Something has always puzzled me about the attitude from other Christian religions to the Book of Mormon. In the New Testament, Christ specifically says that he has other children to bring into His fold (John 10:16). He says they shall hear his voice.
Now, if there were other people who heard Christ's voice, wouldn't they write it down? Of course they would. And if they wrote it down, wouldn't God help preserve such a record, as He did the Bible, so His children could read of His dealings with them? Of course!
In that sense, it ought to be more surprising if there weren't another testament of Jesus Christ.
Saturday, December 31, 2011
Thursday, December 29, 2011
Old Testament: No time wasted on characters
I was challenged to read the Old Testament, under the theory that Mormons tend to ignore reading most of the Bible in favor of The Book of Mormon. In my own defense, I've studied the bible and am very familiar with the stories, but have never read it cover-to-cover.
So I'm now mostly through Genesis and just getting to the good part. I've read Genesis before, but it was as a teenager, and I don't remember much about it. I remember thinking how it was possible that so many people and so much of history--from Adam to Moses--was squeezed into that one fairly short book.
And now I know. Genesis wastes no time in character development. It's a book retelling events in very short order. Cain and Abel get less than a chapter for their whole story. Noah comes and goes in a single night's reading. Abraham and Isaac get a few more pages, but again no time spent on letting us know much about them--just which kids they have and by whom. (I'm exaggerating for effect--I know that the story of the sacrifice of Isaac is good drama and good character development.)
Jacob gets more time, especially his relationship with Laban, so far, and I know that his relationship with his sons is about to take center stage. Joseph's story is really the most detailed of Genesis.
Plus, I know all the songs.
Saturday, December 24, 2011
The messages of Christmas
When Christ was born, angels came from Heaven with three messages for man, and these messages define what Christmas means.
- "Fear not: for, behold, I bring you good tidings of great joy." Christmas is designed to celebrate the birth of the Savior, and should be a time of "great joy." Regardless of what trials or unhappy situations we may find ourselves with more broadly, Christmas gives us reason to celebrate and be happy. Why? That's the second message.
- "For unto you is born this day...a Savior, which is Christ the Lord." Savior is the key word here. Our salvation was born on this day. That's a reason to celebrate, and also a reason to worship. It's appropriate that Christmas is on Sunday this year, the day set aside to worship. Christmas is a day to thank God for the gift of Salvation. It's a day to reconcile ourselves to God.
- Then the big choir of angels sings out, "Glory to God in the highest, and on earth peace, good will toward men." Since I covered worship in point two, here the message is one of peace and good will for our fellow man. Christmas is a time for forgiveness--a time to reconcile ourselves with our fellow man, and bring peace and good will into our lives.
 |
| Herald angels singing. |
Friday, December 23, 2011
Helaman 12
Most of Helaman chapter 12 is a downer. It rings true, pierces a little close to home, and is kind of more depressing because of that. The first few verses are all about how quick we are to do evil. Men are "unsteady," "hard hearted," "foolish," "vain," and "proud" (v 1-5). Yup. Guilty as charged.
And because we are so foolish, slow to remember God and quick to do iniquity, we face trials that remind us of our "nothingness." God is all powerful, as explained in verses 8 through 21.
And the point of all this? That's in verse 22: "And wo unto him to whom he shall say this (thou art cut off from my presence), for it shall be unto him that will do iniquity, and he cannot be saved." Ouch. That's what's said to those who do iniquity? But in the early part of the chapter we see that that's everyone, and that it's everyone pretty much all the time.
But verses 22 and 23 resolve that conflict for us. "Therefore, for this cause, that men might be saved, hath repentance been declared. Therefore, blessed are they who will repent and hearken unto the voice of the Lord their God; for these are they that shall be saved."
We are all bound to be cut off because of iniquity. But who is saved? Those that do iniquity and then repent.
This chapter, which for much of it kind of serves to remind us how doomed we are, contains the two verses that let us know that no matter who we are, no matter what we've done, and no matter how many times we've done it, repentance and salvation are available to us.
And because we are so foolish, slow to remember God and quick to do iniquity, we face trials that remind us of our "nothingness." God is all powerful, as explained in verses 8 through 21.
And the point of all this? That's in verse 22: "And wo unto him to whom he shall say this (thou art cut off from my presence), for it shall be unto him that will do iniquity, and he cannot be saved." Ouch. That's what's said to those who do iniquity? But in the early part of the chapter we see that that's everyone, and that it's everyone pretty much all the time.
But verses 22 and 23 resolve that conflict for us. "Therefore, for this cause, that men might be saved, hath repentance been declared. Therefore, blessed are they who will repent and hearken unto the voice of the Lord their God; for these are they that shall be saved."
We are all bound to be cut off because of iniquity. But who is saved? Those that do iniquity and then repent.
This chapter, which for much of it kind of serves to remind us how doomed we are, contains the two verses that let us know that no matter who we are, no matter what we've done, and no matter how many times we've done it, repentance and salvation are available to us.
Monday, December 19, 2011
Not that team
Satan is the captain of his team. His team is powerful, and they win a lot. (I was about to make a joke about the Yankees, here, but I'll forbear.) Helaman 6 describes the adversary as "that being" who did the following:
- Entice Adam and Eve to take the forbidden fruit (v 26)
- Plot with Cain to kill his brother (v 27)
- Plot with Gadianton to carry on the works of secret murder (v 29)
- Is the author of all sin (v 30)
I look at that list, and other evils not on the list, and I'm sure I don't want to be on his team. But the Nephites of Helaman 6 were on his team, were "building up and supporting" the earthly captains of it.
My prayer for myself is that I always recognize that when the Spirit withdraws from me because of my own actions, I'm building up and supporting my adversary. If I recognize that my sins empower my greatest enemy, one who seeks my total destruction, then sin in stupid.
The manner of my conversion
Because of great trials, I've been drawn to turn more to God this year. It's too bad it took great trials to get my efforts increased to where they are now. And it's probably too bad that even now, my efforts aren't better and more consistent. Yet I've seen the results of that closeness with God. As I've turned over more of my will to Him, He has been an increasing presence for me, providing great strength and peace in troubled times.
My Patriarchal Blessing talks a lot about missionary work. Maybe that's common in blessings. I'm not familiar with anyone's but my own. It talks about my skills with words, with the application of the gospel to peoples' lives, and how I will be able to convince others of the truthfulness of the gospel. Unfortunately, my own actions prevented me from serving a mission as a young man.
As I invited the Spirit more in my life, it was clear that I needed to do more to spread the gospel. This blog is one result. I also felt impressed to write to missionaries and ask them for advice on how to be a better member missionary. I taught fourth grade ten years ago, and my former students are now mission age. At least six are out now. One replied that I should read the scriptures for a half hour each day and pray for opportunities to share the gospel, and that such opportunities would come. I haven't missed a day of reading the scriptures since.
I never learned the skills of a missionary--to be able to talk to total strangers about my most personal and intimate thoughts, beliefs, and feelings. I've been praying for many, many nights to be able to find and recognize someone with whom I can share, that I'd recognize that opportunity for what it was, and that I'd be able to share the good news effectively.
Tonight, Helaman 6:4 struck me: "And it came to pass that many of the Lamanites did come down into the land of Zarahemla, and did declare unto the people of the Nephites the manner of their conversion, and did exhort them to faith and repentance." There's a scriptural example of missionary work. Tell the story of your conversion, and exhort those you tell to faith and repentance. That I think I can do.
And the thing is, the manner of my conversion is based entirely on faith and repentance. Every time. (I--like the Nephites in the Book of Mormon--have been converted more than once. It doesn't always take the first time.) But recently, just after my divorce, I really needed conversion again, and that's what I'll count as the conversion that counts.
I don't know whom I'll be able to share this with, but following the example of the converted Lamanites from Helaman 6, here's the manner of my conversion, as recorded in my journal on Easter of this year, about eight weeks after my ex-wife said that she would be filing for divorce.
