Swallowed Up in the Will of the Father

I was teaching a Gospel Doctrine class a few years ago, and a quote from this talk was included in the lesson.  I started to use the quote, and Mark Oakden says, "I have the whole talk right here", and he did.  Apparently it was one of his favorites.  It is classic Elder Maxwell, and I have come to love it, too.

I have marked only one paragraph.  In reality, I could have marked the entire talk.  Yes, it's that good.

“Swallowed Up in the Will of the Father”

Elder Neal A. Maxwell
Of the Quorum of the Twelve Apostles

Neal A. Maxwell, “‘Swallowed Up in the Will of the Father’,” Ensign, Nov 1995, 22

Whenever Church members speak of consecration, it should be done reverently while acknowledging that each of us “come[s] short of the glory of God,” some of us far short (Rom. 3:23). Even the conscientious have not arrived, but they sense the shortfall and are genuinely striving. Consolingly, God’s grace flows not only to those “who love [Him] and keep all [His] commandments,” but likewise to those “that [seek] so to do” (D&C 46:9).

A second group of members are “honorable” but not “valiant.” They are not really aware of the gap nor of the importance of closing it (see D&C 76:75, 79). These “honorable” individuals are certainly not miserable nor wicked, nor are they unrighteous and unhappy. It is not what they have done but what they have left undone that is amiss. For example, if valiant, they could touch others deeply instead of merely being remembered pleasantly.

In a third group are those who are grossly entangled with the “ungodliness” of the world, reminding us all, as Peter wrote, that if “[we are] overcome” by something worldly, “[we are] brought in bondage” (2 Pet. 2:19).

If one “mind[s] the things of the flesh” (Rom. 8:5), he cannot “have the mind of Christ” (1 Cor. 2:16) because his thought patterns are “far from” Jesus, as are the desires or the “intents of his heart” (Mosiah 5:13). Ironically, if the Master is a stranger to us, then we will merely end up serving other masters. The sovereignty of these other masters is real, even if it sometimes is subtle, for they do call their cadence. Actually, “we are all enlisted” (Hymns, 1985, no. 250), if only in the ranks of the indifferent.

To the extent that we are not willing to be led by the Lord, we will be driven by our appetites, or we will be greatly preoccupied with the lesser things of the day. The remedy is implicit in the marvelous lamentation of King Benjamin: “For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart?” (Mosiah 5:13). For many moderns, sad to say, the query “What think ye of Christ?” (Matt. 22:42) would be answered, “I really don’t think of Him at all!”

Consider three examples of how honorable people in the Church keep back a portion and thus prevent greater consecration (see Acts 5:1–4).

A sister gives commendable, visible civic service. Yet even with her good image in the community, she remains a comparative stranger to Jesus’ holy temples and His holy scriptures, two vital dimensions of discipleship. But she could have Christ’s image in her countenance (see Alma 5:14).

An honorable father, dutifully involved in the cares of his family, is less than kind and gentle with individual family members. Though a comparative stranger to Jesus’ gentleness and kindness, which we are instructed to emulate, a little more effort by this father would make such a large difference.

Consider the returned missionary, skills polished while serving an honorable mission, striving earnestly for success in his career. Busy, he ends up in a posture of some accommodation with the world. Thus he forgoes building up the kingdom first and instead builds up himself. A small course correction now would make a large, even destinational, difference for him later on.

These deficiencies just illustrated are those of omission. Once the telestial sins are left behind and henceforth avoided, the focus falls ever more on the sins of omission. These omissions signify a lack of qualifying fully for the celestial kingdom. Only greater consecration can correct these omissions, which have consequences just as real as do the sins of commission. Many of us thus have sufficient faith to avoid the major sins of commission, but not enough faith to sacrifice our distracting obsessions or to focus on our omissions.

Most omissions occur because we fail to get outside ourselves. We are so busy checking on our own temperatures, we do not notice the burning fevers of others even when we can offer them some of the needed remedies, such as encouragement, kindness, and commendation. The hands which hang down and most need to be lifted up belong to those too discouraged even to reach out anymore.

Actually, everything depends—initially and finally—on our desires. These shape our thought patterns. Our desires thus precede our deeds and lie at the very cores of our souls, tilting us toward or away from God (see D&C 4:3). God can “educate our desires” (see Joseph F. Smith, Gospel Doctrine, 5th ed., Salt Lake City: Deseret Book Co., 1939, p. 297). Others seek to manipulate our desires. But it is we who form the desires, the “thoughts and intents of [our] hearts” (Mosiah 5:13).

The end rule is “according to [our] desires … shall it be done unto [us]” (D&C 11:17), “for I, the Lord, will judge all men according to their works, according to the desire of their hearts” (D&C 137:9; see also Alma 41:5; D&C 6:20, 27). One’s individual will thus remains uniquely his. God will not override it nor overwhelm it. Hence we’d better want the consequences of what we want!

Another cosmic fact: only by aligning our wills with God’s is full happiness to be found. Anything less results in a lesser portion (see Alma 12:10–11). The Lord will work with us even if, at first, we “can no more than desire” but are willing to “give place for a portion of [His] words” (Alma 32:27). A small foothold is all He needs! But we must desire and provide it.

So many of us are kept from eventual consecration because we mistakenly think that, somehow, by letting our will be swallowed up in the will of God, we lose our individuality (see Mosiah 15:7). What we are really worried about, of course, is not giving up self, but selfish things—like our roles, our time, our preeminence, and our possessions. No wonder we are instructed by the Savior to lose ourselves (see Luke 9:24). He is only asking us to lose the old self in order to find the new self. It is not a question of one’s losing identity but of finding his true identity! Ironically, so many people already lose themselves anyway in their consuming hobbies and preoccupations but with far, far lesser things.

Ever observant, in both the first and second estates, consecrated Jesus always knew in which direction He faced: He consistently emulated His Father: “The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise” (John 5:19), for “I have suffered the will of the Father in all things from the beginning” (3 Ne. 11:11).

As one’s will is increasingly submissive to the will of God, he can receive inspiration and revelation so much needed to help meet the trials of life. In the trying and very defining Isaac episode, faithful Abraham “staggered not … through unbelief” (Rom. 4:20). Of that episode John Taylor observed that “nothing but the spirit of revelation could have given him this confidence, and … sustained him under these peculiar circumstances” (in Journal of Discourses, 14:361). Will we too trust the Lord amid a perplexing trial for which we have no easy explanation? Do we understand—really comprehend—that Jesus knows and understands when we are stressed and perplexed? The complete consecration which effected the Atonement ensured Jesus’ perfect empathy; He felt our very pains and afflictions before we did and knows how to succor us (see Alma 7:11–12; 2 Ne. 9:21). Since the Most Innocent suffered the most, our own cries of “Why?” cannot match His. But we can utter the same submissive word “nevertheless …” (Matt. 26:39).

Progression toward submission confers another blessing: an enhanced capacity for joy. Counseled President Brigham Young, “If you want to enjoy exquisitely, become a Latter-day Saint, and then live the doctrine of Jesus Christ” (in Journal of Discourses, 18:247).

Thus, brothers and sisters, consecration is not resignation or a mindless caving in. Rather, it is a deliberate expanding outward, making us more honest when we sing, “More used would I be” (“More Holiness Give Me,” 1985, Hymns, no. 131). Consecration, likewise, is not shoulder-shrugging acceptance, but, instead, shoulder-squaring to better bear the yoke.

Consecration involves pressing forward “with a steadfastness in Christ” with a “brightness of hope, and a love of God and of all men … [while] feasting upon the word of Christ” (2 Ne. 31:20). Jesus pressed forward sublimely. He did not shrink, such as by going only 60 percent of the distance toward the full atonement. Instead, He “finished [His] preparations” for all mankind, bringing a universal resurrection—not one in which 40 percent of us would have been left out (see D&C 19:18–19).

Each of us might well ask, “In what ways am I shrinking or holding back?” Meek introspection may yield some bold insights! For example, we can tell much by what we have already willingly discarded along the pathway of discipleship. It is the only pathway where littering is permissible, even encouraged. In the early stages, the debris left behind includes the grosser sins of commission. Later debris differs; things begin to be discarded which have caused the misuse or underuse of our time and talent.

