Monday, December 6, 2010
But first, I would like to run through some of the verses in this section. The context of the section is important here, as the persecutions of the Missouri period were intensifying, and the sufferings of the members of the Church were taking their toll on the Saints. So the opening verses, with their discussion of affliction and chastening, are firmly rooted in the specific moment when the revelation was given.
This is followed by the promise given in verses 13-15--the scattered are gathered in, the sorrowful are comforted, the dead are raised up and exalted. These three promises are both poignant and profound, and point to all the ways in which the Atonement saves us, from our sins and wandering from God, from our sufferings, and from death itself.
The key then to receiving these blessings is to do two things: first, to "be still and know...God," and second, to "gather together, and stand in holy places." The first commandment focuses on an internal attitude whereby we create moments of peace and reflection to listen to the voice of the Spirit and acknowledge God's place in our lives.
As we do this, we then act on those blessings, and standing in holy places is a powerful way to think about this. We don't sit in holy places; we stand. We act. We claim our place among the Saints. And in so doing, we not only go to holy places like our meetinghouses and the temple, but we also create holy places in our homes and lives.
It is this trio of holy places--home, church, temple--that seems to be at the core of the new handbook. Emphasizing the central role of families, we as a Church have a responsibility to help individuals create patterns of righteousness in each home.
Church then becomes not the purpose of the gospel, but an auxiliary to the home. Classes, lessons, meetings, and activities all serve to strengthen the relationships of husbands and wives, parents and children.
Worshiping together and teaching by the Spirit leads us to the temple, where our families are sealed and the blessings of eternity become real.
In some respects, I would go farther, saying that the purpose of attending ward meetings is to be worthy to attend the temple, and worshiping in the temple allows us to develop the kinds of family bonds needed to make our homes holy places.
I like that this is the direction we are going as a people, away from the structures of being a church and closer to the ultimate goal of being families that are sealed through the covenants and that strive to keep those covenants.
Wednesday, November 3, 2010
Tuesday, November 2, 2010
Thursday, October 21, 2010
The Sunday afternoon session of conference was the hardest to get in to. We were all kind of tired, either physically or emotionally; the kids had sat through six hours of conference addresses over two days, and two more hours was a bit much. We were listening to the online streaming, and the connection cut out a few times during the session. And the work week was looming large, and reality was going to set in soon. All of this together made paying attention a bit difficult.
But I knew were in for some good stuff. President Monson was due to give his closing remarks, and we still hadn't heard from a few members of the Quorum of the Twelve, including one of my favorite conference speakers, Elder Bednar.
I've been a big fan of Elder Bednar since we has called to the Twelve. He's smart and a bit nerdy, and I like how he was called to this position without having been a General Authority previously. And one of his first conference talks focused on what I have called the thesis statement of the Book of Mormon, and I like to think he got the idea from me somehow.
His address at this recent conference was textbook Bednar--doctrinally-solid, a bit dry in delivery, but immensely thought-provoking. And with a decent body of his talks to compare this to, it's possible to see some interesting and important themes that seem to define his teachings.
One of those themes has to be the importance of the Holy Ghost in developing a testimony and learning the things of God. I am convinced that this is among the most important doctrines for our time, as the ever-growing church requires that each member develop a deep and lasting testimony, one that is independent of the individuals who, as missionaries, teachers, or leaders, help with the process of conversion. The simple fact is that at some point these individuals will be released, will move, or will let you down, and you will then need to go it (more or less) alone.
In a hierarchy such as the church, it's easy to overlook this need for individual testimony. Since we have priesthood leaders, we sometimes think we can rely on that inspired leadership. But we can't always. In fact, our attitude ought to be the exact opposite; we should be aiming to develop our own spiritual capacities so that we can serve as that bulwark for others.
And this is where Elder Bednar's discussion of the Holy Ghost becomes so vital to us. Understanding that each of us can and must receive the spirit into our lives, first through the ordinances and covenants for which the church and its priesthood authority are so crucial, and then through ongoing, personal spiritual development gives us a clear sense of our role in personal conversion. In order to accomplish my life's purpose, I must make and then keep sacred covenants, and keeping those covenants requires me to constantly strive to listen to the spirit.