And with that, I exhort you to try asking for what you need with faith, believing that it's possible to receive. As the scriptures say, "But behold, if ye will awake and arouse your faculties, even to an experiment upon my words, and exercise a particle of faith, yea, even if ye can no more than desire to believe, let this desire work in you, even until ye believe in a manner that ye can give place for a portion of my words" (Alma 32:27).
You'll be warmly aware of how loving God is, and how much he wants you to feel the peace and comfort you desire.
My Patriarchal Blessing talks a lot about missionary work. Maybe that's common in blessings. I'm not familiar with anyone's but my own. It talks about my skills with words, with the application of the gospel to peoples' lives, and how I will be able to convince others of the truthfulness of the gospel. Unfortunately, my own actions prevented me from serving a mission as a young man.
As I invited the Spirit more in my life, it was clear that I needed to do more to spread the gospel. This blog is one result. I also felt impressed to write to missionaries and ask them for advice on how to be a better member missionary. I taught fourth grade ten years ago, and my former students are now mission age. At least six are out now. One replied that I should read the scriptures for a half hour each day and pray for opportunities to share the gospel, and that such opportunities would come. I haven't missed a day of reading the scriptures since.
I never learned the skills of a missionary--to be able to talk to total strangers about my most personal and intimate thoughts, beliefs, and feelings. I've been praying for many, many nights to be able to find and recognize someone with whom I can share, that I'd recognize that opportunity for what it was, and that I'd be able to share the good news effectively.
Tonight, Helaman 6:4 struck me: "And it came to pass that many of the Lamanites did come down into the land of Zarahemla, and did declare unto the people of the Nephites the manner of their conversion, and did exhort them to faith and repentance." There's a scriptural example of missionary work. Tell the story of your conversion, and exhort those you tell to faith and repentance. That I think I can do.
And the thing is, the manner of my conversion is based entirely on faith and repentance. Every time. (I--like the Nephites in the Book of Mormon--have been converted more than once. It doesn't always take the first time.) But recently, just after my divorce, I really needed conversion again, and that's what I'll count as the conversion that counts.
I don't know whom I'll be able to share this with, but following the example of the converted Lamanites from Helaman 6, here's the manner of my conversion, as recorded in my journal on Easter of this year, about eight weeks after my ex-wife said that she would be filing for divorce.
So, on Sunday night, when the trip was about over, I asked Adam (my friend of 20 years) for a blessing. Instead of just saying yes, he asked what I hoped to get from a blessing. Well, out came eight weeks of hopelessness and emptiness.
What do I want? I want comfort! I can accept that no matter how righteous I am (only so-so), and no matter how much I try and make spiritually directed right decisions, no right thing will ever be more right than another person’s ability to choose something else. And when you’re in a partnership, every decision made affects the partner. So, I don’t expect God to force her to choose me, even if it would have been the right thing to do.
But where did He go? Why at my most vulnerable, when I most need to feel His love and support, why is it then that I feel empty? Why do prayers bounce off the ceiling? I can remember so many times when I have felt that love and warmth, so why withhold it now? Now is when I’m most vulnerable. Is this when I get abandoned and left to my own strength to deal with the most painful part of my life, when I have a repeated history of weakness and failure? What do I need? I need hope and comfort! Where are you, Father?
And suddenly, there you are, in the laid-on-hands of one of my longest friends. In the power of the priesthood. In the memory of mercies past and the promise of more to come. In the forgiveness of past and current sins. In His patience with my impatience. In family who love all parts of me, even the dark and sinister parts that come out at times like this. And in the tears that fall as I write this in such gratitude for the healing power of the Atonement made manifest in me. Again.That feeling is a gift from God that anyone can have if they exercise faith. I was in a horrible state--depressed, angry, unworthy. But the act of asking for peace and comfort and believing it will come is the act of faith that entitles us to the very peace and comfort we seek. Trials don't disappear, but they come with reassurance of the Love of a Father in Heaven who watches over and comforts us.
And with that, I exhort you to try asking for what you need with faith, believing that it's possible to receive. As the scriptures say, "But behold, if ye will awake and arouse your faculties, even to an experiment upon my words, and exercise a particle of faith, yea, even if ye can no more than desire to believe, let this desire work in you, even until ye believe in a manner that ye can give place for a portion of my words" (Alma 32:27).
You'll be warmly aware of how loving God is, and how much he wants you to feel the peace and comfort you desire.
Tuesday, December 13, 2011
"Their preservation was astonishing"
The story of the 2,000 Stripling Warriors teaches a valuable lesson for anyone who has suffered, which is everyone. Because aren't these young men the very model of righteousness? How righteous were they? "They did perform every command with exactness" (Alma 57:21). "They are strict to remember the Lord their God from day to day; yea, they do observe to keep his statutes, and his judgments, and his commandments continually; and their faith is strong" (Alma 58:40).
That's a lot more than I do. I'm not exact in keeping commandments. And if there's anything I do "continually" it's make mistakes, fall back, continually struggling to be "exact," and never quite making it. Is it any wonder that the 2,000 Stripling Warriors were so miraculously preserved? They deserved and got blessings that we're not entitled to because of our weakness, right?
I'm thinking no. Their preservation was miraculous, but I think no more miraculous than the Lord's preservation of me through my trials, or others through theirs. Did the Warrior escape hardship? Heavens no. In major battles, "there were two hundred, out of my two thousand and sixty, who had fainted because of the loss of blood...and neither was there one soul among them who had not received many wounds" (Alma 57:25).
They suffered, and suffered plenty. And not because of anything they did. They were victims of an aggressive enemy who sought to take away their liberty. And that enemy made them suffer.
In life, we often suffer as a result of our own choices. When our choices are more in line with God's will, our choices bring less suffering, but that doesn't mean we suffer any less, we just suffer for the choices of others or because life is a hardship and things happen.
Yet, as the Stripling Warriors were preserved, we can also be miraculously preserved with God's support. God dis not allow these young men to be destroyed because of their strong faith, and neither will he let us be destroyed. He will allow us to suffer, yes, but in that suffering he will bear us up.
I can bear personal testimony of that. My own preservation through recent trials is nothing short of miraculous, so that I shout, as Helaman, "And behold, I am again delivered out of the hands of my enemy. And blessed is the name of my God; for behold, it is he that has delivered me; yea, that has done this great thing for me" (Alma 57:35, with my edits).
That's a lot more than I do. I'm not exact in keeping commandments. And if there's anything I do "continually" it's make mistakes, fall back, continually struggling to be "exact," and never quite making it. Is it any wonder that the 2,000 Stripling Warriors were so miraculously preserved? They deserved and got blessings that we're not entitled to because of our weakness, right?
I'm thinking no. Their preservation was miraculous, but I think no more miraculous than the Lord's preservation of me through my trials, or others through theirs. Did the Warrior escape hardship? Heavens no. In major battles, "there were two hundred, out of my two thousand and sixty, who had fainted because of the loss of blood...and neither was there one soul among them who had not received many wounds" (Alma 57:25).
They suffered, and suffered plenty. And not because of anything they did. They were victims of an aggressive enemy who sought to take away their liberty. And that enemy made them suffer.
In life, we often suffer as a result of our own choices. When our choices are more in line with God's will, our choices bring less suffering, but that doesn't mean we suffer any less, we just suffer for the choices of others or because life is a hardship and things happen.
Yet, as the Stripling Warriors were preserved, we can also be miraculously preserved with God's support. God dis not allow these young men to be destroyed because of their strong faith, and neither will he let us be destroyed. He will allow us to suffer, yes, but in that suffering he will bear us up.
I can bear personal testimony of that. My own preservation through recent trials is nothing short of miraculous, so that I shout, as Helaman, "And behold, I am again delivered out of the hands of my enemy. And blessed is the name of my God; for behold, it is he that has delivered me; yea, that has done this great thing for me" (Alma 57:35, with my edits).
