Religious Freedom
13 October 2009 Transcript of Elder Dallin H. Oaks speech given at BYU-Idaho on 13 October 2009.
My dear young friends, I am pleased to speak to this BYU-Idaho audience. I am conscious that I am also speaking to many in other places. In this time of the Internet, what we say in one place is instantly put before a wider audience, including many to whom we do not intend to speak. That complicates my task, so I ask your understanding as I speak to a very diverse audience.
In choosing my subject I have relied on an old military maxim that when there is a battle underway, persons who desire to join the fray should “march to the sound of the guns.”[i] So it is that I invite you to march with me as I speak about religious freedom under the United States Constitution. There is a battle over the meaning of that freedom. The contest is of eternal importance, and it is your generation that must understand the issues and make the efforts to prevail.
I.
An 1833 revelation to the Prophet Joseph Smith declared that the Lord established the United States Constitution by wise men whom he raised up for that very purpose (Doctrine and Covenants 101:80). The Lord also declared that this constitution “should be maintained for the rights and protection of all flesh” (Doctrine and Covenants 101:77; emphasis added).
In 1833, when almost all people in the world were still ruled by kings or tyrants, few could see how the infant United States Constitution could be divinely designed “for the rights and protection of all flesh.” Today, 176 years after that revelation, almost every nation in the world has adopted a written constitution, and the United States Constitution profoundly influenced all of them. Truly, this nation’s most important export is its constitution, whose great principles stand as a model “for the rights and protection of all flesh.” On the vital human right of religious freedom, however, many constitutions fall short of the protections that are needed, so we are grateful that the United States government seeks to encourage religious freedom all over the world.[ii]
II.
To illustrate the importance of basic human rights in other countries, I refer to some recent history in Mongolia, which shows that the religious freedom we have taken for granted in the United States must be won by dangerous sacrifice in some other nations.
Following the perestroika movement in the Soviet Union, popular demonstrations in Mongolia forced the Communist government to resign in March 1990. Other political parties were legalized, but the first Mongolian elections gave the Communists a majority in the new parliament, and the old repressive attitudes persisted in all government departments. The full functioning of a democratic process and the full enjoyment of the people’s needed freedoms do not occur without a struggle. In Mongolia, the freedoms of speech, press and religion — a principal feature of the inspired United States Constitution — remained unfulfilled.
In that precarious environment, a 42-year-old married woman, Oyun Altangerel, a department head in the state library, courageously took some actions that would prove historic. Acting against official pressure, she organized a “Democratic Association Branch Council.” This 12-member group, the first of its kind, spoke out for democracy and proposed that state employees have the freedoms of worship, belief and expression, including the right to belong to a political party of their choice.
When Oyun and others were fired from their state employment, Oyun began a hunger strike in the state library. Within three hours she was joined by 20 others, mostly women, and their hunger strike, which continued for five days, became a public demonstration that took their grievances to the people of Mongolia. This demonstration, backed by major democratic movement leaders, encouraged other government employees to organize similar democratic councils. These dangerous actions expanded into a national anti-government movement that voiced powerful support for the basic human freedoms of speech, press and religion. Eventually the government accepted the demands, and in the adoption of a democratic constitution two years later Mongolia took a major step toward a free society.
For Latter-day Saints, this birth of constitutional freedom in Mongolia has special interest. Less than two years after the historic hunger strike, we sent our first missionaries to Mongolia. In 1992 these couples began their meetings in the state library, where Oyun was working. The following year, she showed her courage again by being baptized into this newly arrived Christian church. Her only child, a 22-year-old son, was baptized two years later. Today, the Mongolian members of our Church number 9,000, reportedly the largest group of Christians in the country. A few months ago we organized our first stake in Mongolia. Called as the stake president was Sister Oyun’s son, Odgerel. He had studied for a year at BYU-Hawaii, and his wife, Ariuna, a former missionary in Utah, graduated there.[iii]
III.
One of the great fundamentals of our inspired constitution, relied on by Oyun of Mongolia and countless others struggling for freedom in many countries in the world, is the principle that the people are the source of government power. This principle of popular sovereignty was first written and applied on the American continent over 200 years ago. A group of colonies won independence from a king, and their representatives had the unique opportunity of establishing a new government. They did this by creating the first written constitution that has survived to govern a modern nation. The United States Constitution declared the source of government power, delegated that power to a government, and regulated its exercise.
Along with many other religious people, we affirm that God is the ultimate source of power and that, under Him, it is the people’s inherent right to decide their form of government. Sovereign power is not inherent in a state or nation just because its leaders have the power that comes from force of arms. And sovereign power does not come from the divine right of a king, who grants his subjects such power as he pleases or is forced to concede, as in Magna Carta. As the preamble to our constitution states: “We the People of the United States . . . do ordain and establish this Constitution.”
