Who's on the Lord's Side, Who?

There seems to be a growing trend among LDS bloggers to attempt to be scientific or neutral in their posts. Perhaps we hope in this way to make our blogs appear more credible, less biased or more attractive to a nonmember audience. Speaking of blogs generally rather than individually, I suggest this is not the correct approach.

Elder Packer taught, "The idea that we must be neutral and argue quite as much in favor of the adversary as we do in favor of righteousness is neither reasonable nor safe." He continues, "We should not be ashamed to be committed, to be converted, to be biased in favor of the Lord" (The Mantle Is Far, Far Geater Than the Intellect, 22 August 1981).

Elder Packer warns, "In an effort to be objective, impartial, and scholarly, a writer or a teacher may unwittingly be giving equal time to the adversary."

Might I be so bold as to suggest Elder Packer's advice applies to those of us blogging under the name of Mormonism or as members of the Church of Jesus Christ of Latter-day Saints. We know we cannot serve God and mammon (Matt. 6:24). We know the Lord spews the lukewarm (Rev 3:16). So let us then no longer be lukewarm.

As you and I try to improve our blogs, we can easily reference this talk by Elder Ballard. Both Elder Packer and Elder Ballard's talks are worth reading in full. Among other things, Elder Ballard teaches:

Every disciple of Christ will be most effective and do the most good by adopting a demeanor worthy of a follower of the Savior. Discussions focused on questioning, debating, and doubting gospel principles do little to build the kingdom of God. The Apostle Paul has admonished us to not be “ashamed of the gospel of Christ: for it is the power of God unto salvation” (Romans 1:16). Let us all stand firmly and speak with faith in sharing our message with the world.

As you participate in this conversation and utilize the tools of new media, remember who you are—Latter-day Saints. Remember, as the proverb states, that “a soft answer turneth away wrath: but grievous words stir up anger” (Proverbs 15:1). And remember that contention is of the devil (see 3 Nephi 11:29). There is no need to argue or contend with others regarding our beliefs. There is no need to become defensive or belligerent. Our position is solid; the Church is true. We simply need to have a conversation, as friends in the same room would have, always guided by the prompting of the Spirit and constantly remembering the Atonement of the Lord Jesus Christ, which reminds us of how precious are the children of our Father in Heaven.

This is sound counsel. I hope my blog, as my life, will be seen as an example of a believer (1 Tim. 4:12); that you and I will let our light so shine (Matt. 5:16) and help edify, inspire and uplift a downtrodden world.

Happy blogging!

Is Not This The Fast That I Have Chosen?

When we dig deep, most of us want the same things. We want to feel peace, freedom and the love of God. We want to be healthy, happy, making progress and to know God is listening and approves of us. Deep down, these are the kinds of things we really want more than anything else. The Lord taught Isaiah how obeying the law of the fast brings us the things we want most:

Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?

Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the Lord shall be they rereward. Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. 

If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; And if thou draw out they soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday: And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not (Isaiah 58:6-11).

We can become the celestial person described in these verses if we follow the examples of Moses, Elijah and Jesus Christ in obeying the law of the fast. These three prophets, including Christ who is the son of God, also represent three different causes for which we may fast.

Under Mosaic law, the children of Israel would fast each year for their own welfare. On this day, known as the day of Atonement, special sacrifices were made by the high priest, in combination with the fast, to bring forgiveness and strength to the people (see Lev. 16:30, Heb. 9:24). As Moses, we may also fast for our own welfare or help in our daily lives.

In 1 Kings 19, Elijah laments the iniquity and hardness of the people. He feels like no one has heard him, that his efforts have been in vain, and he is discouraged enough to wish he could die. The Lord had Elijah fast for forty days and directed him to Mount Horeb. Then, fasting and in a temple-like setting, the Lord taught Elijah through wind, an earthquake and a still, small voice. Elijah was told of faithful thousands and directed to the home of Elisha, his new missionary companion. Like Elijah, we may see miracles as we fast for others.