Monday, December 12, 2011
Supposing that God would strengthen us
I have a new candidate for my favorite scripture. Alma 56:8, which is Helaman's response to the people of Ammon who talk about taking up arms to defend their liberty and their allies in war against the Lamanites:
Again, they have confidence in the support of their God because they are engaged doing the right thing. Living righteously can give you tremendous and justified confidence in your endeavors.
But I would not suffer them that they should break this covenant which they had made, supposing that God would strengthen us, insomuch that we should not suffer more because of the fulfilling the oath which they had taken.I take great comfort in that, if I can suppose that God with strengthen me in my endeavors as I keep the covenants I have made. I've sure seen evidence of that this year. Later in the chapter, the sons of those Ammonites make the same point as they are faced with the prospect of war: "Behold our God is with us, and he will not suffer that we should fall; then let us go forth; we would not slay our brethren if they would let us alone; therefore let us go" (v. 46).
Again, they have confidence in the support of their God because they are engaged doing the right thing. Living righteously can give you tremendous and justified confidence in your endeavors.
Sunday, December 11, 2011
Road Trip Sunday School
I drove home from a weekend getaway today, doing my best to keep the Sabbath Day holy by listening to Christmas music, conference talks, and having a Road Trip Sunday School lesson with my travelling buddy.
He read 1 John while I drove, and we'd talk about it. He read a little introduction from a manual of some kind (iPhones are awesome) and then read all five chapters out loud.
As with most scripture, the frame of mind of the reader (or listener) can make different truths stand out. Today, what stood out to me was the repeated warning to the Saints about dishonest people who profess righteousness but are liars. (Seven of the twelve instances of "liar" are used by St. John, five of them in this epistle.)
I think that's what I focused on because earlier in the care we listened to President Monson's talk from the most recent Priesthood Session of Conference.
We should be striving to live the whole Gospel, and not just the convenient parts or in convenient times.
He read 1 John while I drove, and we'd talk about it. He read a little introduction from a manual of some kind (iPhones are awesome) and then read all five chapters out loud.
As with most scripture, the frame of mind of the reader (or listener) can make different truths stand out. Today, what stood out to me was the repeated warning to the Saints about dishonest people who profess righteousness but are liars. (Seven of the twelve instances of "liar" are used by St. John, five of them in this epistle.)
1 John 1:5-105 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.And more from Chapter 2:
6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.
9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
10 If we say that we have anot sinned, we make him a liar, and his word is not in us.
4 He that saith, I know him, and keepeth not his commandments, is a We live in a time when we are surrounded by much that is intended to entice us into paths which may lead to our destruction. To avoid such paths requires determination and courage. I recall a time—and some of you here tonight will also—when the standards of most people were very similar to our standards. No longer is this true.liar, and the truth is not in him.
9 He that saith he is in the light, and hateth his brother, is in darkness even until now.And there's more like this. John seems to me to be drawing a contrast between righteousness and pretended righteousness. It seems like a warning to the Saints not to be taken in by those who would dilute the message of the Gospel by pretending you can pick and choose the parts of it you like.
I think that's what I focused on because earlier in the care we listened to President Monson's talk from the most recent Priesthood Session of Conference.
We live in a time when we are surrounded by much that is intended to entice us into paths which may lead to our destruction. To avoid such paths requires determination and courage. I recall a time—and some of you here tonight will also—when the standards of most people were very similar to our standards. No longer is this true.Pres. Monson goes on to ward of celebrities and others who occupy the Great and Spacious Building who would lie to us and ridicule us. One of those "paths which may lead to our destruction" is believing that God's word just doesn't apply in our day, or to me in this situation, or it does apply, but not so much that part.
We should be striving to live the whole Gospel, and not just the convenient parts or in convenient times.
Friday, December 9, 2011
Guard the entrance
Building off the last post, there is more in Moroni's experience that teach us about how to defeat the adversary in our war. Earlier chapters were about the armor we wear, and Alma 49 is about recognizing our weak points.
Moroni spends time between battles rebuilding and strengthening the Nephite cities. But he didn't just rebuild them, he significantly strengthened them, with ridges and high walls, and in chapter 50, timbers and watchtowers.
I'm figuring this is like repentance. When we lose battles, or suffer losses to the adversary, we can rebuild, and not only rebuild, but strengthen ourselves against future attacks.
Yet there will remain weak spots. In Alma 49, the great weakness of the Nephite cities are at each's "place of entrance." That makes sense for cities--Moroni's armies have to get in and out, after all, and so it can't be impassable like the rest of the city. That makes it more susceptible to attack.
In the same way, we will always face temptation, and the adversary is smart enough to target our areas of weakness--or place of entrance. We have weaknesses for a reason--so we will be humble and reliant on the Lord. Our weaknesses can become strong, as the Nephite cities did. But, where is your place of entrance? Where are you most susceptible to the adversary?
We need to guard our places of entrance carefully.
Moroni spends time between battles rebuilding and strengthening the Nephite cities. But he didn't just rebuild them, he significantly strengthened them, with ridges and high walls, and in chapter 50, timbers and watchtowers.
I'm figuring this is like repentance. When we lose battles, or suffer losses to the adversary, we can rebuild, and not only rebuild, but strengthen ourselves against future attacks.
Yet there will remain weak spots. In Alma 49, the great weakness of the Nephite cities are at each's "place of entrance." That makes sense for cities--Moroni's armies have to get in and out, after all, and so it can't be impassable like the rest of the city. That makes it more susceptible to attack.
In the same way, we will always face temptation, and the adversary is smart enough to target our areas of weakness--or place of entrance. We have weaknesses for a reason--so we will be humble and reliant on the Lord. Our weaknesses can become strong, as the Nephite cities did. But, where is your place of entrance? Where are you most susceptible to the adversary?
We need to guard our places of entrance carefully.
Monday, December 5, 2011
Victory by stratagem
I thought it was funny in Alma 43:29-30 when Moroni
That's not cheating. It's war after all, and all's fair there. It's what his stratagem was that I'm writing about today. Moroni was in a war with a strong adversary--one that outnumbered him greatly. The adversary was out to enslave and destroy him. Moroni knew this was their intention. We are also at war with a similar adversary, and I believe that the lesson from these two chapters (43 and 44) of Alma is to teach us how to win.
Elder Holland, in the most recent General Conference, said, "We are at war, and for these next few minutes, I want to be a one-man recruiting station. Do I need to hum a few bars of 'We Are All Enlisted'? You know, the line about 'We are waiting now for soldiers; who’ll volunteer?'”
The first thing Moroni does to fight this war: Armor. Moroni's soldiers covered the "vital parts of the body" with "breastplates, armplates, and headplates" (v 38). This is a brief blog post, so I won't define what all that is, just that it's important to us to win. Here's a talk from N. Eldon Tanner on putting on Armor, and here's a fairly cheesy and very dated video from lds.org.
Second, Moroni seeks and follows the guidance of the prophet. "And Moroni, also, knowing of the prophecies of Alma, sent certain men unto him, desiring him that he should inquire of the Lord whither the armies of the Nephites should go to defend themselves against the Lamanites" (v 23--in v 25, he follows the counsel he gets). This guidance is available to us at the links I've placed above, and at other obvious places.
And finally, Moroni strategically places his armies at the places where he knows the adversary will attack. If we've lived for any length of time we ought to know by now how and where our adversary will attack us--what temptations he places in our way. To win the victory, we need to guard such places strongly.
Armor, counsel, placement. Following Moroni's example can help us win our individual war.
"knew the intention of the Lamanites, that it was their intention to destroy their brethren, or to bsubject them and bring them into bondage that they might establish a kingdom unto themselves over all the land; And he also knowing that it was the only desire of the Nephites to preserve their lands, and their liberty, and their church, therefore he thought it no sin that he should defend them by stratagem; therefore, he found by his spies which course the Lamanites were to take."Because the Lamanites were trying to do bad things, it was okay for Moroni to, er, cheat.
