The East Wind

"Parting the Red Sea" by Tony Morgan

From April to October, an east wind sweeps across the Arabian Desert, gains speed over bare mountain slopes, and blasts Egypt to Lebanon with insufferably hot and dry gusts that often last 24 hours or longer. The east wind can spawn tornados, carry thick clouds of sand and silt, scorch plants, injure livestock, and cause various illnesses to those in its path. It can be so oppressive it is sometimes called "the poison wind." It also plays an important role in the scriptures.

The word for "wind" in Hebrew (ruach) can also be translated as "spirit" or "breath." Ruach is the breath of life that began and sustains creation (Genesis 1:2; 2:7; 6:17). It drove away the water after the great flood in Noah's day (Genesis 8:1). Ruach can also refer to the spirit of the Lord, as when King David prayed that God would not take his spirit from him (Psalms 51:11), or the human spirit. In the New Testament, the word pneuma can also mean wind, breath, or spirit.

Wind plays a prominent role in many scriptural accounts. As Elijah stood on Mount Horeb, "the Lord passed by, and a great and strong wind rent the mountains" but the spirit spoke in a still, small voice (1 Kings 19:11-12). On the day of Pentecost, "suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house" and the faithful began to exercise spiritual gifts (Acts 2:2,4). Paul warned against being "carried about with every wind of doctrine" (Ephesians 4:14) and Christ rebuked the wind and sea (Matthew 8:26). Wind drove the Nephites and Jaredites to the promised land. Christ taught that "the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and wither it goeth," just as those who are led by the spirit (John 3:8).

Winds in the Middle East each have a specific meaning and consequence. Arabs refer to refreshing western winds as "the fathers of rain." "Fair weather cometh out of the north" (Job 37:22), which is why Solomon called for a north wind to blow upon his garden (Song of Solomon 4:16).

South winds are warm and pleasant, but they can also symbolize quiet trials or a false sense of security (Luke 12:55, Song of Solomon 4:16). Job notes the quiet of the south wind and the refining heat of personal trials (Job 37:17). Luke records that a "gentle south wind" led a ship too close to shore and caused it to be shipwrecked (Acts 27:13).

Hosea called the east wind "the wind of the Lord" (Hosea 13:15). When the Egyptian Pharoah had experienced seven plagues (symbolic of the completeness of divine judgement), "the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts." The locusts brought total destruction, so that "there remained not any green thing in the trees, or in the herbs of the field, throughout all the land of Egypt" (Exodus 10:12-15). After the locusts were dispersed by a west wind, there was only darkness and death until the Israelites were delivered.

In Joseph's interpretations of the Pharoah's dreams, seven years of famine were represented by grain and cattle scorched by the east wind (Genesis 41:6, 23, 27). When the Lord was displeased with Jonah, he "prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished himself to die" (Jonah 4:8). The east wind shattered ships (Psalm 48:7; Ezekiel 27:26), dried up springs (Hosea 13:15), and carried away the wicked in a whirlwind (Job 27:21).

If this was all we knew about the "wind of the Lord," it would be easy to conclude that the Lord is harsh and vindictive. A closer look tells a different story.

The Lord brought the locusts in the east wind to end the slavery of the Israelites in Egypt. When the Israelites were trapped at the Red Sea, with Pharoah's army in pursuit, "the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land... And the children of Israel went into the midst of the sea upon the dry ground" (Exodus 14:21-22).

Later, when the Israelites were hungry, the Lord "caused an east wind to blow in the heaven... He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea... So they did eat, and were filled: for he gave them their own desire" (Psalm 78:26-29).

Even in the natural world, the east wind is not purely destructive. It drives fish back toward the shore and pushes game into the open. The winds often arrive during changes in weather, breaking up stagnant high pressure systems and clearing oppressive heat and dryness. Though unpleasant for a time, the cooler, more humid conditions that follow, and the increased availability of food, ultimately sustain and improve life.

Sometimes the changes and challenges we experience feel like we are being blasted by the relentless heat of an east wind. We may wonder if we are being punished or if God is being unnecessarily harsh. The lesson of the east wind is that sometimes the same wind that scorches the earth can also part the seas and provide the quail. The wind is never permanent and there are better days ahead.

