.
“However, remember that those who can observe you don’t want to revel in your unrighteous choices. So, while our unrighteous actions are still observable, they are generally less observed. That same limitation that you’ve been used to also has largely hidden something about your own nature. Look at these people. Do you see that some shine brighter than others?”
Mason looked at the people everywhere, and for the first time he paid attention to the way that they glowed. Indeed, some glowed brightly, while others were dim. “Yes…why is that?”
“I’m sure you can tell me if you think about it.”
“Well, I always understood that when we were judged, we would have more glory if we were more righteous.”
Grant nodded again, smiling. “Exactly. So why would we not also have more glory and brightness before our final judgment? And let me ask you this: where does the light come from?”
Mason had to think for a moment; Grant let him. Mason finally replied: “From God. We shine with the light from God.”
“Right again. Inasmuch as we allow ourselves to reflect the light of truth from God’s Spirit, His light shines forth from us. It’s always like that, though to mortal eyes it’s often quite hard to discern. If you think back, though, I’m sure you can remember times when, for no reason that was evident, someone looked different, brighter in some way, and you could tell that he or she was a faithful disciple of Christ.”
Mason looked again at the people, going about their business in the simple ways he had done so often himself. “Yes, I do remember times like that. In fact, after a certain lesson from a seminary teacher I had really hoped to give other people the same impression, or rather, just to shine so that they would want to follow Jesus Christ.”
“Good! That’s the right idea.”
Mason looked at his own spirit-matter hand. “I’m relieved to see some light in myself.”
“Surely. And you can take it as a good sign that you’re here associating with someone else who also bears the light of truth. But we were speaking, before, about others observing our actions. Like I said, while our unrighteous acts are observable, they are generally less observed. When we engage in unrighteous behavior, we inherently shield ourselves from the influence of the Holy Ghost, thus reducing the light around us.”
“So when we’re bad we can’t be seen?”
“No, no, it takes a lot of evil to completely block out the influence of God in our lives, and even then we’re still visible, but it’s more a matter of focus. Those of us who are observing are naturally inclined to observe those who are shining brightly and turn our attention easily away from darkness. As a person’s light dims because of wickedness, only their personal angels stay with them to help. When you sin more seriously and the truth becomes dim around you, only those who really are concerned stay near and watch over you.”
Mason became uncomfortable again. “So for my bigger mistakes, people were probably still watching. Maybe someone like my grandpa?”
“Perhaps.”
“I hate that. I hate knowing that someone else knows what I’ve done. When it was wrong, I mean.”
“Of course. Shame is natural and can be very helpful. Don’t worry about other people knowing, though; it’s better for key individuals to know now than to have your sins proclaimed from the rooftops to the whole world later, and the people who watch over you from above are those who really love you anyway. They forgive you and still have faith in you.”
Mason lowered his head. “If I knew, I mean really knew, how things were, I know I wouldn’t have done some of the dumb things that I did.”
“Ah, naturally. But if we had a full knowledge from the beginning, it wouldn’t be a test, would it? We wouldn’t really be able to learn and grow.”
“I guess I feel like it would be helpful to have this kind of perspective in order to do the learning.”
“I can see why you’d think so, but if you take a bit of time to observe people you’ll find that simply being told a truth isn’t enough to make it powerful in our lives. In fact, depending on our dispositions, we can very easily blind ourselves to things that ought to be obvious. Too much information all at once isn’t helpful either, and while you have some extra perspective here, you’re faced with different limitations. Consider, for example, sacrifice. Though it’s an incredibly important principle of the Gospel, it’s quite difficult to practice here. How do you expect to learn the benefit of fasting and giving of your substance to others, when you don’t have much in the way of substance? There’s really not much that you can learn here that you can’t learn in a mortal experience, and there, you can actually learn most things more fully than you can here.”
They were both silent for a moment before Grant spoke again. “Come with me. I’d like to show you something.”
Grant took his hand and began walking, and Mason felt that they were moving very quickly. When they were still again, Mason found himself in a place he didn’t recognize. It was a bustling city.