Monday, October 11, 2010
Thursday, October 7, 2010
Wednesday, October 6, 2010
Tuesday, October 5, 2010
Tuesday, September 28, 2010
Tuesday, September 21, 2010
Monday, September 13, 2010
Sunday, September 5, 2010
It's a source of great pride and humor that as a Church we entrust a good part of our growth to inexperienced young men and women. The perhaps apocryphal quote from J. Golden Kimble is one of my all time favorites as it speaks to a real truth. We send boys and girls into a world about which they know very little and for which they are barely prepared to stand as representatives of the Church. Yet the system works by and large. It does so because of the Holy Ghost and the capacity the Lord grants all his servants to work beyond their natural abilities. We could go into the many miracles that we've all seen but I think I'll leave that to those who are better at writing inspirational posts than I.
I did want to point out something that occurred to me the other night while reading the missionary accounts of the sons of Mosiah. When they first arrived amongst the Lamanites all the brothers but Ammon followed what I think is the common inclination of missionaries. They went to preach to those with whom they thought they should share a common language, that is the Nephite apostates dwelling amongst the Lamanites. Now we all know the story, only one convert from the entire group.
Ammon on the other hand went to a people that were completely devoid of understanding of Nephite religion. From a philosophy of science perspective you would consider this the difference of paradigms. While they could speak of God they would do so using different languages. Despite these differences Ammon converted masses amongst the Lamanites.
This paradigmatic difference is seen even more sharply when you consider King Lamoni's father. The words he uses when he's praying following Aaron's teaching are these "O God, Aaron hath told me that there is a God; and if there is a God, and if thou art God, wilt thou make thyself known unto me." These are not the words of someone who comes from a common tradition but of someone who's religion is totally alien to the one being taught. In modern terms it is analogous to teaching non-Christians or those not religious.
The advantage that I see for the sons of Mosiah, is that by teaching a group completely devoid of understanding of "Nephite faith" they were able to: 1. start from the beginning and lay the whole panorama of salvation out, and 2. avoid the misapprehensions that so often cloud conversion by those coming a different branch of the same paradigm-tree. Pedagogically I don't think this means that we should change our teaching methods but I certainly think it means that we shouldn't prejudge those who would be receptive to gospel truths.
Thursday, September 2, 2010
Friday, August 27, 2010
Other teachings in the next few verse also have clear applicability to formal teaching settings. Verse 122, for example: "Appoint among yourselves a teacher, and let not all be spokesmen at once; but let one speak at a time and let all listen unto his sayings, that when all have spoken that all may be edified of all, and that every man may have an equal privilege." Sounds like a good piece of class management theory.
Similarly, verse 120 has good advice about focusing the teaching by keeping an objective in mind: "That your incomings may be in the name of the Lord; that your outgoings may be in the name of the Lord; that all your salutations may be in the name of the Lord." By opening and closing with prayer we frame the learning experience with the proper context and purpose.
But less obvious lessons are also found in these verses. For example, in verse 121 we are told to "cease from all your light speeches, from all laughter, from all your lustful desires, from all your pride and light-mindedness, and from all your wicked doings." I will have more on this later, but the importance of establishing a learning environment that is conducive to being taught by the spirit is an important part of good teaching. This can be as simple as how the room is arranged or more profound, like the demeanor you have as a teacher and your relationship with the members of your class.
But I believe the most important thing we can know about gospel teaching comes from verse 123, where we read, "See that ye love one another; cease to be covetous; learn to impart one to another as the gospel requires." Caring for those you teach and knowing them individually is, in my opinion, the most crucial thing a teacher can do. Knowing the personalities and needs of our class members allows us to not just teach a lesson, but to teach a person.
Thursday, August 26, 2010
Here's another talk. I swear someday I'll write something original.
My wife has some of the best experiences around. In comparison my life and stories are dull and uninteresting. As such I’m appropriating one of her stories for this talk.
Carolyn was at work a couple years ago when two of her co-workers came into her office and as seems to happen often to her, they started discussing something completely non-work related. The two women started discussing their upbringings. One of them was raised Catholic and the other Jewish. As if this was a bad joke the conversation became a debate. Now this was not a doctrinal debate but a debate about which was worse, Catholic or Jewish guilt. As the pair left Carolyn’s office she overheard one of them ask the other “do you think there’s such a thing as Mormon guilt?”