Finally, Christ fasted at the beginning of his ministry. Victor Ludlow taught, "Jesus' atoning sacrifice symbolizes the potential value of a fulfilling fast. His fast was a valuable preparation for his mortal ministry, culminating in his atoning sacrifice. When we fast, we symbolically reenact the sacrifice of Christ in our own flesh: we deny ourselves the things that sustain our physical being so as to bring our spirits into communion with God, and this makes us better Saints... In fasting we reconcile ourselves spiritually to God and sacrifice our physical means for our fellowman in a truly Christlike manner" (Principles, 316).

A fast for our own welfare, the welfare of others or to bring our spirits into communion with God will be most effective when we remember the two great commandments: to love the Lord thy God and to love thy neighbor as thyself (Matthew 22:37-40). We add power to our fast when we show our love to God through frequent prayer; similar power is added when we show our love to our neighbor through generous fast offerings.

Elder Joseph B. Wirthlin said, "We observe that in the scriptures, fasting almost always is linked with prayer. Without prayer, fasting is not complete fasting; it's simply going hungry. If we want our fasting to be more than just going without eating, we must lift our hearts, our minds, and our voices in communion with our Heavenly Father. Fasting, coupled with mighty prayer, is powerful. It can fill our minds with the revelations of the Spirit. It can strengthen us against times of temptation" (The Law of the Fast, May 2001).

Of our offerings, Elder Wirthlin reminds us that "our offering to bless the poor is a measure of our gratitude to our Heavenly Father." President Spencer W. Kimball counseled, "Each member should contribute a generous fast offering to care for the poor and the needy. This offering should be at least the value of the two meals not eaten while fasting. Sometimes we have been a bit penurious and figured that we had for breakfast one egg and that cost so many cents and then we give that to the Lord... We ought to be very, very generous. I think that we should give... perhaps much, much more-- ten times more when we are in a position to do it... If we give a generous fast offering, we shall increase our own prosperity both spiritually and temporally" (And the Lord Called His People Zion, December 1984).

Through the law of the fast we may develop the discipline, the confidence, the gratitude, the spiritual gifts, the freedom from sin, the soft, unselfish heart and the eye single to the glory of God to become the glorious people described by Isaiah. In fasting for ourselves, for others and for communion with God, and combined with prayer and generous offerings, we can obtain the important things we want most in life and thereafter.

Is this the fast that you have chosen?

(See also: Exodus 34:28, 1 Samuel 31:13, 2 Samuel 1:12, Judges 20:26, 2 Chronicles 20:3, Matthew 4:2-11, D&C 59:13-14, D&C 88:76, 119, D&C 109:8, 16, Luke 10:30-34)

Fourteen Fundamentals in Following the Prophet

On the internet and in personal conversations, I have been surprised to find how many people seem to view the words of the prophets as mere opinion or as good suggestions. Some of these people discount prophetic words, even conference addresses, because they view that particular prophet's views to be extreme or unqualified by professional background or in violation of a separation of church and state. One blogger even wondered aloud if she could support her leaders and the opponents of the Church simultaneously.

In a monumental address, President Benson once outlined fourteen fundamentals in following the prophet. It has been almost thirty years since that address, but the topic seems worthy of review. I recommend the entire talk to anyone interested in this principle. In brief, however, the fourteen fundamentals are:

First: The prophet is the only man who speaks for the Lord in everything.
Second: The living prophet is more vital to us than the Standard Works.
Third: The living prophet is more important to us than a dead prophet.
Fourth: The prophet will never lead the Church astray.
Fifth: The prophet is not required to have any particular earthly training or diplomas to speak on any subject or act on any matter at any time.
Sixth: The prophet does not have to say “Thus saith the Lord” to give us scripture.
Seventh: The prophet tells us what we need to know, not always what we want to know.
Eighth: The Prophet is not limited by men’s reasoning.
Ninth: The prophet can receive revelation on any matter—temporal or spiritual.
Tenth: The prophet may well advise on civic matters.
Eleventh: The two groups who have the greatest difficulty in following the prophet are the proud who are learned and the proud who are rich.
Twelfth: The prophet will not necessarily be popular with the world or the worldly.
Thirteenth: The prophet and his counselors make up the First Presidency—The highest quorum in the Church.
Fourteenth: The prophet and the presidency—the living prophet and the First Presidency—follow them and be blessed—reject them and suffer.