“Look around,” Grant said, “and tell me who those two people are.”
It didn’t take Mason long at all to identify the two people of whom Grant was speaking, for while the crowd of people all around generally only dimly reflected the light of the Holy Ghost, these two particular souls, well-dressed young men shone with a radiance. Mason figured that there was a natural explanation for this—two young men, walking together and casting light before them. “Missionaries,” he said. “They’ve got to be missionaries.”
“They are indeed.” Grant acknowledged. “When it comes to light and shining truth, they’re some of the most satisfying to watch. When the people they teach listen to the Holy Ghost, the light from the missionaries shines out and brightens them as well. There are other ways by which a given person’s light quickly increases, but the teaching of missionaries is one of the better ways.”
Mason lifted his head and peered toward them. “Are we going to see that today?”
“These two are pretty reliable, so I wouldn’t be surprised.”
They observed quietly for a brief while, and it gave Mason time to think. One idea gently nagged him, though he was reluctant to speak it. “Grant, you said that people don’t get as much attention from angelic observers when they sin,” (and Grant nodded encouragingly,) “but at other times, you do, ah, give people their privacy, right? Like newlyweds?”
Grant laughed. “Yes, of course. Just as we can quickly turn our attention away from the darkness of sin, we are selective about other things as well. Sacred events are universally considered to by ‘by invitation only’, and something as immeasurably sacred as the physical intimacy of a husband and wife is no one’s business but their own. It’s quite instinctive to find another place to be, and surprisingly easy to sense when they no longer require privacy. We’re neither curious about it nor carnal, so it’s not a concern.”
Mason looked down and raised his eyebrows. “Huh. Good. Well, I’d expect things to make sense like that, but I’m glad to hear it.”
Grant still wore a mild smile. “Though, to bring perspective, those of us that no longer have bodies also don’t get embarrassed like we used to.”
.
Sunday, September 4, 2011
"He granteth unto men according to their desire"
A recurring message in the scriptures is "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened." (Matthew 7:7-8) When we need something from Heavenly Father, if we ask faithfully He will give it to us. Often, he will answer our prayers through His servants here on this earth. Sometimes, if we are truly seeking to serve Him, we are blessed to be the instruments by which He blesses others.
I certainly hope to bless others' lives. I believe that the most important way I can help others is by sharing the restored Gospel with them. While it's good to serve in many ways, such as by providing food or doing physical labor, if we can share true knowledge and inspire others to live according to that truth, then for the most part they will be able to provide what they need for themselves and dedicate themselves to service as well. So I love to testify of the restored gospel.
I find myself frustrated in my desire sometimes, though. While I would love to declare the joyous truths of the restored gospel with everyone, that isn't how God works. He gives to those who ask. Or, as Alma said, "O that I were an angel[...]that I might go forth[...]with a voice to shake the earth, and[...]declare unto every soul, as with the voice of thunder, repentance and the plan of redemption, that they should repent and come unto our God, that there might not be more sorrow upon all the face of the earth. But behold, I am a man, and do sin in my wish; for I ought to be content with the things which the Lord hath allotted unto me. [...]I know that he granteth unto men according to their desire[...]yea, I know that he allotteth unto men, yea, decreeth unto them decrees which are unalterable, according to their wills, whether they be unto salvation or unto destruction." (Alma 29:1-4)
I doubt that Alma met people who intentionally sought spiritual destruction, but many who heard him definitely did choose that path through their refusal of the true gospel. Similarly, we run into people who, while professing to live life just like anyone else, reject the glad message of the restored gospel. Despite my great desires to share the gospel, if someone doesn't want it, I should "give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you." (Matthew 7:6, interestingly spoken by Jesus right before the passage above.) I hesitate to call anyone "swine" or "dog", but I recognize that many will find no value in the treasures I share and will instead mock them and me. Thus, I should reserve my great treasure for those who seek it.