Along this pathway leading to consecration, stern and unsought challenges sometimes hasten this jettisoning, which is needed to achieve increased consecration (see Hel. 12:3). If we have grown soft, hard times may be necessary. If we are too contented, a dose of divine discontent may come. A relevant insight may be contained in reproof. A new calling beckons us away from comfortable routines wherein the needed competencies have already been developed. One may be stripped of accustomed luxury so that the malignant mole of materialism may be removed. One may be scorched by humiliation so pride can be melted away. Whatever we lack will get attention, one way or another.

John Taylor indicated that the Lord may even choose to wrench our very heartstrings (see Journal of Discourses, 14:360). If our hearts are set too much upon the things of this world, they may need to be wrenched, or broken, or undergo a mighty change (see Alma 5:12).

Consecration is thus both a principle and a process, and it is not tied to a single moment. Instead, it is freely given, drop by drop, until the cup of consecration brims and finally runs over.

Long before that, however, as Jesus declared, we must “settle this in [our] hearts” that we will do what He asks of us (JST, Luke 14:28). President Young further counseled us “to submit to the hand of the Lord, … and acknowledge his hand in all things, … then you will be exactly right; and until you come to that point, you cannot be entirely right. That is what we have to come to” (in Journal of Discourses, 5:352).

Thus, acknowledging God’s hand includes, in the words of the Prophet Joseph, trusting that God has made “ample provision” beforehand to achieve all His purposes, including His purposes in our lives (Teachings of the Prophet Joseph Smith, p. 220). Sometimes He clearly directs; other times it seems He merely permits some things to happen. Therefore, we will not always understand the role of God’s hand, but we know enough of his heart and mind to be submissive. Thus when we are perplexed and stressed, explanatory help is not always immediately forthcoming, but compensatory help will be. Thus our process of cognition gives way to our personal submission, as we experience those moments when we learn to “be still, and know that I am God” (Ps. 46:10).

Then, the more one’s will is thus “swallowed up,” the more his afflictions, rather than necessarily being removed, will be “swallowed up in the joy of Christ” (Alma 31:38).

Seventy years ago, Lord Moulton coined a perceptive phrase, “obedience to the unenforceable,” describing “the obedience of a man to that which he cannot be forced to obey” (“Law And Manners,” Atlantic Monthly, July 1924, p. 1). God’s blessings, including those associated with consecration, come by unforced obedience to the laws upon which they are predicated (see D&C 130:20–21). Thus our deepest desires determine our degree of “obedience to the unenforceable.” God seeks to have us become more consecrated by giving everything. Then, when we come home to Him, He will generously give us “all that [He] hath” (D&C 84:38).

In conclusion, the submission of one’s will is really the only uniquely personal thing we have to place on God’s altar. The many other things we “give,” brothers and sisters, are actually the things He has already given or loaned to us. However, when you and I finally submit ourselves, by letting our individual wills be swallowed up in God’s will, then we are really giving something to Him! It is the only possession which is truly ours to give!
Consecration thus constitutes the only unconditional surrender which is also a total victory!

May we deeply desire that victory, I pray in the name of Jesus Christ, amen.

Drawing Closer to God

I came across this talk while looking for another.  It's not as powerful as President Eyring often is, but it is certainly in his voice and is a gentle invitation to draw ourselves closer to the Lord.  A nice talk.
 

To Draw Closer to God

Bishop Henry B. Eyring
First Counselor in the Presiding Bishopric

Henry B. Eyring, “To Draw Closer to God,” Ensign, May 1991, 65

You talk with people every day who say that God does not exist or is far, far away. A woman sat next to me on a plane. I spoke to her. She strained to understand me. When she spoke, her accent almost overpowered her English. In answer to my question, she told me that she was returning to the place of her birth. She said that the occasion which drew her was a religious observance of the death of her father, who died many years ago. She had made the flight on the third, the seventh, the thirteenth, and the seventeenth anniversaries of his death. And now she was going again.

I told her that I admired her devotion to her father. She said, quietly, that she believed in the veneration of her ancestors. I asked her if her family had attended church. She smiled and said, “No, only go to church when someone dies.” I asked her if she believed in a god. She said, “Yes.” I asked her if she thought he was close by. She said, “No. If we should need him we would say, ‘come here,’ ” and she made a beckoning sign with her hand. I asked her who she believed God was. Her soft, tentative answer was: “Well, he is like one of our distant ancestors.”

She needed to hear the words you have heard spoken here: Jesus Christ, the fall of Adam, the Atonement, the Resurrection, repentance, eternal life, and the pure love of God. But I realized those words would not touch her. I remembered and understood the power of what Elder Spencer W. Kimball wrote in the beginning of his book The Miracle of Forgiveness. You may recall this warning:

“This book presupposes a belief in God and in life’s high purpose. Without God, repentance would have little meaning, and forgiveness would be both unnecessary and unreal. If there were no God, life would indeed be meaningless; … we might find justification in an urge to live only for today, to ‘eat, drink and be merry,’ to dissipate, to satisfy every worldly desire. If there were no God there would be no redemption, no resurrection, no eternities to anticipate, and consequently no hope.” (Spencer W. Kimball, The Miracle of Forgiveness, Salt Lake City: Bookcraft, 1969, pp. 3–4.)

President Kimball’s words made me think not how different that woman was from me, but how much we were alike. God is our ancestor, not distant but close. He is the Father of our spirits; we are his children. But like that woman, we all at times feel far removed from him. Like her, if we are to have the words of the gospel of Jesus Christ touch us, then we must believe in God. We must want to be with him. And we must sense our need to be purified to be with him again.

The day will come when we will see him again. President Benson described it this way: “Nothing is going to startle us more when we pass through the veil to the other side than to realize how well we know our Father and how familiar his face is to us.” (“Jesus Christ—Gifts and Expectations,” in Speeches of the Year, 1974, Provo: Brigham Young University Press, 1975, p. 313.)

While what President Benson said will be true in the future, we need to feel now that God knows us and loves us as individuals. There are times you have felt the closeness of God, your Father, and that you are his child. Those times can come more often. There is a simple way to think about it.

If you want to stay close to someone who has been dear to you, but from whom you are separated, you know how to do it. You would find a way to speak to them, you would listen to them, and you would discover ways to do things for each other. The more often that happened, the longer it went on, the deeper would be the bond of affection. If much time passed without the speaking, the listening, and the doing, the bond would weaken.

God is perfect and omnipotent, and you and I are mortal. But he is our Father, he loves us, and he offers the same opportunity to draw closer to him as would a loving friend. And you will do it in much the same way: speaking, listening, and doing.

Our Heavenly Father has not only invited us to speak to him, he has commanded it. And, as he has always done, when he commands, he promises, too.

In the nineteenth section of the Doctrine and Covenants, the Lord says to you and me:

“Pray always, and I will pour out my Spirit upon you, and great shall be your blessing—yea, even more than if you should obtain treasures of earth and corruptibleness to the extent thereof.

“Behold, canst thou read this without rejoicing and lifting up thy heart for gladness?

“Or canst thou run about longer as a blind guide?

“Or canst thou be humble and meek, and conduct thyself wisely before me? Yea, come unto me thy Savior. Amen.” (D&C 19:38–41.)

In that scripture, and in others, it is clear how often we should speak to God: regularly in words, continually in feelings. When the Savior appeared among the people on this continent, after his resurrection, he taught them how to pray. He used the words, “Pray always.” That doesn’t mean now and then. It doesn’t mean to pray only when you feel like it. Listen to what he said to them:

“Therefore blessed are ye if ye shall keep my commandments, which the Father hath commanded me that I should give unto you.

“Verily, verily, I say unto you, ye must watch and pray always, lest ye be tempted by the devil, and ye be led away captive by him.

“And as I have prayed among you even so shall ye pray in my church, among my people who do repent and are baptized in my name. Behold I am the light; I have set an example for you.” (3 Ne. 18:14–16.)

Now, you and I need to listen with great care. When you heard the scripture I just recited, you heard the words of Christ. I testify that is true. Jesus Christ speaks the words of the Father. You can read the scriptures, listen, and then hear God’s answers to you.

There is another way to listen to God. Many of you will have heard answers to your prayers today. I bear testimony that you have in this conference heard the voices of Apostles and prophets of the Lord Jesus Christ. The Lord said this of them, as they speak by his direction:

“What I the Lord have spoken, I have spoken, and I excuse not myself; and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same.

“For behold, and lo, the Lord is God, and the Spirit beareth record, and the record is true, and the truth abideth forever and ever. Amen.” (D&C 1:38–39.)