As the Lord has promised, "thine adversity and thine afflictions shall be but a small moment; And then, if thou endure it well, God shall exalt thee on high; thou shalt triumph over all thy foes" (D&C 121:7-8).

Happiness and Joy

Immediately following the death of Lehi, Nephi records that he "did cry much unto the Lord... because of the anger of my brethren. But behold, their anger did increase against me, insomuch that they did seek to take away my life" (2 Nephi 5:1-2). The Lord had fought many battles for Nephi with his brothers, and developed Nephi's faith and capability in the process, but now he warned Nephi in a dream that it was time to leave.

As Nephi and his followers fled the land of their first inheritance and began to build a new community, they worked hard with their hands and learned many different trades. They established a government to serve the people and provide for their defense. They studied the brass plates, established a church, and built a temple. They had children and raised their families in righteousness. In other words, Nephi records that his people "lived after the manner of happiness"  (2 Nephi 5:10-18, 26).

Clearly, the first Nephites did not have much time to sit on the beach sipping pina coladas, but they did experience three things that modern researchers (like Dr. Arthur Brooks, the Harvard professor and happiness researcher who I will paraphrase here) have found to be critical for our happiness: enjoyment, satisfaction, and purpose. Importantly, all of these elements of happiness also require a degree of unhappiness.

Enjoyment, for example, is the sum of pleasure, communion, and consciousness. Pleasure alone is animal-- fleeting and solitary functions of our limbic brain. All addictions are about pleasure. But enjoyment includes others. It includes memory. As Dr. Brooks notes, eating a freshly-baked turkey may give us pleasure, but making a memory with our family over a Thanksgiving dinner can bring enjoyment that contributes to our happiness.

Because no one element of enjoyment is sufficient on its own, it requires self-restraint to forego solitary or purely carnal pleasures in favor of those that build relationships and shared experience. Discipline can be uncomfortable and even unhappy at times, but faithful endurance through unhappy moments ultimately yields greater happiness.

Similarly, the satisfaction we experience from achievement requires the work and sacrifice to achieve. Ongoing satisfaction means continuing to work and sacrifice to reach new achievements while also being patient, grateful and content. 

Purpose in life is very often related to the suffering we experience. In the words of Viktor Frankl, "To live is to suffer, to survive is to find some meaning in the suffering."

The Nephites seemed to understand that happiness and unhappiness are not mutually exclusive or contradictory. We can experience both at the same time or in rapid succession. Neither is a permanent destination, but rather a direction or focus of our lives at a given moment. Emotions can give us information about how we are doing, but happiness is more than an emotion or mood at a given moment. Happy feelings are like the smell of something fresh out of the oven: while they provide some evidence of a feast, they are not the feast itself. We can receive bad news that makes us feel sad and still have a sense of positive overall happiness. Whatever our feelings in a given moment, we can experience an abiding happiness that comes from the enjoyment, satisfaction, and purpose we have in life.

Five hundred years after Nephi fled from his brothers, we see these principles in action again. The much larger Nephite nation was engaged in a war in which their rival had sworn an oath to drink the blood of their leader, Captain Moroni. The Nephites worked feverishly to build new cities and fortify them with mounds of earth, wooden walls, pickets, and guard towers. There were conflicts on the battlefield and spiritual battles to strengthen the faith of the people. With unity of purpose and achievement, "there never was a happier time among the people of Nephi, since the days of Nephi, than in the days of Moroni" (Alma 50:23).

Most of us aspire to find happiness in life. We are inspired by those who find that happiness even amid the most challenging circumstances. But our happiness isn't actually found, per se. It is a natural consequences of the choices we make. Each of us can make choices today that will enhance our enjoyment, satisfaction, sense of purpose, and overall happiness in the future. We can choose to be disciplined, include others, be grateful, and work hard. Life provides an ample supply of suffering without seeking more, but we choose whether our suffering will tear us down or build us up.