That's not cheating. It's war after all, and all's fair there. It's what his stratagem was that I'm writing about today. Moroni was in a war with a strong adversary--one that outnumbered him greatly. The adversary was out to enslave and destroy him. Moroni knew this was their intention. We are also at war with a similar adversary, and I believe that the lesson from these two chapters (43 and 44) of Alma is to teach us how to win.
Elder Holland, in the most recent General Conference, said, "We are at war, and for these next few minutes, I want to be a one-man recruiting station. Do I need to hum a few bars of 'We Are All Enlisted'? You know, the line about 'We are waiting now for soldiers; who’ll volunteer?'”
The first thing Moroni does to fight this war: Armor. Moroni's soldiers covered the "vital parts of the body" with "breastplates, armplates, and headplates" (v 38). This is a brief blog post, so I won't define what all that is, just that it's important to us to win. Here's a talk from N. Eldon Tanner on putting on Armor, and here's a fairly cheesy and very dated video from lds.org.
Second, Moroni seeks and follows the guidance of the prophet. "And Moroni, also, knowing of the prophecies of Alma, sent certain men unto him, desiring him that he should inquire of the Lord whither the armies of the Nephites should go to defend themselves against the Lamanites" (v 23--in v 25, he follows the counsel he gets). This guidance is available to us at the links I've placed above, and at other obvious places.
And finally, Moroni strategically places his armies at the places where he knows the adversary will attack. If we've lived for any length of time we ought to know by now how and where our adversary will attack us--what temptations he places in our way. To win the victory, we need to guard such places strongly.
Armor, counsel, placement. Following Moroni's example can help us win our individual war.
Wednesday, November 30, 2011
How long does it take?
In Alma 36, Alma recounts to his son, Helaman, the story of his visitation by an angel, his rebuke (though that doesn't seem like a strong enough word, his suffering as he remembered all his sins, and his ultimate joy in receiving forgiveness through the Atonement of Christ (v 6-21).
There's not a time frame given (I've written about that before--how long did his poor father watch and pray after him?) for how long Alma was in active rebellion, leading people away to destruction. It appears to be several years at least. So, how long does it take to receive forgiveness for such sins over so long a period?
Alma says that he was "racked...with the pains of a damned soul" for three days (v 16). But forgiveness didn't take that long. Perhaps repentance takes that long--the internal struggle we go through in recognizing sins and feeling the sorrow and torment our actions have caused ourselves and others.
But Christ isn't nearly so hesitant. Forgiveness came at the end of three days of torment for Alma, but that doesn't appear to be the the required waiting period. In fact, once Alma "caught hold upon [the] thought" of the Atonement, forgiveness and peace came almost immediately. "When (I take this to mean "as soon as") I thought this, I could remember my pains no more...and, oh, what joy and what marvelous light I did behold" (v 18-20).
Repentance, which is an act we do, can take time. That's especially true if we feel, as Alma did, that "the very thought of coming into the presence of God did rack my soul with inexplicable horror" (v 14). That guilt is a trick the adversary can use to keep us from taking advantage of repentance--convincing us that our guilt makes us unworthy to repent.
Forgiveness, which is a gift from the Savior, doesn't need to take time. The very act of turning toward the Savior and asking for mercy, in Alma's case was enough to receive immediate forgiveness. So can it be with us.
And that is more than just taking away the pains of sin. Turning toward the Savior and accepting His atonement also can take away the pains of life, swallowing them in the hope of His love. I, like Alma, have experienced recent pain that I can't begin to accurately describe. Yet, through the Atonement, that pain is replaced by joy that is more sweet and exquisite.
It took a long longer than it needed to. Once I was willing to give the pain away, the Savior took it almost immediately. He had paid for it long ago.
There's not a time frame given (I've written about that before--how long did his poor father watch and pray after him?) for how long Alma was in active rebellion, leading people away to destruction. It appears to be several years at least. So, how long does it take to receive forgiveness for such sins over so long a period?
Alma says that he was "racked...with the pains of a damned soul" for three days (v 16). But forgiveness didn't take that long. Perhaps repentance takes that long--the internal struggle we go through in recognizing sins and feeling the sorrow and torment our actions have caused ourselves and others.
But Christ isn't nearly so hesitant. Forgiveness came at the end of three days of torment for Alma, but that doesn't appear to be the the required waiting period. In fact, once Alma "caught hold upon [the] thought" of the Atonement, forgiveness and peace came almost immediately. "When (I take this to mean "as soon as") I thought this, I could remember my pains no more...and, oh, what joy and what marvelous light I did behold" (v 18-20).
Repentance, which is an act we do, can take time. That's especially true if we feel, as Alma did, that "the very thought of coming into the presence of God did rack my soul with inexplicable horror" (v 14). That guilt is a trick the adversary can use to keep us from taking advantage of repentance--convincing us that our guilt makes us unworthy to repent.
Forgiveness, which is a gift from the Savior, doesn't need to take time. The very act of turning toward the Savior and asking for mercy, in Alma's case was enough to receive immediate forgiveness. So can it be with us.
And that is more than just taking away the pains of sin. Turning toward the Savior and accepting His atonement also can take away the pains of life, swallowing them in the hope of His love. I, like Alma, have experienced recent pain that I can't begin to accurately describe. Yet, through the Atonement, that pain is replaced by joy that is more sweet and exquisite.
It took a long longer than it needed to. Once I was willing to give the pain away, the Savior took it almost immediately. He had paid for it long ago.
Monday, November 28, 2011
By and by ye shall pluck the fruit
More on patience.
Alma 32 and 33 are about exercising faith, tending and increasing it over time, and ultimately receiving great joy. Upon first reading through this, the lesson I thought I was learning was one of patience. In Chapter 32, Alma talks about planting the seed of faith, even just based on a desire to believe. Tending it, gradually seeing the seed take root and begin to sprout. Alma doesn't put a time frame on it, but I get the sense that the process of going from the beginnings of faith to the "perfect knowledge" described in verse 34 could take a while. It will take "dilligence...faith, and...patience with the word in nourishing it. By and by ye shall pluck the fruit which is most precious" (v 42).
Okay, Lord. I can be patient. I can exercise faith, see it beginning to work, and wait patiently until one day I become happy.
But that's not it at all. In Chapter 33 Alma explains that you needn't wait for joy. That joy is available all the way through the tending and nourishing process, as we call up on the Lord for it, through the Son. "In thee is my joy...because of thy Son" (v 11)." How long until that joy? "Plant this word in your hearts, and as it beginneth to swell, nourish it by your faith. And it will become a tree, springing up in you unto everlasting life. And then may God grant unto you that your burdens may be light, through the Joy of the Son" (v 23).
That makes the process of receiving the blessings of lightness and joy pretty fast--right at the beginning and after the "springing" of your planted faith. The comfort and rest of the Savior is available to all those who want it, and it's available awfully fast. His light is warm, and the act of looking towards it (v 19-21) causes the springing.
Alma 32 and 33 are about exercising faith, tending and increasing it over time, and ultimately receiving great joy. Upon first reading through this, the lesson I thought I was learning was one of patience. In Chapter 32, Alma talks about planting the seed of faith, even just based on a desire to believe. Tending it, gradually seeing the seed take root and begin to sprout. Alma doesn't put a time frame on it, but I get the sense that the process of going from the beginnings of faith to the "perfect knowledge" described in verse 34 could take a while. It will take "dilligence...faith, and...patience with the word in nourishing it. By and by ye shall pluck the fruit which is most precious" (v 42).
Okay, Lord. I can be patient. I can exercise faith, see it beginning to work, and wait patiently until one day I become happy.