It is the Spirit which will bear record to your heart as you read the scriptures, as you hear the Lord’s authorized servants, and as God speaks directly to your heart. You can listen and hear if you believe that the scriptures are accurate when they describe the Holy Ghost this way:

“Yea, thus saith the still small voice, which whispereth through and pierceth all things, and often times it maketh my bones to quake while it maketh manifest.” (D&C 85:6.)

Now, I testify it is a small voice. It whispers, not shouts. And so you must be very quiet inside. That is why you may wisely fast when you want to listen. And that is why you will listen best when you feel, “Father, thy will, not mine, be done.” You will have a feeling of “I want what you want.” Then, the still small voice will seem as if it pierces you. It may make your bones to quake. More often it will make your heart burn within you, again softly, but with a burning which will lift and reassure.

You will act after you have listened because when you hear his voice by the Spirit you will always feel that you are impelled to do something. You mustn’t be surprised if the instruction seems accompanied with what you feel as a rebuke.

You might prefer that God simply tell you how well you are doing. But he loves you, wants you to be with him, and knows you must have a mighty change in your heart, through faith on the Lord Jesus Christ, humble repentance, and the making and keeping of sacred covenants. That’s why the Proverbs record this:

“My son, despise not the chastening of the Lord; neither be weary of his correction:

“For whom the Lord loveth he correcteth; even as a father the son in whom he delighteth.” (Prov. 3:11–12.)

As you have listened to God’s servants here, you have felt pricked in your heart to do something. You could react with a hard heart: “Why is an imperfect man telling me to repent?” Or you could hear instead the loving invitation of your Heavenly Father, who delighted in you when you were with him, and delights in the prospect that you will accept his loving correction.

You will find something else in the pattern of correction you have felt. Do you notice how much of it is an urging to do something for someone else? That is no surprise. God loves his children. They have great needs. Everything belongs to God, so there is not much you can give him, after you have given him a repentant heart. But you can give kindness to his children. If you were my earthly friend, you would win my heart by being kind to my children. God loves his children more than any earthly parent, so think what your kindness to his children means to him.

With all you will do for your Heavenly Father—if you pray, and listen, and then obey him all your days—you will still find him more generous than you can ever be. Here is how King Benjamin described your problem of exchanging acts of kindness with God:

“And … he doth require that ye should do as he hath commanded you; for which if ye do, he doth immediately bless you; and therefore he hath paid you. And ye are still indebted unto him, and are, and will be, forever and ever; therefore, of what have ye to boast?” (Mosiah 2:24.)

Now, even the Savior of the world, when he was on the cross, felt his Father far from him. You will have moments, perhaps long moments, of feelings of separation. But you know the way to draw closer to God. King Benjamin taught us the way:

“I say unto you, I would that ye should remember to retain the name written always in your hearts, that ye are not found on the left hand of God, but that ye hear and know the voice by which ye shall be called, and also, the name by which he shall call you.

“For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart?” (Mosiah 5:12–13.)

Now, you will still be startled, as President Benson said you would be, to realize how familiar the face of our Heavenly Father is. But when you see him, you will know his voice, because you will have prayed, listened, obeyed, and come to share the thoughts and intents of his heart. You will have drawn nearer to him.

I pray that we will. In the name of Jesus Christ, amen.

Peacable Followers of Christ

This is a very good talk from President Packer on dealing with those who accuse the church of not being Christian.  

“The Peaceable Followers of Christ”

By President Boyd K. Packer
Acting President of the Quorum of the Twelve Apostles

Boyd K. Packer, “‘The Peaceable Followers of Christ’,” Ensign, Apr 1998, 62

An address given at the Church Educational System fireside at BYU on 1 February 1998
Because of the nature of the message that I have to present, I would deeply appreciate your faith and prayers as we move forward in the meeting.

In his closing sermon, the prophet Moroni said, “I … speak unto you that are of the church, that are the peaceable followers of Christ,” and he spoke further of our “peaceable walk with the children of men.” [1]

My preparation for this assignment has been challenging. I have determined to do something I have seldom done before—to present a message intended for someone not present with us.

My message is for those who teach and write and produce films which claim that The Church of Jesus Christ of Latter-day Saints is not a Christian church and that we, the members, are not Christians.

When faced with that question, I find myself disadvantaged—cornered, challenged. I think you young people could do a better job of answering that question than I. I find it difficult to respond without saying that such individuals are uninformed and unfair and not consistent with the spirit of Christian brotherhood. But confrontation is not the way to reason through a challenge such as this. The much better approach is to teach, to remain “peaceable followers of Christ.”

If they claimed that we do not fit the Christian mold they have designed for themselves or that we do not conform to their definition of Christian, it would be easier to reason together.

We need not justify what we believe, only to teach and to explain. Others can accept or reject as they please. They have their agency.

There is more to it than simply writing a definition of what a Christian is and then rejecting anyone who does not conform to it.

If we really are not Christians, there are some things that are left for them to explain.

For example: Suppose someone who had never heard of The Church of Jesus Christ of Latter-day Saints came upon one of our hymnbooks and asked himself, “Who published this? What do they believe? What kind of people are they?”

He would find it filled with hymns and anthems which testify of Christ, many which are revered by Christians throughout the world: “Jesus, Lover of My Soul,” “Jesus, the Very Thought of Thee,” “The Lord Is My Shepherd,” and more than 30 others.

He would find more than a hundred hymns written by Latter-day Saints which teach of Christ. In the spirit of worship, these hymns teach of the ministry of our Lord, our Redeemer. We sing reverently of His Crucifixion, His sacrifice for our sins, His Resurrection, His Atonement, His Ascension.

These hymns certainly are not the voice of non-Christians. Instead they reveal a people of devotion and faith who love, indeed worship, our Savior and Redeemer. Listen to a few verses selected from a few of them.

The first one, “Jesus, Once of Humble Birth,” written by Elder Parley P. Pratt, who was a member of the Quorum of the Twelve Apostles, will be sung by Mark Hall, accompanied by Herbert Klopfer:

Jesus, once of humble birth,
Now in glory comes to earth.
Once he suffered grief and pain;
Now he comes on earth to reign.

Once a meek and lowly Lamb,
Now the Lord, the great I Am.
Once upon the cross he bowed;
Now his chariot is the cloud.

Once he groaned in blood and tears;
Now in glory he appears.
Once rejected by his own,
Now their King he shall be known. [2]

The next verses from “Behold the Great Redeemer Die,” written by Eliza R. Snow, an early president of the Relief Society, will be sung by Kimberly Hall:

Behold the great Redeemer die,
A broken law to satisfy.
He dies a sacrifice for sin,
That man may live and glory win. …

He died, and at the awful sight
The sun in shame withdrew its light!
Earth trembled, and all nature sighed
In dread response, “A God has died!”
He lives—he lives. We humbly now
Around these sacred symbols bow,
And seek, as Saints of latter days,
To do his will and live his praise. [3]

Finally verses from “How Great the Wisdom and the Love,” also written by Eliza R. Snow, will be sung by Brother and Sister Hall:

How great the wisdom and the love
That filled the courts on high
And sent the Savior from above
To suffer, bleed, and die!

His precious blood he freely spilt;
His life he freely gave,
A sinless sacrifice for guilt,
A dying world to save.

By strict obedience Jesus won
The prize with glory rife:
“Thy will, O God, not mine be done,”
Adorned his mortal life.

He marked the path and led the way,
And ev’ry point defines
To light and life and endless day
Where God’s full presence shines. [4]

Is that the voice of non-Christians?

More than 50 hymns of transcendent beauty and devotion speak in pure testimony of the Lord. They invite a spirit of reverence and worship of the Lord into the meetings of the Latter-day Saints.

How could words or music like that be written by non-Christians? Was it not the Master who asked, “Do men gather grapes of thorns, or figs of thistles?” [5]

How do they account for such reverent tributes to the Lord? Well, that is their problem, not ours.

One reason for my feeling challenged by this claim that we are not Christians is that I do not know how to answer it without quoting from revelations, from scriptures which they reject.

Unless these critics at least understand why we accept such revelations, we will never come to agree.

Consider the name: The Church of Jesus Christ of Latter-day Saints.

On this subject, the Lord Himself has spoken more than once. Listen to this account from the Book of Mormon:

“And it came to pass that as the disciples of Jesus were journeying and were preaching the things which they had both heard and seen, and were baptizing in the name of Jesus, it came to pass that the disciples were gathered together and were united in mighty prayer and fasting.