I bring this up because in my conversations with friends who have left the Church this is a recurring theme. They bring up the idea that our meetings are depressing and that they feel like we as a people lay the guilt on a pretty thick. I personally don’t understand this. The expectation is only that we be perfect in dress, job, family, calling, home teaching, meeting attendance, missionary work, the commandments, and genealogy. Also there’s the whole class of “fun things” we can’t do because “we’re Mormon”. That’s not too much to ask right? I certainly have never fallen short of this, ask my home teaching families….well maybe not this month.
In his first talk after being called into the 1st quorum of the 70, Elder Neal A. Maxwell gave in my mind the quintessential talk on “Mormon Guilt”. He addressed his remarks to “those who carry their own load and more; not to those lulled into false security, but to those buffeted by false insecurity, who, though laboring devotedly in the Kingdom, have recurring feelings of falling forever short.”
Who are these falsely insecure? Basically all of us who ever experience that moment of disquiet coming from the buffetings of Satan. Any of us who feel that we not only don’t, but can never match up to the perfection of the ideal Mormon, whoever that is. As Elder Maxwell said: [there are many of us who], “would not chastise a neighbor for his frailties [but] have a field day with our own. Some of us stand before no more harsh a judge than ourselves, a judge who stubbornly refuses to admit much happy evidence and who cares nothing for due process.” In another place he said that “many times our perpetual self-condemnation is like setting up a mental video that never stops. Over again, it replays the painful past as we sink lower into despair.”
How can we reconcile this with what the scriptures teach us? Look at 2 Nephi 2:25. “Adam fell that men might be; and men are, that they might have joy.”
This, next to Benjamin’s famous quote on service, is perhaps the most quoted verse in the Book of Mormon. Yet this verse does not guarantee us joy. I think that Lehi was trying to tell us the exact opposite. The language here is conditional. The first clause “Adam fell that men might be” teaches clearly that the existence of Mankind was contingent upon Adam’s fall. We know this very well. The second clause is equally important though. Men are that they might have joy. Might have joy? Why not just guarantee joy or command us to be joyful? Perhaps “Adam fell that men might be; and men are to have a good laugh and always be happy”. The problem is that our joy is contingent upon another condition. What is that? Well I’m not going to tell you yet because I still have more time to fill.
There are circumstances in life where right choices can lead to sadness and heartbreak. Making good choices might, cost us friends, jobs, and for many converting to the gospel even family. There are a plethora of scriptural examples of men and women who though they lived right, still struggled with this part of the human condition. I could list many of them but I want to look at two cases that we don’t usually include in the lens of guilt and sorrow.
In 1 Nephi 8, Lehi famously sees a vision of the tree of life. Now there’s a lot of reason for this being important, not least that the tree of life did play a part in the earliest forms of temple worship. To Lehi, a man now exiled from his home, in a culture that said the true temple was the one in Jerusalem, I imagine this vision would have been a cause of great joy.
In any event we know the story. Lehi is in a waste, calling upon God he beholds a tree who’s “fruit was desirable to make one happy.” He goes up, picks the fruit, eats it, and finding joy in the fruit he calls his family to join him and rejoice in the fruit of the tree. For Lehi the burden of guilt and sorrow lies in his inability to bring his eldest sons to experience the salutatory grace, for that’s really what it is, of the fruit of the tree.
Nephi’s vision is similar but differs in a substantive way. Desiring to know what his father beheld Nephi prayed to “behold the things which [his] father saw.” The Spirit came to him in the form of a man and showed him the tree and placed before Nephi in v.10 a choice, “What desirest thou?”
Here is I think a cross-roads in Nephi’s life and a great lesson for all of us (See Grant Hardy’s “Understanding the Book of Mormon: A Reader's Guide” for a more thorough analysis of this). Nephi could have asked to experience the vision of the tree. To, like his father, partake of the fruit and feel the joy his father felt. Instead Nephi asks, “To know the interpretation thereof.”
At this point in the story, the Spirit leaves Nephi and an angel comes. I’m guessing there’s a great meaning in this, which I don’t fully understand. Nephi sees the tree and learns that it was a “representation of the love of God.” Indeed Nephi sees the meaning of all the parts of his father’s vision. Yet, I believe in some ways this was a burden.