But that's not it at all. In Chapter 33 Alma explains that you needn't wait for joy. That joy is available all the way through the tending and nourishing process, as we call up on the Lord for it, through the Son. "In thee is my joy...because of thy Son" (v 11)." How long until that joy? "Plant this word in your hearts, and as it beginneth to swell, nourish it by your faith. And it will become a tree, springing up in you unto everlasting life. And then may God grant unto you that your burdens may be light, through the Joy of the Son" (v 23).
That makes the process of receiving the blessings of lightness and joy pretty fast--right at the beginning and after the "springing" of your planted faith. The comfort and rest of the Savior is available to all those who want it, and it's available awfully fast. His light is warm, and the act of looking towards it (v 19-21) causes the springing.
Friday, November 25, 2011
Content
Yesterday was my first Thanksgiving as a single man in 13 years. I've heard that holidays, especially the first ones, can be hard--bring up memories and all that. It's true.
The day was fantastic. I spent it with family that I don't see often enough, some of whom had flown in from out of state. The food was fantastic, including some that I made. But that night at home rather than being grateful for what I did have, I found myself pining for what I didn't. I missed my former life and Thanksgiving traditions. I missed the people. I felt badly about that, because I enjoyed the day, and loved spending it with my siblings that deserve my gratitude.
Then today I read Alma 29, wherein Alma pines for things he can't do and can't have. He wants to be a missionary to everyone. Verse three caught me today. "I ought to be content with the things which the Lord hath allotted unto me."
Oh, that I were a husband, and could have eternal covenants still in effect. Oh, that I were a father, and could have the joy and rejoicing in my posterity that comes from playing catch with a son. And oh, for my old home and kitchen, and kitchen tools, that I could have space to share with those that once were my family.
I haven't those things today. But it would be a sin if I dwelt on some things I temporarily lack instead of being happy and content with the tremendous blessings I have. Those include the family mentioned above, friends and those that are technically no longer family that I love. A sister who visits and shares tender moments on struggles we have in common. A Savior whose love has the power to heal any wound.
And for those blessings and many more, I feel content.
The day was fantastic. I spent it with family that I don't see often enough, some of whom had flown in from out of state. The food was fantastic, including some that I made. But that night at home rather than being grateful for what I did have, I found myself pining for what I didn't. I missed my former life and Thanksgiving traditions. I missed the people. I felt badly about that, because I enjoyed the day, and loved spending it with my siblings that deserve my gratitude.
Then today I read Alma 29, wherein Alma pines for things he can't do and can't have. He wants to be a missionary to everyone. Verse three caught me today. "I ought to be content with the things which the Lord hath allotted unto me."
Oh, that I were a husband, and could have eternal covenants still in effect. Oh, that I were a father, and could have the joy and rejoicing in my posterity that comes from playing catch with a son. And oh, for my old home and kitchen, and kitchen tools, that I could have space to share with those that once were my family.
I haven't those things today. But it would be a sin if I dwelt on some things I temporarily lack instead of being happy and content with the tremendous blessings I have. Those include the family mentioned above, friends and those that are technically no longer family that I love. A sister who visits and shares tender moments on struggles we have in common. A Savior whose love has the power to heal any wound.
And for those blessings and many more, I feel content.
Tuesday, November 22, 2011
"As much as we could do"
Building a bit on the previous post, I had some thoughts about the Anti-Nephi-Lehies and their commitment after their conversion, particularly when faced with oncoming war. I think most readers will be familiar with their burial of weapons, and their passivity when their enemies invaded and ultimately slaughtered more than 1,000 of them.
(Briefly, I'll mention that I like the imagery of burying "weapons," which I take as a symbol for sin here. When repenting, we should bury our former sins deeply, and then leave them alone and underground, even when faced with strong opposition.)
But the most familiar aspects of this story aren't my point today. Rather, I look at why the A-N-L's were so committed to living the Gospel. They were recent converts, after all. It's not like they had a lifetime of habit. What they had was commitment, and that commitment was based on their hard-won repentance. They say, "Since it has been as much as we could do to get our stains taken away from us... (Alma 24:15)."
And that's the reason. Repentance, particularly of serious sin, takes real effort. Elsewhere in the scriptures, this work of repentance is equated with wrestling. After putting in so much effort in the wrestle for repentance, the forgiven didn't want to give away their progress and the joy that comes with such repentance.
Doesn't that make you feel like any sin is just supreme folly? Wouldn't it be better to not to give back the results of the work of repentance?
(Briefly, I'll mention that I like the imagery of burying "weapons," which I take as a symbol for sin here. When repenting, we should bury our former sins deeply, and then leave them alone and underground, even when faced with strong opposition.)
But the most familiar aspects of this story aren't my point today. Rather, I look at why the A-N-L's were so committed to living the Gospel. They were recent converts, after all. It's not like they had a lifetime of habit. What they had was commitment, and that commitment was based on their hard-won repentance. They say, "Since it has been as much as we could do to get our stains taken away from us... (Alma 24:15)."
And that's the reason. Repentance, particularly of serious sin, takes real effort. Elsewhere in the scriptures, this work of repentance is equated with wrestling. After putting in so much effort in the wrestle for repentance, the forgiven didn't want to give away their progress and the joy that comes with such repentance.
Doesn't that make you feel like any sin is just supreme folly? Wouldn't it be better to not to give back the results of the work of repentance?
"Give away all"
The conversion of King Lamoni and his father in Alma 17 to 22 is a lesson in growing commitment.
Lamoni, upon learning of Ammon's strength, witnessing his selfless service, but before hearing his testimony, asks Ammon, "if thou wilt tell me concerning these things." Further, Lamoni promises, "Whatever thou desirest I will give thee (17:21)."
That is true conversion. To be able to say to the Lord, "Whatever thou desirest I will give thee." And the Lord will only ever ask for one thing, and that is our agency. Our willingness to do His will.
Lamoni's father, taught by Aaron, follows the same pattern. It is Ammon's strength, love, and service to his son that piques his interest and causes him to invite the missionaries over (20:24). When he was afraid, this King was willing to bribe his way out of trouble by offering Ammon, "half the kingdom." After witnessing charity and service, motivated by love he was willing to offer much more.
Aaron, Ammon's brother, teaches the King in Chapter 22. Upon learning of the creation, the fall, and the Atonement, the possibility of Eternal Life, the King asks, "What shall I do that I may...be filled with joy? Behold...I will give up all that I possess, yea I will forsake my kingdom that may receive this great joy (v 15)." Aaron answers him that to receive such joy requires repentance and faith.
And here, the King gives one of the simplest and purest prayers recorded in scripture: "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, and I will give away all my sins to know thee, and that I may be raised from the dead, and be saved at the last day" (v 18).
I've constantly struggled to be able to make that same promise. The struggle comes from knowing that I've been so far unable to "give away all my sins." They stick around (curse my weakness). I doubt that Lamoni's father, the King, lived perfectly after making such a promise, though he obviously experienced that mighty change of heart described in Alma 5.
The stake presidency taught this "give away all" lesson in Sunday School on Sunday. There wasn't much time for questions, though this struggle was on my mind. As I have thought, prayed, and reread this story from Alma, I've reached the following conclusion.
Giving away one's sins doesn't mean never sinning again. Rather, it means a willingness to believe in the Savior's Atonement, and that through the Atonement, give away all our sins to Him, as he's already suffered and paid for them. In short, I think that "giving away all" is akin to repentance. If I am willing to, rather than hold on to my sins, give them away to Jesus, give my agency to Him through service and my best efforts to live as He would have me, and when those sins inevitably come again, give those away to Him also, that will fill me with that Joy that Lamoni's father was willing to give away all he possessed.
I've felt that Joy, and it's worth all that I possess.
Lamoni, upon learning of Ammon's strength, witnessing his selfless service, but before hearing his testimony, asks Ammon, "if thou wilt tell me concerning these things." Further, Lamoni promises, "Whatever thou desirest I will give thee (17:21)."