“And Jesus again showed himself unto them, for they were praying unto the Father in his name; and Jesus came and stood in the midst of them, and said unto them: What will ye that I shall give unto you?

“And they said unto him: Lord, we will that thou wouldst tell us the name whereby we shall call this church; for there are disputations among the people concerning this matter.

“And the Lord said unto them: Verily, verily, I say unto you, why is it that the people should murmur and dispute because of this thing?

“Have they not read the scriptures, which say ye must take upon you the name of Christ, which is my name? For by this name shall ye be called at the last day;

“And whoso taketh upon him my name, and endureth to the end, the same shall be saved at the last day.

“Therefore, whatsoever ye shall do, ye shall do it in my name; therefore ye shall call the church in my name; and ye shall call upon the Father in my name that he will bless the church for my sake.

“And how be it my church save it be called in my name? For if a church be called in Moses’ name then it be Moses’ church; or if it be called in the name of a man then it be the church of a man; but if it be called in my name then it is my church, if it so be that they are built upon my gospel.

“Verily I say unto you, that ye are built upon my gospel; therefore ye shall call whatsoever things ye do call, in my name; therefore if ye call upon the Father, for the church, if it be in my name the Father will hear you.” [6]

In a revelation given in 1838, the Lord spoke to “the elders and people of my Church of Jesus Christ of Latter-day Saints, scattered abroad in all the world,” saying, “For thus shall my church be called in the last days, even The Church of Jesus Christ of Latter-day Saints.” [7]
Others refer to us as Mormons. I do not mind if they use that title. However, sometimes we are prone ourselves to say “Mormon Church.” I do not think it best for us to do so.

The First Presidency has told us to “keep in mind that this is the Church of Jesus Christ; please emphasize that fact in making contacts with others. … We feel that some may be misled by the too frequent use of the term ‘Mormon Church.’ ” [8]

We obey the commandment “Whatsoever ye shall do, ye shall do it in my name.” [9] Every prayer we offer is in His name. Every ordinance performed is in His name. Every baptism, confirmation, blessing, ordination, every sermon, every testimony is concluded with the invocation of His sacred name. It is in His name that we heal the sick and perform other miracles of which we do not, cannot, speak.

In the sacrament we take upon ourselves the name of Christ. We covenant to remember Him and keep His commandments. He is present in all that we believe.

Several years ago Sister Packer and I went to Oxford University. We were looking for the records of my seventh great-grandfather John Packer. Dr. Poppelwell, the head of Christ’s College at Oxford, was kind enough to have the archivist of Christ’s College bring the records. There in the year 1583, we found my ancestor’s name, John Packer.

The following year we returned to Oxford to present a beautifully bound set of the standard works for the library at Christ’s College. It seemed a bit awkward for the head of Christ’s College, Dr. Poppelwell. Perhaps he thought we were not really Christians. So he called for the college chaplain to receive the books.

Before handing them to the chaplain, I opened the Topical Guide and showed him references to one subject: 18 pages, very fine print, single-spaced, listing references to the one subject of Jesus Christ. It is the most comprehensive compilation of scriptural references on the subject of Jesus Christ that has ever been assembled in the history of the world—a testimony from the Old and New Testaments, Book of Mormon, Doctrine and Covenants, and Pearl of Great Price.

However you follow these references, I told him, side to side, up and down, book to book, subject after subject, you will find that they are a consistent harmonious witness to the divinity of the mission of the Lord Jesus Christ—His birth, His life, His teachings, His Crucifixion, His Resurrection, and His Atonement.

The atmosphere changed and we were cordially given a tour, including an excavation revealing recently discovered murals which dated to Roman days.

Among those references listed in the Topical Guide is the one from the Book of Mormon: Another Testament of Jesus Christ:

“We preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins.” [10]

Christ dominates that testament page by page. He is referred to in 3,925 verses, more than half of the 6,607 verses in the book. Beginning with the title page, where the purpose of the book is given as “the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God,” he is referred to as the Son of God, the Redeemer of the world, the Only Begotten of the Father, and nearly a hundred other titles. In the last phrase of the last sentence of the last verse, verse 6,607, the Savior is referred to as “the great Jehovah, the Eternal Judge.” [11]

It is one thing to say that we are not their kind of Christian. It is another entirely to characterize us as not being Christian at all.

There are doctrinal beliefs that will continue to be misunderstood and disturb our critics. A few of them are these:

• The statement in the revelation that The Church of Jesus Christ of Latter-day Saints is “the only true and living church upon the face of the whole earth.” [12]
• Scriptures in addition to the Bible—the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price.
• Continuing revelation through apostles and prophets.
• The doctrine of the Godhead. The Father, Son, and Holy Ghost are three separate and distinct personages, and “the Father has a body of flesh and bones as tangible as man’s.” [13]
• We are the literal spirit children of God, and thus have the possibility to eventually become as He is.
• Marriages may continue after this life, and families can be forever.
• And, of course, we are not saved by grace alone, but saved “after all we can do.” [14]

One need not have answers to all those questions to receive the witness of the Spirit, join the Church, and remain faithful therein. There is a knowledge that transcends rational explanations, sacred knowledge that leads to conversion.

While we can provide answers, they will not be satisfactory, however, to those who do not accept continuing revelation. To argue or debate over sacred things usually generates much more heat than light.

There is what I call the principle of prerequisites. That principle operates in school. Without the basic prerequisite course in chemistry, we will have a hard time understanding advanced chemistry, if we ever do. Not that we are not intelligent enough to understand, but a proper foundation simply has not been laid.

Paul told the Corinthians that very thing:

“For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

“Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

“Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

“But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” [15]

I suppose others are puzzled as to how we attract so many converts, or why members stay in the Church with so many questions we are not able to answer to everyone’s satisfaction.

Our critics’ belief, based on the Bible, holds that man is saved by grace alone. Theirs is by far the easier way.

Our position, also based on the Bible but strengthened by other scriptures, holds that we are saved by grace “after all we can do,” [16] and we are responsible by conduct and by covenants to live the standards of the gospel.

We agree with the Apostle James that “faith, if it hath not works, is dead, being alone,” and we say to all those who make such an accusation, “Shew me thy faith without thy works, and I will shew thee my faith by my works.” [17]

Buttressed by covenants and ordinances, Latter-day Saints observe the law of the fast, pay tithes and offerings, send their children on missions, “For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do.” [18]

As converts mature spiritually, they gain “a reason [for] the hope that is in [them].” [19] The gospel becomes as satisfying to the mind as it is soothing to the heart. We spend our lives learning the things of God. Those difficult questions one by one become testimonies.

“We claim the [right to worship] Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.” [20]

A caution to those who willfully misrepresent us: They may do well to consider what Gamaliel said to his fellow Pharisees after they had arrested the Apostles:

“Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;

“And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.

“For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.

“After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.

“And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:

“But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.

“And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.” [21]

Gamaliel unknowingly agreed with the Lord, who had said, “Every plant, which my heavenly Father hath not planted, shall be rooted up.” [22]

I will tell you we do not talk of downsizing anything in the Church.

And so, the problem is theirs, not ours. We know whom we worship and what we worship and in whose name. They may say we believe because we were brought up that way from our youth. While true of many of us, it is not true of most. Two-thirds of us are converts who come by the waters of baptism by immersion for the remission of sins and the laying on of hands for the gift of the Holy Ghost.

Each one in the Church, born in or converted, must acquire an individual testimony.

While we must act peaceably, we need not submit to unfair accusations and unjustified opposition.

“The Lord had said unto [the Nephites], and also unto their fathers, that: Inasmuch as ye are not guilty of the first offense, neither the second, ye shall not suffer yourselves to be slain by the hands of your enemies.” [23]

If our detractors organize to come against us—to disrupt our work (and that has happened before)—there will be those among them who will say, “We ought not to be doing this. This does not feel good. What we are doing is not right.” And as surely as we remain “peaceable followers of Christ,” a division will rise up among them, and they will ultimately disarm and weaken themselves.

They might learn from an old Spanish saying, Les salió el tiro por la culata, which translated means, “The bullet came out the wrong end of the gun.”