For the Nephites at war, faith in Christ elevated their happiness above their circumstances. "Those who were faithful in keeping the commandments of the Lord," the scripture records, "were delivered at all times" (Alma 50:22).

Lehi taught his son Jacob that greater happiness is not only available, but also a core purpose for our lives on earth. "Adam fell that men might be," he taught, "And men [and women] are, that they might have joy" (2 Nephi 2:25).

Joy is a gift of the spirit that comes to the faithful for intentionally trying to live a righteous life. It is a preview of the greater, more fulfilling, and lasting happiness the faithful will experience in the presence of God (2 Ne. 9:18; Mosiah 2:41; D&C 93:33-34). The For Strength of Youth guide explains that "joy is not the absence of sorrow in your life; [it is] the presence of Christ in your life" (see also D&C 101:36). President Nelson taught that the joy we feel has more to do with our focus than our circumstances. We can receive "an intensity, depth, and breadth of joy that defy human logic or mortal comprehension" as we "'[look] unto Jesus the author and finisher of our faith' 'in every thought.'"

This is the experience of Alma the Younger. Confronted by an angel for his efforts to the destroy the church of God, Alma was "racked with eternal torment," his "soul was harrowed up to the greatest degree" and "tormented with the pains of hell" (Alma 36:12-13). After three days, he remembered that his father had taught the people about Jesus Christ. "Now, as my mind caught hold upon this thought, I cried within my heart: O Jesus, thou Son of God, have mercy on me... And now, behold, when I thought this, I could remember my pains no more; yea, I was harrowed up by the memory of my sins no more. And oh, what joy, and what marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain!" (Alma 36:17-20).

President Nelson expounded, "As our Savior becomes more and more real to us and as we plead for His joy to be given to us, our joy will increase. ... When we choose Heavenly Father to be our God and when we can feel the Savior's Atonement working in our lives, we will be filled with joy. Every time we nurture our spouse and guide our children, every time we forgive someone or ask for forgiveness, we can feel joy. Every day that you and I choose to live celestial laws, every day that we keep our covenants and help others do the same, joy will be ours" (Joy and Spiritual Survival, October 2016).

We do not earn or deserve joy, but the Lord does require us to participate in it, much like He requires effort to enjoy the blessings of sunlight. The sun does not rise because we are owed payment; yet, it is there every day and available to those who are willing to open the windows, or better yet, go outside and stay long enough to feel its warmth and be guided by its light.

Like Alma, the people of Nephi, and the Nephites in the days of Captain Moroni, participating in the gift of joy includes turning toward our Savior, aligning our will with His, and showing genuine intent and desire to live the gospel. Sometimes effort is required to expand our capacity so that we can receive the gift the Lord has for us. As we open the door for our Savior, he fills us with joy through the grace and power of His infinite Atonement.

Similar participation is required for other spiritual gifts. We often speak of the peace we feel in the temple; but that peace comes as we serve, performing temple work and turning our hearts to God. The Lord offers rest to those who labor and are heavy laden, but labor is prerequisite and leads to a new kind of work where we are yoked together with the Savior (Matthew 11:28-30). We can know the truth of all things, but we must study and pray with real intent (Moroni 10:3-5). Even the redemption made possible through the Atonement of Jesus Christ was preceded by the participation of Adam and Eve in the Fall.

"Adam fell that men might be; and men are, that they might have joy." 

There will be days when we can rest and recover with literal or metaphorical pina coladas, but most of our lives will be filled with work, family responsibilities, church responsibilities, and challenges of every kind. Even so, we can experience happiness parallel to our struggles through shared moments of enjoyment, disciplined satisfaction, and the deeper sense of purpose that comes from personal sacrifice. 

Because of Jesus Christ, our happiness can be magnified until our souls are filled with joy. As President Nelson taught, "When the focus of our lives is on God's plan of salvation ... and Jesus Christ and His gospel, we can feel joy regardless of what is happening-- or not happening-- in our lives." When we choose to fully participate in our lives and in His gospel, with our focus centered on Christ, we can live "after the manner of happiness" and experience a measure of heaven on earth.