That is true conversion. To be able to say to the Lord, "Whatever thou desirest I will give thee." And the Lord will only ever ask for one thing, and that is our agency. Our willingness to do His will.
Lamoni's father, taught by Aaron, follows the same pattern. It is Ammon's strength, love, and service to his son that piques his interest and causes him to invite the missionaries over (20:24). When he was afraid, this King was willing to bribe his way out of trouble by offering Ammon, "half the kingdom." After witnessing charity and service, motivated by love he was willing to offer much more.
Aaron, Ammon's brother, teaches the King in Chapter 22. Upon learning of the creation, the fall, and the Atonement, the possibility of Eternal Life, the King asks, "What shall I do that I may...be filled with joy? Behold...I will give up all that I possess, yea I will forsake my kingdom that may receive this great joy (v 15)." Aaron answers him that to receive such joy requires repentance and faith.
And here, the King gives one of the simplest and purest prayers recorded in scripture: "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, and I will give away all my sins to know thee, and that I may be raised from the dead, and be saved at the last day" (v 18).
I've constantly struggled to be able to make that same promise. The struggle comes from knowing that I've been so far unable to "give away all my sins." They stick around (curse my weakness). I doubt that Lamoni's father, the King, lived perfectly after making such a promise, though he obviously experienced that mighty change of heart described in Alma 5.
The stake presidency taught this "give away all" lesson in Sunday School on Sunday. There wasn't much time for questions, though this struggle was on my mind. As I have thought, prayed, and reread this story from Alma, I've reached the following conclusion.
Giving away one's sins doesn't mean never sinning again. Rather, it means a willingness to believe in the Savior's Atonement, and that through the Atonement, give away all our sins to Him, as he's already suffered and paid for them. In short, I think that "giving away all" is akin to repentance. If I am willing to, rather than hold on to my sins, give them away to Jesus, give my agency to Him through service and my best efforts to live as He would have me, and when those sins inevitably come again, give those away to Him also, that will fill me with that Joy that Lamoni's father was willing to give away all he possessed.
I've felt that Joy, and it's worth all that I possess.
Sunday, November 20, 2011
Too much learned in one day
Today was Branch Conference. They call it a mini-conference, but I don't know why. The Stake Presidency taught a combined Priesthood and Relief Society, Sunday School, and were the speakers in Sacrament Meeting.
It was a spiritual feast. In the sense that there were a ton of dishes, and I ate way too much. Too much? I just know that I'm not going to remember it all. There were lessons and new insights for me on temples, patriarchal blessings, agency, the Atonement, and many others that I can't quite encapsulate or have already slipped my mind. A counselor in the presidency spoke about Ammon, King Lamoni, and his (Lamoni's) father. I am just in the middle of that story in my personal reading, so I'll post about that as I read tonight and tomorrow, passing off the insights as my own. :)
Here's the lesson that I think I'd have little cause to write about any time soon. Jesus was crucified between two thieves. They both spoke to him while they all hung waiting to die. This provides us with three examples of how to approach life and God. From Luke 23:39-43
We should strive to be like the third, mostly winding up like the second, and in the end, living with the Father because of the Grace of His Son.
It was a spiritual feast. In the sense that there were a ton of dishes, and I ate way too much. Too much? I just know that I'm not going to remember it all. There were lessons and new insights for me on temples, patriarchal blessings, agency, the Atonement, and many others that I can't quite encapsulate or have already slipped my mind. A counselor in the presidency spoke about Ammon, King Lamoni, and his (Lamoni's) father. I am just in the middle of that story in my personal reading, so I'll post about that as I read tonight and tomorrow, passing off the insights as my own. :)
Here's the lesson that I think I'd have little cause to write about any time soon. Jesus was crucified between two thieves. They both spoke to him while they all hung waiting to die. This provides us with three examples of how to approach life and God. From Luke 23:39-43
And one of the malefactors which were hanged arailed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due areward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.We can be like the first, who "railed" the Lord, asking Him to use His power for our own sake (save...us). We can be like the second, confessing our sins and begging the Lord's forgiveness and remembrance, or like the third, the Savior, striving to do all we can for the sake of serving our Father in Heaven and bringing to pass His will.
We should strive to be like the third, mostly winding up like the second, and in the end, living with the Father because of the Grace of His Son.
Saturday, November 19, 2011
Thoughts on Ammon: A portion of the Spirit
I haven't written for a while. I was sick last week. If you're in the mood for something less reverent, you can read about that here.
Ammon is a favorite story of boys from the Book of Mormon. Cutting off arms? That's awesome. My brother taught primary while he worked at Sears, and when he did Sharing Time on Ammon, he brought in mannequin arms from the store and had his class carry them in in a blanket. I wasn't there, but I heard that some of the other primary teachers actually screamed. All the boys thought it was awesome.
Reading tonight, I was struck by different parts.
"A portion of [the] Spirit" is how Ammon's and his brothers' power are described in Alma 17 and 18. Here's how Ammon explains how he was able to defeat the enemies of the King and save his flocks:
How can we have the Spirit with us to be as successful in missionary work or other callings as Ammon was? By asking, with fasting and prayer.
Ammon is a favorite story of boys from the Book of Mormon. Cutting off arms? That's awesome. My brother taught primary while he worked at Sears, and when he did Sharing Time on Ammon, he brought in mannequin arms from the store and had his class carry them in in a blanket. I wasn't there, but I heard that some of the other primary teachers actually screamed. All the boys thought it was awesome.
Reading tonight, I was struck by different parts.
"A portion of [the] Spirit" is how Ammon's and his brothers' power are described in Alma 17 and 18. Here's how Ammon explains how he was able to defeat the enemies of the King and save his flocks:
"I am a man; and man in the beginning was created after the image of God, and I am called by his Holy Spirit to teach these things unto this people, that they may be brought to a knowledge of that which is just and true; And a portion of that Spirit dwelleth in me, which giveth me knowledge, and also power according to my faith and desires which are in God (18:34-35)."The Spirit, or a portion of it, will provide the knowledge and power needed fulfill the designs and plans that God has for each of us. We're asked to do nothing but what He will provide a way to accomplish (1 Ne. 3:7). Ammon and his brothers also teach us how to obtain that portion of the Spirit. "They fasted much and prayed much that the Lord would grant unto them a portion of his Spirit to go with them, and abide with them, that they might be an binstrument in the hands of God (17:9)."
How can we have the Spirit with us to be as successful in missionary work or other callings as Ammon was? By asking, with fasting and prayer.
Wednesday, November 9, 2011
"I knew but I would not know"
In Alma 10, Amulek says, "I never have known much of the ways of the Lord, and his mysteries and marvelous power. I said I never had known much of these things; but behold, I mistake, for I have seen much of his mysteries and his marvelous power...Nevertheless, I did harden my heart, for I was called many times and I would not hear; therefore I knew concerning these things, yet I would not know; therefore I went on rebelling against God." (v 5-6)
That's the way of things. It seems impossible to me to not know that God exists. Anyone can see evidence of this every day in the beauty, variety, and perfection of the earth. Was it just random chance that Earth is the perfect distance from the Sun to sustain life? That if we were closer or further away by even a tiny degree, life as we know it would not exist. Or was that more than dumb luck?
It just seems completely unreasonable to reach any other conclusion. Theories that life randomly evolved here are just to incredible and unlikely for any rational person to accept. What are the odds? What are the chances that a planet would be just so close to its Sun, that protiens would all be so formed and appear together to spontaneously create life where none existed before, that that life would keep mutating until it forms creatures of our intelligence?