While we take the gospel of Christ to all people, we do not oppose other churches. If you meet someone who challenges our right to the title Christian, do not confront them. Teach them peaceably. We have but to remain humble and peaceable followers of Christ, for He has promised, “I will fight your battles.” [24]

The marvelous thing is that the Lord can manage the Church without a professional clergy. In an early revelation, He commanded

“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 covenant might be established;

“That the fulness of my gospel might be proclaimed by the weak and the simple unto the ends of the world.” [25]

Some of us puzzle over why, of all things, we are said to be un-Christian. But that is our lot. The prophets have told us that opposition goes with the territory. It was ever thus.

It is not an easy church to belong to. The gospel requires dedication and sacrifice. It is not an easy church to administer. With the patterns of the priesthood as they are, men and women are called from every walk of life to teach and to lead and to serve. We have members with every level of gospel knowledge, leadership ability, talents, and testimony. We learn to be patient with one another.

Eliza R. Snow wrote “Think Not, When You Gather to Zion”:

Think not when you gather to Zion,
Your troubles and trials are through,
That nothing but comfort and pleasure
Are waiting in Zion for you:
No, no, ’tis designed as a furnace,
All substance, all textures to try,
To burn all the “wood, hay, and stubble,”
The gold from the dross purify.

Think not when you gather to Zion,
That all will be holy and pure;
That fraud and deception are banished,
And confidence wholly secure:
No, no, for the Lord our Redeemer
Has said that the tares with the wheat
Must grow till the great day of burning
Shall render the harvest complete.

Think not when you gather to Zion,
The Saints here have nothing to do
But to look to your personal welfare,
And always be comforting you.
No; those who are faithful are doing
What they find to do with their might;
To gather the scattered of Israel
They labor by day and by night.

Think not when you gather to Zion,
The prize and the victory won.
Think not that the warfare is ended,
The work of salvation is done.
No, no; for the great prince of darkness
A tenfold exertion will make,
When he sees you go to the fountain,
Where freely the truth you may take. [26]

So, with the encouragement of the Spirit, we do the best we can and go peaceably on.

Some years ago I was invited to speak to a group of faculty and students at Harvard University. I, of course, hoped that the gospel message would be accepted and that our meeting would end in a harmony of views. As I prayed that this might result, there came to me a strong impression that this petition would not be granted.

I determined that, however preposterous the talk about angels and golden plates and restoration might be to my audience, I would teach the truth with quiet confidence, for I have a testimony of the truth. If some must come from the meeting unsettled and disturbed, it would not be me. Let them be disturbed, if they would.

It was as the Spirit foretold. Some in the group shook their heads in amazement that anyone could believe such things. But I was at peace. I had taught the truth, and they could accept it or reject it as they pleased.

There is always the hope, and often it is true, that in any group one person with an open mind and heart may admit one simple thought: “Could it possibly be true?” Combine that thought with sincere prayer, and one more soul enters a private sacred grove to find the answer to the question “Which of all the churches is true, and which should I join?”

As I grow older in age and experience, I grow ever less concerned over whether others agree with us. I grow ever more concerned that they understand us. If they do understand, they have their agency and can accept or reject the gospel as they please.

It is not an easy thing for us to defend the position that bothers so many others. But, brethren and sisters, never be ashamed of the gospel of Jesus Christ. Never apologize for the sacred doctrines of the gospel. Never feel inadequate and unsettled because you cannot explain them to the satisfaction of all who might enquire of you. Do not be ill at ease or uncomfortable because you can give little more than your conviction.

Be assured that, if you will explain what you know and testify of what you feel, you may plant a seed that will grow and blossom into a testimony of the gospel of Jesus Christ.

“Behold I say unto you, that as these things are true, and as the Lord God liveth, there is none other name given under heaven save it be this Jesus Christ, of which I have spoken, whereby man can be saved.” [27]

As one of the Twelve, I bear witness of the Lord Jesus Christ. He lives. He is our Redeemer and is our Savior. He presides over this Church. He is no stranger to His servants here, and as we move into the future with quiet confidence, His spirit will be with us.

I invoke His blessing upon you, our youth, that you will have the courage of your conviction and that testimony, even though it be but a tiny seed, will grow up and bear fruits unto everlasting life. I bear witness of Him in the name of Jesus Christ, amen.

Notes

1. Moro. 7:3–4; emphasis added.
2. Hymns, no. 196, vv. 1–3.
3. Hymns, no. 191, vv. 1, 5, 6.
4. Hymns, no. 195.
5. Matt. 7:16.
6. 3 Ne. 27:1–9; emphasis added.
7. D&C 115:3–4.
8. “Policies and Announcements,” Ensign, Mar. 1983, 79.
9. 3 Ne. 27:7.
10. 2 Ne. 25:26.
11. Moro. 10:34; see also Susan Ward Easton, “Names of Christ in the Book of Mormon,” Ensign, July 1978, 60–61.
12. D&C 1:30.
13. D&C 130:22.
14. 2 Ne. 25:23.
15. 1 Cor. 2:11–14.
16. 2 Ne. 25:23.
17. James 2:17–18.
18. 2 Ne. 25:23; emphasis added.
19. 1 Pet. 3:15.
20. A of F 1:11.
21. Acts 5:34–40.
22. Matt. 15:13.
23. Alma 43:46.
24. D&C 105:14.
25. D&C 1:20–23.
26. Hymns (1948), no. 21.
27. 2 Ne. 25:20.

Consecration

I read this today at lunch.  Elder Maxwell is a master teacher, and this talk is one that is supernal.  I (unfortunately) see myself in much of what Elder Maxwell is teaching against, and so I include this to remind me of my need to more fully consecrate myself to the Lord.

“Settle This in Your Hearts”

Elder Neal A. Maxwell
Of the Quorum of the Twelve Apostles

Neal A. Maxwell, “‘Settle This in Your Hearts’,” Ensign, Nov 1992, 65

This is an appropriate moment to thank Elder Hanks for his influence on my life in so many moments over so many years.

Eighteen years ago from this same pulpit, I pled with those who stood indecisively on the “porch” of the Church to come fully inside. (See Ensign, Nov. 1974, pp. 12–13.) Today my plea is to those members already inside but whose discipleship is casual, individuals whom we love, whose gifts and talents are much needed in building the kingdom!

Any call for greater consecration is, of course, really a call to all of us. But these remarks are not primarily for those who are steadily striving and who genuinely seek to keep God’s commandments and yet sometimes fall short. (See D&C 46:9.) Nor is this primarily for those few in deliberate noncompliance, including some who cast off on intellectual and behavioral bungee cords in search of new sensations, only to be jerked about by the old heresies and the old sins.

Instead, these comments are for the essentially “honorable” members who are skimming over the surface instead of deepening their discipleship and who are casually engaged rather than “anxiously engaged.” (D&C 76:75; D&C 58:27.) Though nominal in their participation, their reservations and hesitations inevitably show through. They may even pass through our holy temples, but, alas, they do not let the holy temples pass through them.

Such members accept callings but not all of the accompanying responsibilities; hence, their Church chores must often be done by those already “anxiously engaged.” Some regard themselves as merely “resting” in between Church callings. But we are never in between as to this soaring call from Jesus: “What manner of men [and women] ought ye to be? Verily I say unto you, even as I am.” (3 Ne. 27:27; see Matt. 5:48; 3 Ne. 12:48.) It is never safe to rest regarding that calling! In fact, being “valiant” in one’s testimony of Jesus includes striving to become more like Him in mind, heart, and attributes. (D&C 76:79.) Becoming this manner of men and women is the ultimate expression of orthodoxy!

All are free to choose, of course, and we would not have it otherwise. Unfortunately, however, when some choose slackness, they are choosing not only for themselves, but for the next generation and the next. Small equivocations in parents can produce large deviations in their children! Earlier generations in a family may have reflected dedication, while some in the current generation evidence equivocation. Sadly, in the next, some may choose dissension as erosion takes its toll.

While casual members are not unrighteous, they often avoid appearing to be too righteous by seeming less committed than they really are—an ironic form of hypocrisy.

Some of these otherwise honorable members mistakenly regard the Church as an institution, but not as a kingdom. They know the doctrines of the kingdom, but more as a matter of recitation than of real comprehension.

Casual members are usually very busy with the cares and the things of the world—much as honorable Amulek once was. Called many times, he would not hear. He really knew concerning the truths of the gospel, but Amulek would not acknowledge that he knew. (Alma 10:4–6.)