This principle of sovereignty in the people explains the meaning of God’s revelation that He established the Constitution of the United States “that every man may act . . . according to the moral agency which I have given unto him, that every man may be accountable for his own sins in the day of judgment” (Doctrine and Covenants 101:78). In other words, the most desirable condition for the effective exercise of God-given moral agency is a condition of maximum freedom and responsibility — the opposite of slavery or political oppression. With freedom we can be accountable for our own actions and cannot blame our conditions on our bondage to another. This is the condition the Lord praised in the Book of Mormon, where the people — not a king — established the laws and were governed by them (see Mosiah 29:23–26). This popular sovereignty necessarily implies popular responsibility. Instead of blaming their troubles on a king or tyrant, all citizens are responsible to share the burdens of governing, “that every man might bear his part” (Mosiah 29:34).
IV.
“For the rights and protection of all flesh” the United State Constitution includes in its First Amendment the guarantees of free exercise of religion and free speech and press. Without these great fundamentals of the Constitution, America could not have served as the host nation for the restoration of the gospel, which began just three decades after the Bill of Rights was ratified.
The First Amendment reads: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” The prohibition against “an establishment of religion” was intended to separate churches and government, to prevent a national church of the kind still found in Europe. In the interest of time I will say no more about the establishment of religion, but only concentrate on the direction that the United States shall have no law “prohibiting the free exercise” of religion.
The guarantee of the free exercise of religion, which I will call religious freedom, is the first expression in the First Amendment to the United States Constitution. As noted by many, this “pre-eminent place” identifies freedom of religion as “a cornerstone of American democracy.”[iv] The American colonies were originally settled by people who, for the most part, had come to this continent to be able to practice their religious faith without persecution, and their successors deliberately placed religious freedom first in the nation’s Bill of Rights. So it is that our national law formally declares: “The right to freedom of religion undergirds the very origin and existence of the United States.”[v]
The free “exercise” of religion obviously involves both the right to choose religious beliefs and affiliations and the right to “exercise” or practice those beliefs. But in a nation with citizens of many different religious beliefs, the right of some to act upon their religious principles must be qualified by the government’s responsibility to protect the health and safety of all. Otherwise, for example, the government could not protect its citizens’ person or property from neighbors whose intentions include taking human life or stealing in circumstances rationalized on the basis of their religious beliefs.
The inherent conflict between the precious religious freedom of the people and the legitimate regulatory responsibilities of the government is the central issue of religious freedom. Here are just a few examples of current controversial public issues that involve this conflict: laws governing marriage and adoption; laws regulating the activities of church-related organizations like BYU-Idaho in furtherance of their religious missions — activities such as who they will serve or employ; and laws prohibiting discrimination in employment or work conditions against persons with unpopular religious beliefs or practices.
The problems are not simple, and over the years the United States Supreme Court, which has the ultimate responsibility of interpreting the meaning of the lofty and general provisions of the Constitution, has struggled to identify principles that can guide its decisions when government action is claimed to violate someone’s free exercise of religion. As would be expected, most of the battles over the extent of religious freedom have involved government efforts to impose upon the practices of small groups like Mormons. Not surprisingly, government officials sometimes seem more tolerant toward the religious practices of large groups of voters.
Unpopular minority religions are especially dependent upon a constitutional guarantee of free exercise of religion. We are fortunate to have such a guarantee in the United States, but many nations do not. The importance of that guarantee in the United States should make us ever diligent to defend it. And it is in need of being defended. During my lifetime I have seen a significant deterioration in the respect accorded to religion in our public life, and I believe that the vitality of religious freedom is in danger of being weakened accordingly.
Religious belief is obviously protected against government action. The practice of that belief must have some limits, as I suggested earlier. But unless the guarantee of free exercise of religion gives a religious actor greater protection against government prohibitions than are already guaranteed to all actors by other provisions of the constitution (like freedom of speech), what is the special value of religious freedom? Surely the First Amendment guarantee of free exercise of religion was intended to grant more freedom to religious action than to other kinds of action. Treating actions based on religious belief the same as actions based on other systems of belief should not be enough to satisfy the special place of religion in the United States Constitution.
V.
Religious freedom has always been at risk. It was repression of religious belief and practice that drove the Pilgrim fathers and other dissenters to the shores of this continent. Even today, leaders in all too many nations use state power to repress religious believers.
The greatest infringements of religious freedom occur when the exercise of religion collides with other powerful forces in society. Among the most threatening collisions in the United States today are (1) the rising strength of those who seek to silence religious voices in public debates, and (2) perceived conflicts between religious freedom and the popular appeal of newly alleged civil rights.
As I address this audience of young adults, I invite your careful attention to what I say on these subjects, because I am describing conditions you will face and challenges you must confront.