Lehi tasted the fruit of the tree and partook and rejoiced in the redemptive love of his God. Nephi saw in vision that the fruit of the love of God was the atonement of the Son of God. While this is great knowledge and important for us all, He saw the children of Israel, the people that his father had tried to save through preaching, crucify the Son of God.
But the vision didn’t end there, he saw in vision his own descendents destroyed by the descendents of his brothers. He saw all his progeny reject the gospel that he held so dear. While the sadness that must have accompanied this was tempered by the vision of the restoration of the gospel and the building up of the kingdom in the last day, I cannot imagine that the burden was any less great. Indeed he tells us as much in the last chapter of 2 Nephi, where he says that he “prays continually for them by day, and mine eyes water my pillow by night, because of them”.
Both Nephi and Lehi carried a burden, one that many of us carry, the burden of having lost family and friends who at one time rejoiced in the fruit of the gospel. Nephi carried the burden of knowing that despite all his preaching there were countless descendents of his who would never respond to the sweet fruit that his father knew so well, just as we have so many friends who will not respond to the message of the gospel. This is the burden of Mormon Guilt, where despite doing everything we’re supposed to we’ve still somehow failed.
In the end both Lehi and Nephi bore burdens that those of us suffering under the weight of Mormon Guilt would understand. They tried their best and yet fell short of the standard that is human nature to set for oneself. The standard where we expect absolute perfection in everything we do and absolute perfection. We, like Lehi and Nephi, take upon ourselves guilt for things over which we truly cannot control.
Yet despite the sadness that Nephi experienced, he did not entirely despair. Look at the exultant language of 2 Nephi 25:26.
And we talk of Christ, we rejoice in 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.
Nephi found joy in Christ. This was one of the last lessons his father taught him. Let’s go back to that famous couplet in chapter 2 of 2 Nephi.
25Adam fell that men might be; and men are, that they might have joy.
26 And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. (2 Nephi 2:25-6)
The Messiah coming is the condition of joy. Only in and through the redemptive power of the atonement can men truly find the joy the Lord intends for us in this creation. Ezra Taft Benson said: “Only the gospel will unite men of all races and nationalities in peace. Only the gospel will bring joy, happiness, and salvation to the human family.” In the end only atonement brings the relief from our shortcomings those self-perceived failures we all have, and will lift away the burden of “Mormon Guilt”.
Tuesday, August 24, 2010
Sunday, August 22, 2010
It is with this backdrop that I am thinking about the move from emergencies (getting people called and committed to their teaching) to progress (helping good teachers learn from each other). I am especially interested in focusing on how we can teach the gospel more effectively by inviting the spirit to guide us as we prepare lessons and teach in our classes.
To this end, I have been looking over some of the church materials related to improving gospel teaching, including Teaching, No Greater Call and the Teaching Guidebook. Both are solid--if unexciting--resources that highlight the important principles of effective teaching. And from them I have found some valuable ideas for helping each of us become better as teachers.
In reading through these materials, I was taken to D&C section 88, a juggernaut of a section that covers a range of topics and provides us with several key teachings on the subject of teaching the gospel. I begin with verses 77 and 78: "teach one another the doctrine of the kingdom. Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of God."
I'm interested here in the adverbs. (And, as long as we're on the topic, aren't adverbs great? It may be because I just read some Bill Bryson--the master of adverbs, but I'm feeling especially fond of adverbs these days.) The first that I notice is "diligently," which is how we ought to approach the calling to teach. We need to prepare diligently so that we can be ready to respond to the needs of our class members, often by ditching what we have prepared when acted on by the spirit to improvise.
The second--and, admittedly, tougher--adverb here is "perfectly," which, in this verse, describes how we are to be instructed. Kind of a tall order, if you ask me. Even on my best days as an educator, when things come together well and I'm firing on all cylinders, I don't think I'd describe my teaching as perfect. I'm always looking to do something better, to improve on that one rough part of the lesson.
But then I think about the footnote to Matthew 5:48, where the Greek origin for "perfect" is noted as meaning "complete, finished, fully developed." So, rather than viewing my teaching according to the standard of being flawless--which it will never be--I should think about completeness. If I have helped my students accomplish a meaningful objective, to understand and commit to live a gospel principle more fully, then I can view that teaching situation as being perfect in some sense.