One common characteristic of the honorable but slack is their disdain for the seemingly unexciting duties of discipleship, such as daily prayer, regular reading of the scriptures, attendance at sacrament meeting, paying a full tithe, and participating in the holy temples. Such disdain is especially dangerous in today’s world of raging relativism and of belching sensualism, a world in which, if many utter the name of Deity at all, it is only as verbal punctuation or as an expression of exclamation, not adoration!

In contrast, those sincerely striving for greater consecration neither cast off their commitments nor the holy garment. They avoid obscenity, keep the law of chastity, pay their tithes, and love and serve their spouses and children. As good neighbors, they “bear one another’s burdens,” “mourn with those that mourn,” “comfort those … in need of comfort,” and valiantly “stand as witnesses of God at all times and in all things, and in all places.” (Mosiah 18:8–9.)

When the determination is first made to begin to be more spiritually settled, there is an initial vulnerability: it is hard to break with the past. But once we begin, we see how friends who would hold us back spiritually are not true friends at all. Any chiding from them reflects either resentment or unconscious worry that somehow they are being deserted. In any attempt to explain to them, our tongue is able to speak only “the smallest part.” (Alma 26:16.) We continue to care for them, but we care for our duty to God more. Brigham Young counseled candidly: “Some do not understand duties which do not coincide with their natural feelings and affections.… There are duties which are above affection.” (Journal of Discourses, 7:65.)

Likewise it is only fair to warn that any determination to seek greater consecration will soon expose what we yet lack, a painful but necessary thing. Remember the rich, righteous young man who was told by Jesus, “One thing thou lackest”? (Mark 10:21.) Ananias and Sapphira, otherwise good members of the Church, “kept back” a portion instead of consecrating their all. (Acts 5:1–11.) Some would never sell Jesus for thirty pieces, but they would not give Him their all either!

Unfortunately, we tend to think of consecration only in terms of property and money. But there are so many ways of keeping back part. One might be giving of money and time and yet hold back a significant portion of himself. One might share talents publicly yet privately retain a particular pride. One might hold back from kneeling before God’s throne and yet bow to a particular gallery of peers. One might accept a Church calling but have his heart more set on maintaining a certain role in the world.

Still others find it easier to bend their knees than their minds. Exciting exploration is preferred to plodding implementation; speculation seems more fun than consecration, and so is trying to soften the hard doctrines instead of submitting to them. Worse still, by not obeying, these few members lack real knowing. (See John 7:17.) Lacking real knowing, they cannot defend their faith and may become critics instead of defenders!

A few of the latter end up in the self-reinforcing and self-congratulating Hyde Park corner of the Church, which they provincially mistake for the whole of the Church, as if London’s real Hyde Park corner were Parliament, Whitehall, Buckingham Palace, and all of England combined!

Only greater consecration will cure ambivalence and casualness in any of us! As already noted, the tutoring challenges arising from increased consecration may be severe but reflect the divine mercy necessary to induce further consecration. (See Hel. 12:3.) If we have grown soft, hard times may be necessary. Deprivation may prepare us for further consecration, though we shudder at the thought. If we are too easily contented, God may administer a dose of divine discontent. His long-suffering thus becomes very necessary to maximize our agency and development. But He is not an indulgent Father.

We “cannot bear all things now,” but the Lord “will lead [us] along,” as we “give place” in our thoughts and schedules and “give away” our sins, which are the only ways we can begin to make room to receive all that God can give us. (D&C 78:18; D&C 50:4; Alma 32:27, 28; Alma 22:18.)

Each of us is an innkeeper who decides if there is room for Jesus!

Consecration is the only surrender which is also a victory. It brings release from the raucous, overpopulated cell block of selfishness and emancipation from the dark prison of pride. Yet instead of striving for greater consecration, it is so easy to go on performing casually in halfhearted compliance as if hoping to “ride to paradise on a golf cart.” (Henry Fairlie, The Seven Deadly Sins, Indiana: University of Notre Dame Press, 1979, p. 125.)

But is being consecrated and “swallowed up” a threat to our individuality? (See Mosiah 15:7.) No! Heavenly Father is only asking us to lose the old self in order to find the new and the real self. It is not a question of losing our identity but of finding our true identity!

When, at last, we are truly pointed homeward, then the world’s pointing fingers of scorn can better be endured. As we come to know to Whom we belong, the other forms of belonging cease to mean very much. Likewise, as Jesus begins to have a real place in our lives, we are much less concerned with losing our places in the world. When our minds really catch hold of the significance of Jesus’ atonement, the world’s hold on us loosens. (See Alma 36:18.)

Increased consecration is not so much a demand for more hours of Church work as it is for more awareness of Whose work this really is! For now, consecration may not require giving up worldly possessions so much as being less possessed by them.
Only when things begin to come into focus “with an eye single” do we see “things as they really are”! (Jacob 4:13.) What a view awaits! Only to the degree that we respond to life’s temptations as Jesus did, who “gave no heed unto them,” will we be “free”—free at last! (D&C 20:22; John 8:32.)

True orthodoxy thus brings safety and felicity! It is not only correctness but happiness. Strange, isn’t it, even the very word orthodoxy has fallen into disfavor with some? As society gets more and more flaky, a few rush forward to warn shrilly against orthodoxy!

Remember how, with Pharaoh’s angry army in hot pursuit, ancient Israel aligned themselves with the Lord’s instructions? Moses stretched forth his hand and the Red Sea parted. With towering walls of water on each side, Israel walked through the narrow passage obediently, and no doubt quickly! There were no warnings about conforming on that day!

There are passages ahead which will require similar obedience, as prophets lead the “men [and women] of Christ” in a straight and narrow course.

Becoming more like Jesus in thought and behavior is not grinding and repressing, but emancipating and discovering! Unorthodoxy in behavior and intellect is just the opposite. A little pornography may lead not only to child and spouse abuse, but it slowly sucks out the marrow of self-esteem. A little tendency to gossip can lead not only to bearing serious false witness, but more often to malicious whispers which, unfortunately, “memory will warehouse as a shout.” (C. S. Lewis, The Quotable Lewis, ed. Owen Barfield and Jerry Root, Wheaton, Ill.: Tindale Publications, 1989, p. 425.) A little criticism of the Brethren, which seems harmless enough, may not only damage other members but can even lead to one’s setting himself up as a substitute “light unto the world.” (2 Ne. 26:29.) Yes, happily, some such prodigals do come back, but they usually walk alone, unaccompanied by those they once led astray!

Jesus counseled His disciples, “Wherefore, settle this in your hearts, that ye will do the things which I shall teach, and command you.” (JST, Luke 14:28.) Getting thus settled precedes consecration. The Prophet Joseph Smith said gospel knowledge “does away with darkness, suspense, and doubt” and how “there is no pain so awful as that of suspense.” (Teachings of the Prophet Joseph Smith, p. 288.) Being settled keeps us from responding to every little ripple of dissent as if it were a tidal wave. We are to be disciples, not oscillators, like a “reed shaken with the wind.” (Matt. 11:7.) More members need the immense relief and peace which can come from being “settled” without which those individuals will be like “the troubled sea, when it cannot rest.” (Isa. 57:20.)

There is another special reason to become settled: we will live in a time in which “all things shall be in commotion.” (D&C 88:91; D&C 45:26.) The uncertainties, upheavals, and topsy-turviness of today’s world will be such that those who vacillate and equivocate will be tossed about by severe turbulence.

Finally, if we shrink from deeper consecration, then we are not worthy of Him who, for our sake, refused to “shrink” in the midst of His deepening agony during the Atonement! (D&C 19:18.) Instead, Jesus pressed forward, giving His all and completing His marvelous “preparations unto the children of men.” (D&C 19:19.)

Consider, what if Jesus’ Mortal Messiahship had consisted only of remarkable sermons? Or was further enhanced with healings and other miracles—but without Gethsemane’s and Calvary’s awful but consecrated hours of the Atonement? How then would we regard Jesus’ ministry? Where would mankind be?

Brothers and sisters, whatever we embrace instead of Jesus and His work will keep us from qualifying to enter His kingdom and therefore from being embraced by Him. (See Morm. 6:17.)
May we get settled and prepare now for that marvelous moment then, I pray in the name of Jesus Christ, amen!

King Benjamin and Discipleship

I don't recall the circumstances of my coming across this talk, but it is marvelous.