"To get a cell by chance would require at least one hundred functional proteins to appear simultaneously in one place. That is one hundred simultaneous events each of an independent probability which could hardly be more than 10-20 giving maximum combined probability of 10(-2000.)" [Denten, Michael. Evolution: A Theory in Crisis, Warwickshire, Burnett Books Limited, 1985]
If the chances of random and spontaneous creation of life has odds of even 1 in 1 billion, the odds of something else are a practical certainty. I'm not a betting man, but if I were, I'd bet on something other than random chance. I think that's what Amulek meant when he said he knew but he would not know. Any reasonable person would have to look at the available evidence and conclude that at the very least, something with a higher power is planning something for the universe.
Yet, some just will not know.
That's the way of things. It seems impossible to me to not know that God exists. Anyone can see evidence of this every day in the beauty, variety, and perfection of the earth. Was it just random chance that Earth is the perfect distance from the Sun to sustain life? That if we were closer or further away by even a tiny degree, life as we know it would not exist. Or was that more than dumb luck?
It just seems completely unreasonable to reach any other conclusion. Theories that life randomly evolved here are just to incredible and unlikely for any rational person to accept. What are the odds? What are the chances that a planet would be just so close to its Sun, that protiens would all be so formed and appear together to spontaneously create life where none existed before, that that life would keep mutating until it forms creatures of our intelligence?
"To get a cell by chance would require at least one hundred functional proteins to appear simultaneously in one place. That is one hundred simultaneous events each of an independent probability which could hardly be more than 10-20 giving maximum combined probability of 10(-2000.)" [Denten, Michael. Evolution: A Theory in Crisis, Warwickshire, Burnett Books Limited, 1985]
If the chances of random and spontaneous creation of life has odds of even 1 in 1 billion, the odds of something else are a practical certainty. I'm not a betting man, but if I were, I'd bet on something other than random chance. I think that's what Amulek meant when he said he knew but he would not know. Any reasonable person would have to look at the available evidence and conclude that at the very least, something with a higher power is planning something for the universe.
Yet, some just will not know.
Monday, November 7, 2011
The message of home teaching
Our church measures things. President Monson says, "When performance is measured, performance improves." So we collect lots of data and use it to try to improve performance.
One of the imperfections of such measurements is that things that are easy to measure aren't necessarily the most important. What we want are outcomes of increased spirituality and members feeling God's love and the Atonement in their lives. Those are impossible to measure. So, we measure what is measurable: baptisms, sacrament meeting attendance, home teaching visits. These things are indicators of positive outcomes, but aren't the outcomes themselves.
The danger for people, then, is to focus on what gets measured, the tools we use to reach the outcomes we want, instead of focusing on the outcomes themselves.
My stake has taken a wonderful approach to this conflict in how it addresses home teaching, and it was the lesson in Elders' Quorum on Sunday. Instead of measuring just visiting a home and sharing a message, our stake measures "watchcare." This difference is based on the following facts:
One of the imperfections of such measurements is that things that are easy to measure aren't necessarily the most important. What we want are outcomes of increased spirituality and members feeling God's love and the Atonement in their lives. Those are impossible to measure. So, we measure what is measurable: baptisms, sacrament meeting attendance, home teaching visits. These things are indicators of positive outcomes, but aren't the outcomes themselves.
The danger for people, then, is to focus on what gets measured, the tools we use to reach the outcomes we want, instead of focusing on the outcomes themselves.
My stake has taken a wonderful approach to this conflict in how it addresses home teaching, and it was the lesson in Elders' Quorum on Sunday. Instead of measuring just visiting a home and sharing a message, our stake measures "watchcare." This difference is based on the following facts:
- People are busy, and needs are great. There is more work to do to build the kingdom than can possibly be done by any individual who is also watching out for the needs of his own family. A home teaching companionship will have more families to watch over than they could reasonably be expected to visit in their home each month.
- Some people aren't interested in having home teachers come by for a visit, or would not feel comfortable with the Ensign message.
- The real point of home teaching is to build relationships so that those with stewardship can understand the temporal needs of families and that families feel comfortable coming to the church when needs arise.
So, rather than answer the question, "How many of your families did you visit this month?" the question Elders in our stake get is, "Did you prayerfully watch over the ____ family this month? And will you continue to prayerfully watch over them?" Prayerful watchcare may include a visit to their home, a letter, phone calls, visits over the back fence, or many other valid ways to build positive, purposeful, and meaningful relationships.
I like this approach because it puts the end goal of home teaching as more important than the process. Home teachers are entitled to the Spirit as they prayerfully watch over families and should be trusted to use the Spirit in visiting and building relationships with the families they serve.
And really, whether a home teacher gives the First Presidency Message from Ensign magazine, or talks about football, or just helps his family weed a garden, the underlying message is the same. The message from every home teacher to every family they watch over should be, "Your Heavenly Father loves you. I am here because His representatives have asked me to watch over you."
And over time, as home teachers build meaningful and purposeful relationships based on service, to this message is added, "I love you. I am here to serve you and ensure your family is cared for."
That's the message of home teaching.
Thursday, November 3, 2011
Giving a chance for the enemy of God
There are just too many lessons from Mosiah 27 to fit into one post.
I really appreciate a lesson that the Spirit retaught me as I read verse 9, which says, speaking of the rebellious and yet-unconverted Alma the Younger: "And he became a great hinderment to the prosperity of the church of God; stealing away the hearts of the people; causing much dissension among the people; giving a chance for the enemy of God to exercise his power over them." (Emphasis added.)
So, when in life does the enemy of God not have a chance to exercise his power over us? As I read this verse it seems to me that if the enemy exercises power when there is dissension and the influence of someone "wicked and idolatrous," then the enemy could exercise less power when we are at peace and surrounded by positive examples and influences.
I find that prayer, scripture study, time and conversation with friends and family, temple and church attendance--things that bring the Spirit of the Lord as a companion--are keys to reducing the power of the enemy. Avoiding those things, putting them off, replacing them with negative alternatives, that's what gives a chance for the enemy to exercise his power over us.
I really appreciate a lesson that the Spirit retaught me as I read verse 9, which says, speaking of the rebellious and yet-unconverted Alma the Younger: "And he became a great hinderment to the prosperity of the church of God; stealing away the hearts of the people; causing much dissension among the people; giving a chance for the enemy of God to exercise his power over them." (Emphasis added.)
So, when in life does the enemy of God not have a chance to exercise his power over us? As I read this verse it seems to me that if the enemy exercises power when there is dissension and the influence of someone "wicked and idolatrous," then the enemy could exercise less power when we are at peace and surrounded by positive examples and influences.
I find that prayer, scripture study, time and conversation with friends and family, temple and church attendance--things that bring the Spirit of the Lord as a companion--are keys to reducing the power of the enemy. Avoiding those things, putting them off, replacing them with negative alternatives, that's what gives a chance for the enemy to exercise his power over us.
How long did he pray?
By the time Alma the Younger was visited by an angel and called to repentance, he had become "a great hindrance to the prosperity of the church of God; stealing away the hearts of the people." (Mosiah 27:9) There's no time frame given for how long he was out leading people into iniquity, but I imagine it was several years to have the kind of effect on the whole church as described.
When the angel finally appeared, he told Alma and his comrades that he was there because, "The Lord hat heard the prayers of his people, and also the prayers of his servant, Alma, who is thy father." (Mosiah 27:14) I imagine that Alma especially had been praying for his son since his birth, and really praying long and hard for many years.
Mosiah 27 teachers us that prayer is indeed powerful (Alma was awoken through fasting and prayer also--v 22), but that the answers to prayers are not necessarily timely, at least not to our reckoning. It can get frustrating praying for people to have the kinds of experiences that, like Alma, will cause them to accept the redeeming and "marvelous light of God" (v 29). This chapter gives me faith and patience, knowing that the Lord loves those that I pray for, and that He will "snatch" them out in His time (v 28).
When the angel finally appeared, he told Alma and his comrades that he was there because, "The Lord hat heard the prayers of his people, and also the prayers of his servant, Alma, who is thy father." (Mosiah 27:14) I imagine that Alma especially had been praying for his son since his birth, and really praying long and hard for many years.