Another meaningful passage from this section comes a few pages (seriously--this is a long section) later, starting in verse 118: "And as all have not faith, seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning, even by study and also by faith."
Again, we see the adverb "diligently" used here to describe how we are to seek wisdom. But more than that is the source of the wisdom--"the best books." This is the sort of verse used by English majors at BYU to justify why we are reading literature instead of earning an MBA or going to law school, and we'd get kind of smug about how we were adhering to scripture in deconstructing Heart of Darkness or Faulkner's novels.
But, in the context of gospel teaching, the best sources we have to work with are clearly the scriptures. I am a strong believer that the best lessons draw heavily from the scriptures, that reading and analyzing even a few verses is among the most valuable things we can do in our teaching. In addition to focusing on the doctrine and inviting the spirit into the lesson (all admirable goals), this also models for class members the importance of reading, studying, and reflecting on scriptures. This is an especially important element of teaching children and youth.
One final thought in closing, by way of exploring this final point in more depth. Last Monday Evan had the assignment to do the Family Home Evening lesson, so he and I looked over the For the Strength of Youth pamphlet and chose a topic for his lesson. He opted for the topic of family, so we went to 1 Nephi chapter 8, verses 8-12.
As we read through this passage, we discussed how Lehi's first impulse after tasting of the fruit was to share it with his family. Using this as a point of departure, we discussed the symbolism of the tree, which has both roots stretching down and branches extending out, like a family, and how the fruits of a happy family are joy and the love of God. In just a few minutes of reading and discussing, we were able to dig deeply into an important doctrine (eternal families) and explore how the Book of Mormon gives us insight into that doctrine. I then had the chance to bear testimony to my children of the importance of the sealing power that allows our family to continue through the eternities, and how knowing that gives me a greater perspective in dealing with the trials and sorrows of life.
Friday, August 20, 2010
Monday, August 16, 2010
The first key to these verses is Jacob's distinction between physical and spiritual death, what he refers to as "the death of the body, and also the death of the spirit." This serves as a useful model for what Jacob goes on to teach about the atonement, and I think this is the earliest reference in the Book of Mormon to this important distinction.
But what I find really powerful in this passage is how Jacob's explanation of the atonement mirrors what Nephi says in what I have previously referred to as the thesis statement of the Book of Mormon. Looking back at 1 Nephi 1:20, we see the emphasis on God delivering the chosen because of their faith, the idea that we are promised freedom as we exercise faith in Christ.
This concept is repeated throughout these verses, where we find these words: escape, deliverance, deliver, and captive. Building on Nephi's discussion of his own deliverance from death and the liberation of the children of Israel from Egypt, Jacob here gives us the most important freedom of all--freedom from our own mortality and frailty.
Knowing that the resurrection will repair all the inequities and pains of mortal life gives us the perspective to focus on eternal things. And knowing that we can be forgiven for our sins through the atonement gives us hope enough to overcome the sorrows of our own mistakes.
This dual redemption is crucial to LDS theology, and this multi-layered conceptualization of salvation is, to me at least, the most plain and precious of the truths restored through the Book of Mormon.
Wednesday, August 11, 2010
Tuesday, August 10, 2010
Let me start with my mea culpa. I am not a reverent person. I know this takes many of you by surprise. My dulcet tones and softspokenness are legendary. But the reality is that I have the attention span of a squirrel who got into your neighbor’s coffee rinds. I don’t sit still during church or work or home, I’m constantly inattentive (ask my wife) and when I do pay attention I too often am over-analyzing the message being delivered.
My inattentiveness is coupled with a great dislike of anything that makes me uncomfortable. People crying for example, I don’t know how to react to that, I think you should only cry at funerals and if you win a sporting event. Unfortunately sometimes these two great flaws in my personality come together at church where I myself drifting off into the nether world of my imagination only to be brought back to earth by hearing someone tell of a dream, vision, or other spiritual experience.