I have found that even when someone asks a question about my religion they may not merit a lengthy response, depending on whether they ask with a real desire to know. Just because someone throws out a simple question, I should not seek to provide every answer to every question. The other day I spoke about the restored gospel for several hours with a friend, but in hindsight, I see that I was more eager to share the truths of the Restoration than he was to learn them. The result was that, despite my testimony of the Book of Mormon, he still didn't want to read it. Without doing so, he cannot gain a testimony for himself. Even if he did read some of it, if he did not ponder the words and ask God "with a sincere heart, with real intent" (Moroni 10:4), he would not receive an answer from God.
Last thoughts for now:
I know that the Gospel of Jesus Christ is for everyone and is a joyous, wonderful thing. I know that I should "be ready always to give an answer to every man that asketh [me] a reason of the hope that is in [me]". Yet, I should guard the treasure of my testimony, and as I seek to serve God I should seek to share my testimony and knowledge only inasmuch as others truly seek it, just as "He granteth unto men according to their desire". And like Alma, "I ought to be content with the things which the Lord hath allotted unto me." And, though it won't always happen at the speed I would like, measure by measure, those who listen to the voice of the Shepherd will be gathered into Zion.
I certainly hope to bless others' lives. I believe that the most important way I can help others is by sharing the restored Gospel with them. While it's good to serve in many ways, such as by providing food or doing physical labor, if we can share true knowledge and inspire others to live according to that truth, then for the most part they will be able to provide what they need for themselves and dedicate themselves to service as well. So I love to testify of the restored gospel.
I find myself frustrated in my desire sometimes, though. While I would love to declare the joyous truths of the restored gospel with everyone, that isn't how God works. He gives to those who ask. Or, as Alma said, "O that I were an angel[...]that I might go forth[...]with a voice to shake the earth, and[...]declare unto every soul, as with the voice of thunder, repentance and the plan of redemption, that they should repent and come unto our God, that there might not be more sorrow upon all the face of the earth. But behold, I am a man, and do sin in my wish; for I ought to be content with the things which the Lord hath allotted unto me. [...]I know that he granteth unto men according to their desire[...]yea, I know that he allotteth unto men, yea, decreeth unto them decrees which are unalterable, according to their wills, whether they be unto salvation or unto destruction." (Alma 29:1-4)
I doubt that Alma met people who intentionally sought spiritual destruction, but many who heard him definitely did choose that path through their refusal of the true gospel. Similarly, we run into people who, while professing to live life just like anyone else, reject the glad message of the restored gospel. Despite my great desires to share the gospel, if someone doesn't want it, I should "give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you." (Matthew 7:6, interestingly spoken by Jesus right before the passage above.) I hesitate to call anyone "swine" or "dog", but I recognize that many will find no value in the treasures I share and will instead mock them and me. Thus, I should reserve my great treasure for those who seek it.
I have found that even when someone asks a question about my religion they may not merit a lengthy response, depending on whether they ask with a real desire to know. Just because someone throws out a simple question, I should not seek to provide every answer to every question. The other day I spoke about the restored gospel for several hours with a friend, but in hindsight, I see that I was more eager to share the truths of the Restoration than he was to learn them. The result was that, despite my testimony of the Book of Mormon, he still didn't want to read it. Without doing so, he cannot gain a testimony for himself. Even if he did read some of it, if he did not ponder the words and ask God "with a sincere heart, with real intent" (Moroni 10:4), he would not receive an answer from God.
Last thoughts for now:
I know that the Gospel of Jesus Christ is for everyone and is a joyous, wonderful thing. I know that I should "be ready always to give an answer to every man that asketh [me] a reason of the hope that is in [me]". Yet, I should guard the treasure of my testimony, and as I seek to serve God I should seek to share my testimony and knowledge only inasmuch as others truly seek it, just as "He granteth unto men according to their desire". And like Alma, "I ought to be content with the things which the Lord hath allotted unto me." And, though it won't always happen at the speed I would like, measure by measure, those who listen to the voice of the Shepherd will be gathered into Zion.
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