These fourteen fundamentals are very relevant to us today. It is comforting to me to know that, while I can receive a personal witness that a prophet is called of God, I do not need to critically evaluate everything a prophet says. As a prophet, his words are not his opinion or the presentation of one plausible way to do things right. Rather, a prophet speaking as a prophet on any subject is revealing the mind and will of God to us. We can trust absolutely in their prophetic counsel and are guaranteed to be blessed if we obey it.


The only remaining question, then, is when a prophet is speaking as a prophet and when he is not. Joseph Smith taught, "a prophet was a prophet only when he was acting as such" (Teachings, 278). The manual Teachings of the Living Prophets published by the Church expounds, "Prophets have the right to personal opinions. Not every word they speak should be thought of as an official interpretation or pronouncement. However, their discourses to the Saints and their official writings should be considered products of their prophetic calling and should be heeded" (21).


Several prophets and apostles have commented that a prophet is a prophet when he delivers a message to us by the power of the Holy Ghost; it is our responsibility to be prepared and worthy to recognize that spirit. President David O. McKay also taught that official church doctrine is found in the standard works, official publications of the Church and general conference addresses after 1954 (Conference Report, October 1954, p. 7). Any time a prophet speaks in conference or in an official publication (such as the Ensign or official statements read in church), he is speaking as a prophet.

This truth will not deter some from preferring to think of the prophet as a wise man, like a grandfather, who shares counsel born of experience that may or may not be correct; or that their situation is an exception to the commandment to follow the prophet. Similar things have happened in every dispensation. Even in Moses' day, when the children of Israel were healed from serpent bites by simply looking at the brass serpent raised on a staff by the prophet, there were people chose not to look.

If we desire exaltation, we must learn to have the faith to follow the prophet. We must choose to look. We must choose to obey and follow even if we disagree. With Christ we must express in true humility, "not my will, but thine be done." As we learn to follow the prophet, the Lord will soften our hearts and help us to understand and to qualify for the blessings He has in store for the faithful. Through His prophets, God will lead us home.

Nevertheless

At the beginning of 1 Nephi, we read of the exodus of Lehi and his family from Jerusalem. Much has been made of these chapters, possibly because they are likely the most read chapters in the Book of Mormon, and rightly so. There are many lessons in these opening pages.

Surely one of the most famous lessons comes after Lehi was commanded to send his sons a considerable distance back to Jerusalem to recover the brass plates. Here we learn that the Lord prepares a way for his commandments to be fulfilled. Here we see faith in action as Nephi remains true when even his prophet-father begins to waver and doubt. Here we see true gratitude as Lehi offers a sacrifice for the return of his sons.

In the middle of all of that, we have all read and taken note of Nephi, attempting to recover the brass plates by night, as he says, "And I was led by the Spirit, not knowing beforehand the things which I should do" (1 Nephi 4:6). We are often content to consider this statement alone-- and why not? We are reminded here of our daily lives as we seek to be guided by the Spirit, not necessarily knowing where that may lead. We like this idea of being guided by the Spirit, particularly if that is all there is to it.

As I read this chapter again recently, I realized that this verse is not Nephi's complete statement. Including the first phrase of the following verse, the passage reads: "And I was led by the Spirit, not knowing beforehand the things which I should do. Nevertheless I went forth..."

The statement Nephi makes is not that he didn't know what to do, but that he had the faith to step into the unknown despite not knowing what to do.

Nephi's example of being anxiously engaged despite obstacles is certainly not a solitary incident in the scriptures. Job declared, "For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet (nevertheless) in my flesh shall I see God" (Job 19:25-26). Alma writes of the widespread apostasy in his second year as chief judge: "Now this was a great trial to those that did stand fast in the faith; nevertheless, they were steadfast and immovable in keeping the commandments of God, and they bore with patience the persecution which was heaped upon them" (Alma 1:25).

The word "nevertheless" becomes a sign of faith in each of these examples. It is a turning point in the expression from sorrow or doubt to steadfastness and optimism.

Later in his life, as Nephi mourns his own wretched weakness in a passage frequently called "Nephi's Psalm," Nephi exclaims, "I am encompassed about, because of the tempations and sins which do so easily beset me. And when I desire to rejoice, my heart groaneth because of my sins; nevertheless, I know in whom I have trusted. My God hath been my support; he hath led me through mine afflictions in the wilderness; and he hath preserved me upon the waters of the great deep" (2 Nephi 4:18-20). Nephi goes on to express how blessed he has been and several of the many reasons he has to trust in the Lord.