Devoid of the context of the experience I find myself lost and a bit uncomfortable because I have forgotten the greatest advice the Lord has given us regarding our spiritual experiences. That we should
Remember that that which cometh from above is sacred, and must be spoken with care, and by constraint of the Spirit; and in this there is no condemnation, and ye receive the Spirit through prayer; wherefore, without this there remaineth condemnation. (D&C 63:64)With the faults in my personality I find I often do not know how to react to stories of great spiritual experiences and of spiritual gifts being received. Worse and I think this is a failing for many of us, I don’t always know how to share my own experiences and so I keep my experiences, and the spiritual gifts the Lord has given me close to my chest.
Yet they are there for each of us who receives the gospel and the redeeming power of the atonement into our life. Said Orson Pratt of the matter:
Whenever the Holy Ghost takes up its residence in a person, it not only cleanses, sanctifies, and purifies him, in proportion as he yields himself to its influence, but also imparts to him some gift, intended for the benefit of himself and others. No one who has been born of the Spirit, and who remains sufficiently faithful, is left destitute of a spiritual gift. (Orson Pratt, Masterful Discourses, 539)If we were to parse this statement there are layers of insight we could glean, but let’s focus on these words regarding the effect of the Holy Ghost on us “in proportion as he yields himself to its influence…imparts to him some gift…for the benefit of himself and others.”
II. Testimony as Revelation
Now obviously that proportion must begin with faith. Most of us know Alma 32 and the idea of faith as a seed growing within us. I think it’s interesting that the story of King Lamoni’s father shows us that faith starts with a desire, but that’s another talk entirely.
Yet once faith has grown within us, and we have followed the counsel to read the scriptures, and we have knelt in humble prayer, the Lord has promised us that he will confirm the truth unto us by the gift of the Holy Ghost. Millions have done this and the truth has been manifest to them. The way iin which the Lord speaks to them, it is important to note, differs greatly from person to person. Yet how many of us appreciate this almost ineffable experience (though we don’t use that term in the church) for what it really is.
No man can be saved unless and until he receives revelation. Revelation is the rock foundation upon which true religion and personal salvation rest…This revelation is called a testimony of the gospel. But a testimony is only the beginning of revelation. The recipient has just begun to drink at the fountain of revealed truth. He has but opened the door to an immeasurably great storehouse of spiritual knowledge. (Bruce R. McConkie, The Rock of Salvation, October 1969)That moment of insight when we know the truthfulness of the gospel, the Book of Mormon, and the prophets of God is revelation. It is the first of the spiritual gifts given to men and women everywhere. And as Bruce R. McConkie states, it is but the opening of the door to an immeasurably great storehouse.
Indeed the scriptures are rife with examples of these spiritual gifts. 1 Corinthians 12, Moroni 10, D & C 46, and A of F 7, all contain lists of gifts available to those who are baptized and yield themselves to the influence of the Holy Ghost. What’s included in these lists? Well you all know the biggies: tongues, prophecy, revelations, visions, dreams, healing, mighty miracles, etc. these and many more are given to the Saints as the scripture says
9… for the benefit of those who love me and keep all my commandments, and him that seeketh so to do; that all may be benefited that seek or that ask of me, that ask and not for a sign that they may consume it upon their lusts.Paul echoed this sentiment in his chapter on Spritual Gifts when he stated:
10 And again, verily I say unto you, I would that ye should always remember, and always retain in your minds what those gifts are, that are given unto the church.
11 For all have not every gift given unto them; for there are many gifts, and to every man is given a gift by the Spirit of God.
12 To some is given one, and to some is given another, that all may be profited thereby.
12 For as the body [meaning the church] is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.Each of us has gifts given to us at baptism some enumerated in our patriarchal blessings some that we come to know overtime in our lives. Personally I count my lack of fear in giving talks as one of mine with which the Lord blessed me. But holding onto our gifts without using them for the benefit of others robs us of many blessings. As one commentator put it:
14 For the body is not one member, but many.
The genius of this system of divine distribution of gifts is that all of us are in a position to be instructed, blessed, and edified by others. None of us can enjoy a fullness of the outpourings of the Spirit in isolation of the body of the Saints. (McConkie, Millet, The Holy Ghost, 54)III. Accessing the Power of Heaven
Now let’s be frank, sometimes the scriptural accounts of the manifestations of spiritual gifts or even the accounts of Joseph in the early days of the Church seem incredible and outside our reach. LeGrand Richards mentioned this in a talk many years ago.