A Name and a Blessing

"In His Constant Care" by Simon Dewey

In the first chapter of Luke, an angel named Gabriel appeared to Zacharias the priest and announced that his elderly wife would have a child. Gabriel directed that the baby's name should be John and then pronounced this blessing:

"For he shall be great in the sight of the Lord... and he shall be filled with the Holy Ghost, even from his mother’s womb... And he shall go before [the Lord] in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord" (Luke 1:15-17).

Gabriel then appeared to the virgin Mary and declared that she, too, would give birth to a son. He declares that the baby's name is Jesus and pronounces a blessing on her child:

"He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end" (Luke 1:32-33).

These miraculous births remind us of others we find in scripture. Abraham, like Zacharias, was promised that his elderly wife would bear a son. The Lord declared, "and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him" (Genesis 17:19).

The prophet Samuel was born to a barren woman, Hannah, who covenanted to dedicate her son's life to the Lord if the Lord would allow her to get pregnant. When she did bear a son, she named him Samuel, a recognition that God had kept his covenant with her, and took him to the temple. The temple priest had blessed her before she became pregnant and did so again when she returned with the child. As she gave her son to the priest, she offered a prayer or song of thanksgiving, praise, and worship for the blessing she had received from the Lord.

In each of these examples, a name was declared and a blessing given. We are also commanded to give our children a name and a blessing:

"Every member of the church of Christ having children is to bring them unto the elders before the church, who are to lay their hands upon them in the name of Jesus Christ, and bless them in his name" (D&C 20:70).

The priesthood holder performing this ordinance stands in the place of Jesus Christ, as Gabriel did, as his servant and messenger. Unlike other priesthood blessings, the one acting as voice first addresses our Heavenly Father and declares a name. Then the child is addressed by name and a blessing is pronounced as it is given by the spirit.

The blessing is not intended to be another patriarchal blessing or purely a proclamation of desired future events. Rather, the child, dressed in white and given to the Elders whose right it is to preside, is, in essence, dedicated the Lord with a name that is recorded on earth and in heaven. As one who belongs to the Lord, the child is entitled to God's protection and care until they reach the age of accountability and can choose to enter covenants on their own.

By allowing their child to be so dedicated, the parents of a child who is named and blessed in this manner signify their trust in the will of God for their child and acknowledge their responsibility to raise the child in righteousness. Often, the parents are also blessed through the child (Abraham received the numberless posterity he desired through Isaac; Hannah bore five children after Samuel; and Mary was "blessed... among women").

Children are a gift from God (Psalms 127:3). Each is a miracle, made holy through the atonement of Jesus Christ, with divine lineage and potential (D&C 74:7). Through the ordinance of giving our children a name and a blessing, we lead them to Christ so that one day they can also be called by His holy name.

Missing the Mark

"Enos Praying" by Robert T. Barrett

Words matter. Often, when it comes to gospel study, there are lessons hidden in the use of particular words or the way they are strung together. Perhaps that is why so many talks in church begin with definitions-- it's a little cliche at this point, but still instructive.

The definitions for the word "sin" are boring on their face: An offense against God. Being truly guilty. Wrongdoing. Exactly what we would expect.

Yet, when we look at the Greek and Hebrew words that are translated as "sin," we find something else: Hamartia and Chatta'ah, respectively, both refer to missing the mark, like missing a target in archery, or failing to reach a divine standard or goal.

Missing the mark is not a trivial thing, particularly for those who have been baptized. Elder Bednar has reminded us on many occasions that the gift of agency was not given so we could do whatever we want, but so that we could choose to follow Christ. He is the mark-- our deliverer and jealous God who commands our loyalty (Exodus 20:1-6). Those who have been baptized have covenanted to "always remember him" (D&C 20:77)-- and sin is evidence of a breach of that contract. The Lord is clear that he "cannot look upon sin with the least degree of allowance" (D&C 1:31) and Jacob wrote that the Jews were destroyed, "because of their blindness, which blindness came by looking beyond the mark" (Jacob 4:14). 

But imagine yourself learning to shoot arrows at a target. You want to hit the target so it's easy to promise your instructor that you will aim there. You're pretty novice, but if you keep practicing you have hope that you could compete locally, nationally, or beyond-- maybe even at the Olympics.