King Benjamin’s Manual of Discipleship

By Elder Neal A. Maxwell
Of the Quorum of the Twelve

Neal A. Maxwell, “King Benjamin’s Manual of Discipleship,” Ensign, Jan 1992, 8

In his speech at the temple, King Benjamin taught us how to become saints through the atonement of Christ.

In the process of selecting and editing the material we now know as the Book of Mormon, the prophet-editor Mormon chose to include things he found “pleasing.” (W of M 1:4.) Nothing could have pleased him more than the remarkable sermon of King Benjamin: a sermon, said Mormon, which was “choice unto me,” among the prophesyings and revelations he found as he “searched among the records which had been delivered into [his] hands.” (W of M 1:3, 6.) How blessed we are that of the less than one-hundredth part chosen from among those abundant records, Benjamin’s sermon was included by Mormon, who knew that these words would be equally choice unto his latter-day brethren. (See W of M 1:6.)

Standing at a point in history centuries after both King Benjamin’s sermon and that great epochal event—the coming of Christ to a small group in the Western Hemisphere—Mormon had a keen appreciation for Benjamin’s timeless and relevant sermon. In fact, he regarded Benjamin as “a holy man.” (W of M 1:17.)

In addition to witnessing to the realities of the Heavenly King and of Jesus’ role as Savior, King Benjamin’s remarkable sermon gives us a unique view of how this prophet-king understood the developmental process of serious discipleship. By following its key precepts, the faithful are lovingly counselled in the path of righteousness. Benjamin’s speech reveals the nature of divine discipleship as it can be displayed only by one who has become a saint through the atoning blood of Christ.

Casting off the natural man and struggling to become a follower of Christ is the disciple’s first step. It is delineated by Benjamin with a specificity and intensity that make this sermon one of the greatest on record.

“For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father.” (Mosiah 3:19.)

By juxtaposing these lines from Benjamin’s sermon with the Savior’s words concerning the childlikeness required to enter the celestial kingdom, we are admitted into a wondrous but demanding realm of understanding regarding developmental discipleship: “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” (Matt. 18:3.)

We can begin to sense the specific demands of discipleship in terms of the virtues Benjamin encourages his listeners to develop: meekness, humility, patience, love, spiritual submissiveness.

Presumably, Alma the younger, a few decades later, read and memorized King Benjamin’s words. Speaking spontaneously to the wicked people of Ammonihah, he said,

“But that ye would humble yourselves before the Lord, and call on his holy name, and watch and pray continually, that ye may not be tempted above that which ye can bear, and thus be led by the Holy Spirit, becoming humble, meek, submissive, patient, full of love and all long-suffering.” (Alma 13:28.)

Alma added the quality of being “long-suffering” (see also Alma 7:23), but otherwise Benjamin’s developmental directions stand before us in arresting clarity.

Imprisoned and abused by misused political, judicial, and military power, Joseph Smith was similarly told in Liberty Jail about the qualities God desires in his leaders and people: such qualities as persuasion, long-suffering, gentleness, meekness, love unfeigned, and kindness. (See D&C 121:41–42.)

Hence we see the need to allow for those times in our lives when God utilizes tutorial suffering in order to further such specific individual development.

Granted, it is a “hard saying” to point out the need for such spiritual submissiveness. Yet Peter so preached as to the shaping role of suffering and adversity:

“Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:

“Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.

“Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.” (1 Pet. 4:12, 16, 19; emphasis added.)

Certain afflictions and temptations are the common lot of mankind: “There hath no temptation taken you but such as is common to man” (1 Cor. 10:13); “The same afflictions are accomplished in your brethren that are in the world” (1 Pet. 5:9). Additionally, however, there are tutorial sufferings of the innocent, as both Benjamin and Peter declare. (See Mosiah 3:19; 1 Pet. 4:12.) There is “undeserved” agony. There is “unearned” anguish which is unrelated to error, and which the disciple will experience.

Even so, the Christian knows he is in the hands of a merciful but tutoring God whose intent is that for developmental and salvational reasons, the disciple be “added upon.” Benjamin repeatedly cites the goodness, love, long-suffering, and mercy of God. True prophets have always understood the character and attributes of God. “And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth.” (Ex. 34:6.)

In his address (see Mosiah 2), Benjamin, who once wielded the sword of Laban in battle for his people and who is an authentic military and political hero, demonstrates that he is resolutely and consistently unconcerned with the “perks” of office. He is determined to remain to the end a leader-servant. He even encourages others to equate service to their fellowman with service to their God. (See Mosiah 2:17.) With unquestioned, on-the-record humility, Benjamin justifiably describes himself as a servant-king. (See Mosiah 2:18.)

Who could more candidly do what Benjamin did in reminding us of the generous blessings of God, which are so abundant that even if we render full service to Him, yet we are “unprofitable servants”? (Mosiah 2:21.)

At first reading, these last words may sound harsh, depreciating, and discouraging, for surely our service to God is significant. But when our service is compared with our blessings, an “outside audit,” said Benjamin in effect, would show us ever to be in arrears. “Catching up” by giving more service does not change the balance, either, because a merciful God, just as soon as we obey or render such service, “doth immediately bless” us. Thus, we are even further in debt to our Heavenly Father. (Mosiah 2:24.) Furthermore, our service is made possible by the elements which make up our natural bodies, but these belong to God, who also gives us breath from moment to moment.

The stage is thus set by Benjamin for urging us to render to God all that we have, through the consecration of our time and our talents and ourselves to God and to our fellowman. Then, if we really consecrate ourselves to Him, that consecrated self will be in the steady process of becoming like the Savior, attribute by attribute. This objective—knowing and becoming like the Master—is at the heart of King Benjamin’s valedictory address.

We are next reminded of the “awful situation” we will experience if, having spiritual knowledge, we then engage in “open rebellion.” (Mosiah 2:37, 40.) For such individuals, even the mercy of a perfectly merciful God can have no claim. (See Mosiah 2:39.) So we see that while the gospel gives us needed identity, it also brings severe accountability.

King Benjamin described how crucial scriptural records are in establishing such accountability. (See Mosiah 2:34.) Through sacred records, disciples become aware of the commandments of God and of the testimonies of leaders, present and past. When straying disciples transgress, they are, in effect, going “contrary to [their] own knowledge.” (See Mosiah 2:33.)

In this respect, what of the current generation of Latter-day Saints, blessed as we are with the convenient new publications of the scriptures? Are we safe from the indictment of our predecessors who took the Book of Mormon “lightly”? (See D&C 84:54, 57.)

By studying Mosiah chapter 3, we learn that an angel had actually instructed and tutored King Benjamin concerning the coming of the Lord Jesus Christ to the earth to dwell, to perform miracles, to serve, and to suffer. King Benjamin was even given a highly privileged revelation concerning the name of that Savior, Jesus Christ, as well as the name of his mother, Mary. (See Mosiah 3:8.)

Yet, alas, declared King Benjamin, those living during the time of Jesus’ mortal Messiahship and later would still consider the King of Kings, Christ, merely a man. (See Mosiah 3:9.) King Benjamin stressed that though some, in gross ignorance, would crucify Jesus Christ, He bears the only name under heaven whereby people can be saved.

The judgment of God will focus particularly on those who are accountable, as contrasted with those who have ignorantly sinned. (See Mosiah 3:11.) Happily, all who have been knowledgeable and who have engaged in open rebellion can repent.

The only exception to the repentance process King Benjamin made was for little children:

“I say unto you, that there are not any among you, except it be your little children that have not been taught concerning these things, but what knoweth that ye are eternally indebted to your heavenly Father, to render to him all that you have and are; and also have been taught concerning the records which contain the prophecies which have been spoken by the holy prophets, even down to the time our father, Lehi, left Jerusalem.” (Mosiah 2:34.)

“Little children … are blessed; for behold, as in Adam, or by nature, they fall, even so the blood of Christ atoneth for their sins.” (Mosiah 3:16.)

“And behold, when that time cometh, none shall be found blameless before God, except it be little children, only through repentance and faith on the name of the Lord God Omnipotent.” (Mosiah 3:21.)

This same distinction appears elsewhere in the Book of Mormon, drawing a clear distinction between children who are not accountable and mature disciples.