A statement reached us…a few days ago from one of our educators who…made this statement: “I don’t know whether it would be proper for us to teach our young people to read Leaves from My Journal, by Wilford Woodruff, for fear they might expect similar spiritual experiences, and be disappointed.”What a spectacular promise and it is all dependent upon us living for them. Like so many other things in the gospel, the gifts of the Spirit depend on the faithfulness of the one receiving. Does this mean simple and exact obedience to the commandments should qualify us for any and all spiritual gifts? I don’t think so. Listen to what Orson Pratt said on the matter.
I wonder if there are really very many Latter-day Saints who would be afraid to promise unto the youth of Zion the spiritual gifts and blessings that God, the Eternal Father Himself, has promised.
We cannot offer our young people the Bible as the word of God, or the standard Church works, and believe only a small portion of that which is written therein.
You brethren do not need to be afraid to promise your children or the youth of Zion that the blessings and gifts of the Holy Ghost will be theirs if they will live for them. You do not have to fulfill these promises. God, the Eternal Father, who made them, will fulfill them. (LeGrand Richards, The Promise unto the Children October 1943)
I have thought the reason why we have not enjoyed these gifts more fully is, because we have not sought for them as diligently as we ought. I speak for one, I have not sought as diligently as I might have done…I have been blessed with some revelations and prophecies, and with dreams of things that have come to pass; but as to seeing things as a seer, and beholding heavenly things in open vision, I have not attained to these things. And who is to blame for this? Not the Lord; not brother Joseph—they are not to blame. And so it is with the promises made to you in your confirmations and endowments, and by the patriarchs, in your patriarchal blessings; we do not live up to our privileges as saints of God and elders of Israel; for though we receive many blessings that are promised to us, we do not receive them in their fullness, because we do not seek for them as diligently and faithfully as we should. (Orson Pratt, A Church of Order, May 1878)We should seek for these blessings, especially those to which we have already been promised in our temples and our patriarchal blessings. Further as we live the covenants we have made to consecrate ourselves and our talents and gifts to the Church and kingdom we will bring blessings of our spiritual gifts to those who might not have the same. The D&C makes quite clear how important this service and interaction is in the first two gifts it lists in section 46.
13 To some it is given by the Holy Ghost to know that Jesus Christ is the Son of God, and that he was crucified for the sins of the world.Without the first the second would be lost in this case.
14 To others it is given to believe on their words, that they also might have eternal life if they continue faithful.
IV. Culmination of gifts
In consort with one another in the body of the church and in the lives of all the Saints, the gifts of the spirit can and should have a perfecting effect. With them, those that heal can heal, those that can teach the word of knowledge with power can do so, those that are blessed with a listening heart can listen and help bare the burdens of their fellow saints.
Ultimately all gifts of the spirit lead to that day when the veil is burst and our salvation is assured, by revelation and that we shall as Bruce R. McConkie says “have the personage of Jesus Christ to attend us or to appear to us from time to time, and until even he will manifest the Father unto us.”
He continued with this statement:
I know man can commune with his Maker, can petition the throne of grace and receive answers to his prayers because I have done so.This revelation, beginning with testimony, which he speaks of, should happen to every member of the Church. I know it’s happened to me, and it can happen to all of us. We just need to be more direct. We need to ask not just for nebulous help but specific blessings. We need to recognize the diversity of spiritual gifts that have already been granted us, and we need to follow the example the Savior gave us in referring to the light of the gospel. Like that light, we should not put the light of the gifts which we have been given under a bushel, but use it to illuminate the lives of our fellow saints.
I know man can receive revelations, because I have received them. God has spoken to me, not for the guidance of the Church, not for your benefit, but for mine. The same thing has or can or should happen in the life of every member of his kingdom. (Bruce R. McConkie, The Rock of Salvation, October 1969)
For me, my gifts are not of visions and dreams, but the Lord has blessed me richly with a knowledge of the gospel and has allowed me to cull insights from places that many wouldn’t think to look. But as great as that blessing is in my life, it is the testimony based on revelation that succors me. It is those moments of pure insight brought by the Holy Ghost which leads me (and led me here). And it is the promise of section 93:1 that if I am faithful in all these things, I may see His face and know that He is, which drives me to my ultimate goal of exaltation.