You start out simple. As you get better, you start to get farther from the target and use more sophisticated equipment. And then, for some reason, you miss one. You get distracted or nervous or slip or whatever else happens... and you miss.

Do you quit trying? Do you walk away from your instructor and the support of your team? Or do you reset your aim, remind yourself of what you have learned from your instructor, maybe ask for a little coaching, and try again?

Professional archers are incredibly accurate because they have practiced so much they can be very consistent with their form, aim, and release. Hitting the bullseye does not get easier, but the effort to do so becomes second nature because they have practiced it so often. Yet, even the most elite make errors, misjudge the wind, have a slight break in form, or just miss. They have missed thousands of times over decades of improving in their sport. None of them got good by deciding a particular miss was too bad or that they had missed too many times. When they miss, they are quick to grab another arrow and try again. In other words, they are quick to repent.

The primary Greek word in the New Testament for repentance is Metanoia, which signifies a profound shift in heart and mind away from sin and towards God. If sin is missing the mark, repentance is refocusing our lives on Christ and trying again. Guilt and punishment enter the definition through translations to Latin, French, and English, and Paul taught that "godly sorrow worketh repentance to salvation" (2 Corinthians 7:10), but the act of repentance is more about striving to improve, no matter how often or how terribly we've missed the target, than it is about feeling bad that we missed.

King Benjamin taught, "I cannot tell you all the things whereby ye may commit sin; for there are divers ways and means, even so many that I cannot number them. But this much I can tell you, that [ye must] watch yourselves, and your thoughts, and your words, and your deeds, and observe the commandments of God, and continue in the faith of what ye have heard concerning the coming of our Lord, even unto the end of your lives" (Mosiah 4:29-30). There are an infinite number of ways to miss; but as we use our agency to practice consistently hitting the target, even as the level of difficulty increases, and keep trying when we miss, following Christ will become a second nature for us in our actions, our thoughts, and our words.

When Parents Go Astray (or Reject Us for Our Faith)

Amulek was a man "of no small reputation" when he was called by an angel to host a prophet in his home. He had a large extended family and many friends (Alma 10:4). Yet, as Amulek listened to the prophet Alma and returned to his faith, Amulek's many friends and family remained hard in their hearts and rejected Amulek (Alma 15:16). Among the many, Amulek specifically mentions one whose loss must have been most painful: his father, Giddonah.

For each of us, parents are foundational to our lives and identity. They provide essential love, guidance, and support that helps us develop physically, emotionally, mentally, and socially. Parents are our first role models and we first learn to see the world, and ourselves, through their eyes. Some of us, like Nephi, are fortunate to have "goodly parents" who provide support and counsel that sustain us for the majority of our lives (1 Nephi 1:1). Others, like Amulek, are given the emotionally wrenching trial of reconciling conflicts between their faith, family, and identity when parents go astray or reject them for their faith.

Abraham was among the second group. His father, Terah, turned from faith in God to practice the idolatry that was popular at that time. When Abraham refused his father's idolatry, his father "hearkened not unto [his] voice, but endeavored to take away [his] life" (Abraham 1:7). Abraham soon realized that he had to leave home to find greater peace, happiness, and knowledge for his life (Abraham 1:1-2).

Both Amulek and Abraham learned by experience that strait paths aren't always straight ones. Strait paths are narrow and often difficult. They wind and turn like the trail to a mountain summit with rocks and hills and cliffs along the way. Faith and family challenges do not exempt us from making the journey; rather, they help us recognize where the paths diverge.

Abraham could have joined his father in idolatry. He could have run away and then been satisfied to live an average life in some other city. In fact, he could have made a lot of choices that would have made him perfectly unremarkable and absent from the chronicles of history.

Instead, Abraham's experiences with his father kindled a desire to become a high priest and a father of many nations. He decided to pursue a path of obedience to the commandments that would help him realize the greater peace, happiness, rest, knowledge and righteousness he desired.