Mosiah 27 teachers us that prayer is indeed powerful (Alma was awoken through fasting and prayer also--v 22), but that the answers to prayers are not necessarily timely, at least not to our reckoning. It can get frustrating praying for people to have the kinds of experiences that, like Alma, will cause them to accept the redeeming and "marvelous light of God" (v 29). This chapter gives me faith and patience, knowing that the Lord loves those that I pray for, and that He will "snatch" them out in His time (v 28).
Wednesday, November 2, 2011
"As often as my people repent will I forgive them"
What a promise, and also what a responsibility, we find for ourselves in Mosiah 26.
In this chapter, Alma wonders what to do with people who "are taken in iniquity" (v 34). Mosiah the King rightly leaves the matter of sin (rather than crime) to the church, not the government to handle (v 12).
Alma receives an answer to his prayer "after he had poured out his whole soul to God" (v 14). An in the answer is a wonderful explanation of the Atonement. Whom does the atonement apply to? And how often?
The answers are everyone and as often as they repent. The promises of the Atonement are universal, infinite, and continuous. "Whomsoever ye receive shall believe in my name; and him will I freely forgive. For it is I that taketh upon me the sins of the world...and as often as my people repent will I forgive them their trespasses against me" (v 22-23 and 30). That is a tremendous promise that reinforces what we learned in the previous several chapters--namely that no matter what level of sin, no matter how long the sin continued, no matter what outside force caused recognition or compelled humility, the Lord will "receive with joy" all who return to Him.
But there is also a charge to us who would be forgiven, and that is to forgive those who trespass against us. "Ye shall also forgive one another your trespasses; for...he that forgiveth not his neighbor's trespasses...the same hath brought himself under condemnation."
If we believe in the universality and infinity of the Atonement, how can we possibly look at any other person and not forgive them? No matter what any individual has done to us or to anyone, the Atonement is sufficient for them, as much as it is for us. Neither we nor those who have trespassed against us deserve the Lord's forgiveness, yet he grants it. When we look at others, especially those who have trespassed, we should see the Savior's intercession on their behalf. We should see not what sins they've committed or the evil they've done, but the Savior's wholeness and perfection, which is available to all, and is not for us to grant nor deny.
This is a hard lesson to apply, in my experience, especially when the choices of others have negatively impacted me. Yet, it's a lesson I must learn and an action I must take for I cannot expect the Savior to extend his grace to me if I expect Him to refuse it to another.
In this chapter, Alma wonders what to do with people who "are taken in iniquity" (v 34). Mosiah the King rightly leaves the matter of sin (rather than crime) to the church, not the government to handle (v 12).
Alma receives an answer to his prayer "after he had poured out his whole soul to God" (v 14). An in the answer is a wonderful explanation of the Atonement. Whom does the atonement apply to? And how often?
The answers are everyone and as often as they repent. The promises of the Atonement are universal, infinite, and continuous. "Whomsoever ye receive shall believe in my name; and him will I freely forgive. For it is I that taketh upon me the sins of the world...and as often as my people repent will I forgive them their trespasses against me" (v 22-23 and 30). That is a tremendous promise that reinforces what we learned in the previous several chapters--namely that no matter what level of sin, no matter how long the sin continued, no matter what outside force caused recognition or compelled humility, the Lord will "receive with joy" all who return to Him.
But there is also a charge to us who would be forgiven, and that is to forgive those who trespass against us. "Ye shall also forgive one another your trespasses; for...he that forgiveth not his neighbor's trespasses...the same hath brought himself under condemnation."
If we believe in the universality and infinity of the Atonement, how can we possibly look at any other person and not forgive them? No matter what any individual has done to us or to anyone, the Atonement is sufficient for them, as much as it is for us. Neither we nor those who have trespassed against us deserve the Lord's forgiveness, yet he grants it. When we look at others, especially those who have trespassed, we should see the Savior's intercession on their behalf. We should see not what sins they've committed or the evil they've done, but the Savior's wholeness and perfection, which is available to all, and is not for us to grant nor deny.
This is a hard lesson to apply, in my experience, especially when the choices of others have negatively impacted me. Yet, it's a lesson I must learn and an action I must take for I cannot expect the Savior to extend his grace to me if I expect Him to refuse it to another.
"And he did receive them with joy."
The story of the people of Zeniff in Mosiah chapters 9 to 22 is instructive about life.
Zeniff leads a group of followers from Zarahemla to possess a different part of the land. For a time, they are successful, but as they fall into wickedness, they eventually become slaves to the Lamanites. Their suffering, and the timely arrival of Ammon from Zarahemla, serve as calls to humility and repentance, which frees them from their shackles of slavery and they return to Zarahemla there they are warmly received.
(The story of Abinadi is in these chapters as well, but I'll not touch on that in this post.)
We often go through the same process of wandering, wickedness, humility, repentance, and return. In the world, as we learn from our own experience to distinguish good from evil, we face temptation. We often submit, which can enslave us to sin and addiction. Giving up a portion of our agency through sinful actions makes us more susceptible to Satan, who would love to choose for us and make us miserable like he is. The misery that always follows such choices can bring humility and remorse, which can bring repentance and forgiveness.
It took the people of Zeniff years and years to reach the point where repentance was a more attractive option than continued decadence. They ultimately had to be enslaved to a foreign power. It is painful to watch those we love (it was painful for those I love to have watched me at points in my life) suffer the consequences of poor choices. We sometimes wait until we can't possibly sink lower before calling on the redeeming power of the Atonement to replace our misery with joy, and remove the burdens of enslavement to sin.
I find myself praying that those I love will suffer more and earlier, so they will be returned to humility faster. But, no matter how much of our agency we give away to temptation, embarrassment, and regret, we always retain the portion of agency to choose liberty by choosing to follow the Savior, or to continue choosing captivity according to the captivity of the devil (2 Ne. 2:27).
Yet no matter how long it takes, no matter what we have suffered, no matter what we have brought upon ourselves, when we ultimately choose to return to the Lord, he will receive us with joy (Mosiah 22:14).
Zeniff leads a group of followers from Zarahemla to possess a different part of the land. For a time, they are successful, but as they fall into wickedness, they eventually become slaves to the Lamanites. Their suffering, and the timely arrival of Ammon from Zarahemla, serve as calls to humility and repentance, which frees them from their shackles of slavery and they return to Zarahemla there they are warmly received.
(The story of Abinadi is in these chapters as well, but I'll not touch on that in this post.)
We often go through the same process of wandering, wickedness, humility, repentance, and return. In the world, as we learn from our own experience to distinguish good from evil, we face temptation. We often submit, which can enslave us to sin and addiction. Giving up a portion of our agency through sinful actions makes us more susceptible to Satan, who would love to choose for us and make us miserable like he is. The misery that always follows such choices can bring humility and remorse, which can bring repentance and forgiveness.
It took the people of Zeniff years and years to reach the point where repentance was a more attractive option than continued decadence. They ultimately had to be enslaved to a foreign power. It is painful to watch those we love (it was painful for those I love to have watched me at points in my life) suffer the consequences of poor choices. We sometimes wait until we can't possibly sink lower before calling on the redeeming power of the Atonement to replace our misery with joy, and remove the burdens of enslavement to sin.
I find myself praying that those I love will suffer more and earlier, so they will be returned to humility faster. But, no matter how much of our agency we give away to temptation, embarrassment, and regret, we always retain the portion of agency to choose liberty by choosing to follow the Savior, or to continue choosing captivity according to the captivity of the devil (2 Ne. 2:27).
Yet no matter how long it takes, no matter what we have suffered, no matter what we have brought upon ourselves, when we ultimately choose to return to the Lord, he will receive us with joy (Mosiah 22:14).
Subscribe to:
Posts (Atom)