In each of these scenarios, the faith that is expressed is not newly acquired; rather it is prepared beforehand and ready to lift its possessor in a difficult moment. We could rightly ask ourselves if we are prepared for such a moment. Each of us has faced obstacles as Nephi, Job and the faithful in Alma's time did; and there are more obstacles yet to come. So what's our nevertheless? How have we prepared our minds to be faithful even in the hardest times?

Paramount in examples such as the ones given so far is the example of our Savior, Jesus Christ. While suffering in Gethsemane, he said, "Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt" (Mark 14:36).

Nephi recovered the brass plates, Job endured and was blessed in multiples, Alma had generations of righteous posterity and a prosperous people and Christ was able to complete the atonement at least in part because their faith was ready when the hard times came.

The world is gripped by economic uncertainty, declining moral values and increasing frequency of terminal medical diagnoses. Much of the world is suffering from natural disasters, warfare, disease and starvation. Families are crumbling and our societies are weakening. Each of us is surrounded by challenges that are only getting more complex and difficult.

Nevertheless, as those who have come before us, we can endure if we have faith in Christ.

Moral Agency

Why Sacrifice?

The gospel reference True to the Faith teaches that sacrifice is giving up something we value for the sake of something of greater worth. This is a vital practice, law, principle and covenant in the Church. President Gordon B. Hinckley taught, "Without sacrifice there is no true worship of God. … ‘The Father gave his Son, and the Son gave his life,’ and we do not worship unless we give—give of our substance, … our time, … strength, … talent, … faith, … [and] testimonies” (Teachings of Gordon B. Hinckley [1997], 565).

It is worth noting here that sacrifice, by definition, must be giving up something we value. The ten percent of annual increase to be paid in tithing each year carries very different values for a rich man and a poor man. Though the dollar amount may be higher for a rich man's contribution, that rich man may value money less than a poor man because he has more of it. So, while the poor man may be missing meals to pay tithing, the rich man, who recovers much of his contribution in his tax return anyway, may hardly notice the transfer of money to the Church.

On the other hand, time for the wealthy man may be much more valuable than for the poor man. Certainly the rich man has more to lose for every hour of work missed than the poor man, for example.

The Church helps each of us to sacrifice things that we value in order to make our worship more true and our blessings more plentiful. She may ask a poor man to donate to fast offering, humanitarian aid and missionary programs in addition to his tithing to reach this objective. Similarly, she may ask the rich man to serve in a time-intensive calling such as a bishopric or as a scoutmaster. One thing the Lord has asked all members to sacrifice is a broken heart and a contrite spirit (D&C 59:8).

The Church has pushed its members to sacrifice worldly things for the greater blessings of full activity in the Church. For the earliest Saints, this meant conversion despite the persecution of mobs. In the next generation came leaving civilization for a trek across the prairie and starting new settlements in the West. Soon came the end of polygamy (not particularly worldly, but a difficulty at the time that even led to the excommunication of a member of the First Presidency), then the emphasis on tithing, then enforcement of the Word of Wisdom. Currently, the Church's emphasis on chastity issues provides a significant opportunity for the members of the Church to sacrifice the things of the world around them for the greater blessings of God. Additional sub-emphases, including missionary service for men, temple attendance, daily scripture study and a long list of others have been brought up from time to time as well. Sacrificing in these ways helps each of us to become more unified Saints and more worthy of a life with God.

The blessings of sacrifice to the individual and to the Church are tremendous. Secular studies on religion show that high demand of church members increases attendance, growth, donations, health and marital stability while reducing free-riding and juvenile delinquency (all sources cited in Iannaccone's Introduction to the Economics of Religion, 1998, pp. 8-9). If that short-but-action-packed list isn't enough, countless, less measurable blessings remain including humility, sociality and perspective.

In short, sacrifice is a gospel practice and covenant that assists in the perfecting of the Saints. The Church has always encouraged sacrifice from its members to motivate true worship, full conversion and individual health and happiness. Living the law of sacrifice brings tremendous blessings upon the Church and the individual.

Prayer