From the outside looking in, the strait path of Abraham's life looked anything but peaceful. Abraham wandered across the Middle East, fleeing from famines and wrestling with the challenges of a polygamous family. When his nephew, Lot, was captured by a coalition of four kings, Abraham built a small army and fought to save Lot from the kings. He witnessed the miraculous birth of his son, Isaac, and then was wrenched by a commandment to sacrifice his son just as Abraham's father had once tried to sacrifice Abraham.

Along the way however, Abraham was delivered many times until his faith became unshaken int the Lord. He was given priesthood power and received temple knowledge through revelation and the visitation of angels. Abraham was eventually blessed with posterity as the sands of the sea and the promised land that he desired.

Amulek faced a similar fork on the road. He had been a very successful businessman in the ancient American city of Ammonihah. After abandoning his profession to serve a mission, and being rejected by his parents and family for it, Amulek endured abuses in prison, watched his government murder innocent women and children, and lost all of his possessions in a war. He was also delivered from the prison and the corrupt society in which he lived, given the faith and power to teach, and preserved from an invading army.

The Lord who guided Abraham and Amulek is also mindful of those with challenging parental relationships in our day. He has promised: "I have looked upon thy works and I know thee... Behold, the days of thy deliverance are come, if thou wilt hearken unto my voice" (D&C 39:7, 10). As he delivered Abraham and Amulek from their sorest trials, he will also fight our battles and advocate with the Father on our behalf. He wants us to be wildly successful and looks for opportunities to bless us individually. He sees us as part of his family even when our families on earth no longer do.

At the same time, family challenges are an opportunity for us to decide which path to take in our lives. Are we willing to walk the strait path toward the mountain's summit and faithfully strive to overcome the many challenges there? Or will we settle for some other trail?

The trail to the summit is only possible if we will come unto Christ and yoke ourselves with him (Matthew 11:28-30). Experiencing rejection for our beliefs or watching parents or loved ones leave the Church can challenge our testimonies like an earthquake challenges the integrity of a building. It is critical in these challenges that we hold fast to the faith and testimony we have been given, fill our lives (and social media feeds) with the words of Christ, and then continue to build a solid foundation "upon the rock of our Redeemer, who is Christ, the Son of God" (Helaman 5:12). 

As we climb, we will need to abandon any unnecessary weight we are carrying. This includes forgiving our parents or others who have been hurtful. Abraham forgave his father and helped him move to a new land when a serious drought came. Abraham's father returned to idolatry and Abraham left for good, but he still prayed that the Lord would take away the drought that plagued his father's house. We are not expected to stay in relationships or environments that are abusive or unsafe, but through faith in Christ we can learn to love and forgive those who may have hurt or offended us.

We may also have to be willing to give up our families for a time. Christ taught that it was better to lose a member of our body-- like an arm or an eye-- than to be whole and unworthy of his presence. Likewise, it is better to be separated from a member of our family-- even our parents-- than to follow them away from the strait path that leads to Christ. The Lord has promised that, as we do, "every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life" (Matthew 19:29).

Whether physically separated or not, the commandment to honor our parents remains in force. There are many meanings of the word "honor," but each returns to principles of respect and righteousness. President Spencer W. Kimball once taught, "If we truly honor [our parents], we will seek to emulate their best characteristics and to fulfill their highest aspirations for us... Nothing we could give them would be more prized than righteous living" (The Teachings of Spencer W. Kimball, ed. Edward L. Kimball, Salt Lake City: Bookcraft, 1982, p. 348). We honor our parents, both on earth and in heaven, as we strive to live righteously and follow their best examples.

Apostasy or abandonment from parents is an emotionally wrenching trial that can challenge even our core identity. As we turn to Christ with our challenge, we can be "born again" and learn to see the world, and ourselves, with a more eternal perspective. We can more readily receive of divine love, support, and guidance, recognize diverging paths, have the faith to forgive and endure, and be delivered from our sorest trials, even as we ascend toward the summit of everlasting life.

In Spirit and In Truth

When Jesus Christ introduced himself to the people in ancient America, all that were present fell to the earth in worship. He invited them to see and feel the prints of the nails in his hands and feet, "And when they had all gone forth and had witnessed for themselves, they did cry out with one accord, saying: Hosanna! Blessed be the name of the Most High God! And they did fall down at the feet of Jesus, and did worship him" (3 Nephi 11:12-17).