The Book of Mormon’s inveighing so powerfully against infant baptism stems from disputations about that doctrine in the final hours of the Nephite world. By the time of Mormon’s significant scolding concerning that doctrine (Moro. 8), infant baptism had contemporaneously become official in the late Roman Empire. Doubtless some of what was preserved in the Book of Mormon was thus anticipatory of the need to correct this errancy and to understand the truly marvelous atonement of Jesus Christ, as Benjamin years before had so clearly proclaimed it.

The act of becoming a man or woman of Christ is an act of will and sustained desire. Hence, it could not be expected of little children, though childlike teachability is essential.

Upon hearing King Benjamin’s words (see Mosiah 3), which up to this point were apparently given to Benjamin by the Lord through an angel (Mosiah 3:23; Mosiah 4:1), the multitude began to exercise faith in a Savior who was yet to come, as compared with mortals today, who exercise faith in a Savior who has come. The listening and responsive multitude actually received, because of their faith, a remission of their sins. (See Mosiah 4:3.) They believed, had joy, received a remission of their sins, obtained thereby a peace of conscience, and had strong faith. The response to this remarkable sermon was thus most extraordinary.

Next, King Benjamin instinctively instructed those who had thus felt and known the “goodness of God” and who had been awakened to their sense of comparative “nothingness.” (See Mosiah 4:5–30.) Their feelings were apparently not unlike those Moses experienced when he realized that man, compared with God, was “nothing,” which thing he “never had supposed.” (Moses 1:10.)

King Benjamin extolled, again and again, the goodness of God, his matchless power, his wisdom, and his long-suffering. These citings are all the more directional and significant, precisely because we are to strive to become like God and his Son—attribute by attribute—in our discipleship. Once more, the specific, cardinal virtues of the disciple are held before our gaze by Benjamin.

Mosiah 4:9 is a splendid sermonette within the longer sermon:

“Believe in God; believe that he is, and that he created all things, both in heaven and in earth; believe that he has all wisdom, and all power, both in heaven and in earth; believe that man doth not comprehend all the things which the Lord can comprehend.” (Mosiah 4:9.)

What a powerful invitational statement! It is a testimony as to the reality of the existence of an omnipotent and omniscient God, whom man can trust but not match in intellect or causality. Isaiah would have been proud of Benjamin’s declaration, for Isaiah similarly stated: “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” (Isa. 55:9.) Benjamin’s entreaty was given by a king whose very life underwrote the eloquent sermon by the eloquence of his personal example.

King Benjamin reminded the audience that since they had come to have a knowledge of God and of his goodness, and since they had tasted of his love, all this must lead to praying daily, to being steadfast in the faith, to rejoicing always, to being filled always with the love of God, and to retaining a remission of their sins. (See Mosiah 4:11–12.) Having experienced a blessed remission once, having “felt to sing the song of redeeming love” (Alma 5:26), one could scarcely go through life happy unless that remission was, in fact, retained.

So Benjamin—in words which focus on the first and second great commandments—hopes that his followers will grow in the knowledge of the glory of God and will grow in the knowledge that God is just and true.

Again, the specific praise of God for his divine attributes is significant, coming from King Benjamin, because his praise is also a prescription about the attributes which the followers themselves must develop. (See Mosiah 4:12.) Christianity is thus so much more than a phase-one experience, however special such an initiating experience can be.

The manner in which the complete Christian will live is then set forth earnestly by King Benjamin. (See Mosiah 4:13–16.) The complete Christian will have no mind to injure, will live peaceably, will render to others justly, and will care for his or her children, also teaching them to love and to serve one another and to succor the needy. Such a Christian will not turn beggars away, because, as Benjamin declared earlier, we are all beggars, totally dependent upon God for all that we have.

King Benjamin holds up as a paradigm the generosity of God, which, in turn, should lead us to be generous to others. (See Mosiah 4:21.)

A practical man, Benjamin also observed that some are too poor to give, but he affirms that they would if they could. (See Mosiah 4:24.) Good intentions weigh in, as well as good actions. The king even linked our retention of the remission of sins to our subsequent efforts to aid the needy, both spiritually and temporally. (See Mosiah 4:26.)

Finally, as a leader-servant, “full of years” and rich in experience, wise Benjamin urged the people to pace themselves in the arduous journey of discipleship. Things should be done in “wisdom and order,” as well as with diligence:

“And see that all these things are done in wisdom and order; for it is not requisite that a man should run faster than he has strength. And again, it is expedient that he should be diligent, that thereby he might win the prize; therefore, all things must be done in order.” (Mosiah 4:27.)

This is not unlike the counsel given by the Lord to the Prophet Joseph Smith in our time: “Do not run faster or labor more than you have strength and means provided to enable you to translate; but be diligent unto the end.” (D&C 10:4.)

This anxious leader, a warrior-king-prophet, giving his last great speech to his people, urged them in conclusion to watch themselves, their thoughts, their deeds, their words, and to keep the commandments, being faithful to the end. (Mosiah 4:30.) The life of discipleship requires continuous watchfulness in all dimensions of life.

In Mosiah 5, after the record of the sermon has ended, these words show how concerned this communicator-king was to know whether or not he had been effective as a teacher:

“And now, it came to pass that when king Benjamin had thus spoken to his people, he sent among them, desiring to know of his people if they believed the words which he had spoken unto them.” (Mosiah 5:1.)

Benjamin was not an “I told you so” leader. He was genuinely concerned with whether or not his words had been received and applied. He also recognized the role of the family in teaching and implementing the commitments of discipleship. (See Mosiah 2:5–6; Mosiah 6:3.) He apparently did as the Savior did when He taught intensively and then directed His hearers to go and discuss with their families that which had been taught. (See 3 Ne. 17:3.)

Finally, Benjamin concluded that those who are ready should take upon themselves the name of Christ, covenanting to be obedient to the end of their lives. (See Mosiah 5:8.)

Those estranged from Christ will not know the Master whom they have not served; Jesus will have been “far from the thoughts and intents of [their] heart.” (See Mosiah 5:13.)

From a prophet-king who knew the Savior and who was blessed with much revelation from Him came the desire that His followers be “steadfast and immovable, always abounding in good works” so that by Christ, the Lord God, they could “be brought to heaven.” (Mosiah 5:15.)

Benjamin probably knew his reassuring and steadying words would be preserved for faithful disciples in the last days, living in a world in which “all things shall be in commotion” (D&C 45:26; D&C 88:91) and yet standing fast in holy places (D&C 45:32).

Without question, King Benjamin’s sermon is one of the most remarkable in all of holy writ. No wonder Mormon was impressed to include this sermon among the precious records he preserved in his inspired abridgment.

Nor is it surprising that Mormon would, in addition to being impressed with the words of King Benjamin, be impressed with the quality of the man himself:

“For behold, king Benjamin was a holy man, and he did reign over his people in righteousness; and there were many holy men in the land, and they did speak the word of God with power and with authority; and they did use much sharpness because of the stiffneckedness of the people—

"Wherefore, with the help of [the holy prophets who were among his people], king Benjamin, by laboring with all the might of his body and the faculty of his whole soul, and also the prophets, did once more establish peace in the land.” (W of M 1:17–18.)

Unafraid of death, Benjamin even anticipated joining the “choirs above in singing the praises of a just God.” (Mosiah 2:28.) As noted by Benjamin, many of the things spoken in the sermon were “made known unto [him] by an angel from God” who stood before King Benjamin, bringing “glad tidings of great joy” (Mosiah 3:2–3), since the forthcoming of the Messiah was “not far distant,” the time when “the Lord Omnipotent … shall come down from heaven among the children of men” (Mosiah 3:5).

King Benjamin declared what “was made known … by an angel from God” regarding the infinite sacrifice and suffering of the Savior in behalf of all mankind. (Mosiah 3:2.) Christ, he said, would suffer “more than man can suffer …; for behold, blood cometh from every pore.… For behold, … his blood atoneth for the sins of those who have fallen by the transgression of Adam.” (Mosiah 3:7, 11.)

Benjamin’s testimony stands as an everlasting witness that Christ’s blood is efficacious for the salvation of mankind. That testimony also is a rebuttal to the ancient and modern heresy that Christ’s atoning blood is insufficient to save mankind.

Thus, Benjamin spoke only “the words which the Lord God [had] commanded” him. (Mosiah 3:23.)

As a result, Benjamin’s words stood “as a bright testimony” for his immediate audience (Mosiah 3:24), as they stand for all of us, too. We and those yet to come are a part of the ever-enlarging audience to whom that special sermon was given. May we be touched by it spiritually, as those who first heard it were!