When we think of what it means to worship, we might only think of extreme veneration with bodies bowed or prostrate before our divine King. Or we might think of 'worship' as something from ancient times that isn't common today.

In reality, worship includes any act of love, reverence, service, or devotion to God. Christ taught that we should worship the Father in spirit, or with genuine, heartfelt sincerity, and in truth, according to His revealed nature and teachings (John 4:22-23). We worship as we acknowledge the divinity of God and our own humble position relative to him. We worship as we fast or pray sincerely, study about Christ and strive to live more like him, serve those around us, and participate in the ordinances of the temple.

Each Sunday, members of the church gather to worship together in ways that we could not individually. We attend sacrament meeting, similar to what other denominations would call a worship service, where we worship in at least for distinct ways: as we listen carefully to prayers that are offered and join in them with a word of "amen," as we sing the hymns, as we partake of the sacrament, and as we listen intently to what the spirit teaches us as our fellow congregants preach the gospel. In each of these things, and many other acts of devotion that we might offer, Nephi taught that we should humbly "worship [Christ] with all [our] might, mind, and strength, and your whole soul" (2 Nephi 25:29).

True worship involves a deep, personal connection with God that is grounded in the reality of everything that is true about Christ. It involves submission to God, trust in him and his influence in our lives, and spiritual communion that edifies and uplifts us.

Amulek taught the Zoramites to "contend no more against the Holy Ghost, but that ye receive it, and take upon you the name of Christ; that ye humble yourselves even to the dust, and worship God, in whatsoever place ye may be in, in spirit and in truth; and that ye live in thanksgiving daily, for the many mercies and blessings which he doth bestow upon you" (Alma 34:38). Gratitude is a form of worship that expresses our love and devotion to God.

As we regularly worship God with hearts full of gratitude, the Lord has promised that we will be made glorious. We will meet our Savior and witness the prints of the nails in his hands and feet. At that day, we will do what we have often done in his presence: we will worship in spirit and in truth.

God Delights to Bless Us

The Kirtland Temple was dedicated on March 27, 1836. In the dedicatory prayer, Joseph Smith asked God to, "accept of this house, the workmanship of the hands of us, thy servants, which thou didst command us to build" (D&C 109:4).

One week later, on Easter Sunday, Joseph Smith and Oliver Cowdery were praying in the temple when the Savior appeared. He told them that their sins had been forgiven and that the people should rejoice because, "I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house" (D&C 110:1-7). This was everything they had prayed for, but the Savior added a promise that he would appear to his servants in the temple and that "tens of thousands" would "greatly rejoice" because of the endowment he would give them there. "And this," he noted, "is the beginning of the blessing which shall be poured out upon the heads of my people" (D&C 110:7-10). Immediately following the Savior's appearance, Moses, Elias, and Elijah appeared to restore priesthood keys in fulfillment of ancient prophecy.

The Lord also gives us forgiveness, joy, revelation, and blessings to help us know that our faithful efforts have been accepted. He also delights to give his children even more than what they pray to receive.

Lehi prayed for the salvation of his people. The Lord allowed him to preach in Jerusalem for a time, but then led him to a promised land and established a new nation with Lehi at its head.

Alma prayed for help for his sinful son. That son became the first of five more generations of prophets and faithful missionaries.

Joseph Smith prayed for forgiveness and knowledge of the true church. He was blessed with the First Vision and a promise that he would lead the restoration of the gospel in this dispensation.

Of course, not every prayer is answered with a grand promise, but the pattern in these and other examples can help us know that God, "delight[s] to bless [us] with the greatest of all blessings" (D&C 41:1). As we review our lives and the prayers we have offered, we will find times when we have received of his abundance, felt his presence, been forgiven of sin, heard his voice, and been blessed beyond what we could have even dared to ask.

"If ye then, being evil, know how to give good gifts unto your children," the Savior taught, "how much more shall your Father which is in heaven give good things to them that ask him?" (Matthew 7:11).