Silencing Religious Voices in the Public Square
A writer for The Christian Science Monitor predicts that the coming century will be “very secular and religiously antagonistic,” with intolerance of Christianity “ris[ing] to levels many of us have not believed possible in our lifetimes.”[vi] Other wise observers have noted the ever-growing, relentless attack on the Christian religion by forces who reject the existence or authority of God.[vii] The extent and nature of religious devotion in this nation is changing. The tide of public opinion in favor of religion is receding, and this probably portends public pressures for laws that will impinge on religious freedom.
Atheism has always been hostile to religion, such as in its arguments that freedom of or for religion should include freedom from religion. Atheism’s threat rises as its proponents grow in numbers and aggressiveness. “By some counts,” a recent article in The Economist declares, “there are at least 500 [million] declared non-believers in the world — enough to make atheism the fourth-biggest religion.”[viii] And atheism’s spokesmen are aggressive, as recent publications show.[ix] As noted by John A. Howard of the Howard Center for Family, Religion, and Society, these voices “have developed great skills in demonizing those who disagree with them, turning their opponents into objects of fear, hatred and scorn.”[x]
Such forces — atheists and others — would intimidate persons with religious-based points of view from influencing or making the laws of their state or nation. Noted author and legal commentator Hugh Hewitt described the current circumstance this way:
“There is a growing anti-religious bigotry in the United States. . . .
“For three decades people of faith have watched a systematic and very effective effort waged in the courts and the media to drive them from the public square and to delegitimize their participation in politics as somehow threatening.”[xi]
For example, a prominent gay-rights spokesman gave this explanation for his objection to our Church’s position on California’s Proposition 8:
“I’m not intending it to harm the religion. I think they do wonderful things. Nicest people. . . . My single goal is to get them out of the same-sex marriage business and back to helping hurricane victims.”[xii]
Aside from the obvious fact that this objection would deny free speech as well as religious freedom to members of our Church and its coalition partners, there are other reasons why the public square must be open to religious ideas and religious persons. As Richard John Neuhaus said many years ago, “In a democracy that is free and robust, an opinion is no more disqualified for being ‘religious’ than for being atheistic, or psychoanalytic, or Marxist, or just plain dumb.”[xiii]
Religious Freedom Diluted by Other “Civil Rights”
A second threat to religious freedom is from those who perceive it to be in conflict with the newly alleged “civil right” of same-gender couples to enjoy the privileges of marriage.
We have endured a wave of media-reported charges that the Mormons are trying to “deny” people or “strip” people of their “rights.” After a significant majority of California voters (seven million — over 52 percent) approved Proposition 8’s limiting marriage to a man and a woman, some opponents characterized the vote as denying people their civil rights. In fact, the Proposition 8 battle was not about civil rights, but about what equal rights demand and what religious rights protect. At no time did anyone question or jeopardize the civil right of Proposition 8 opponents to vote or speak their views.
The real issue in the Proposition 8 debate — an issue that will not go away in years to come and for whose resolution it is critical that we protect everyone’s freedom of speech and the equally important freedom to stand for religious beliefs — is whether the opponents of Proposition 8 should be allowed to change the vital institution of marriage itself.
The marriage union of a man and a woman has been the teaching of the Judeo-Christian scriptures and the core legal definition and practice of marriage in Western culture for thousands of years. Those who seek to change the foundation of marriage should not be allowed to pretend that those who defend the ancient order are trampling on civil rights. The supporters of Proposition 8 were exercising their constitutional right to defend the institution of marriage — an institution of transcendent importance that they, along with countless others of many persuasions, feel conscientiously obliged to protect.
Religious freedom needs defending against the claims of newly asserted human rights. The so-called “Yogyakarta Principles,” published by an international human rights group, call for governments to assure that all persons have the right to practice their religious beliefs regardless of sexual orientation or identity.[xiv] This apparently proposes that governments require church practices and their doctrines to ignore gender differences. Any such effort to have governments invade religion to override religious doctrines or practices should be resisted by all believers. At the same time, all who conduct such resistance should frame their advocacy and their personal relations so that they are never seen as being doctrinaire opponents of the very real civil rights (such as free speech) of their adversaries or any other disadvantaged group.
VI.
And now, in conclusion, I offer five points of counsel on how Latter-day Saints should conduct themselves to enhance religious freedom in this period of turmoil and challenge.
First, we must speak with love, always showing patience, understanding and compassion toward our adversaries. We are under command to love our neighbor (Luke 10:27), to forgive all men (Doctrine and Covenants 64:10), to do good to them who despitefully use us (Matthew 5:44) and to conduct our teaching in mildness and meekness (Doctrine and Covenants 38:41).
Even as we seek to speak with love, we must not be surprised when our positions are ridiculed and we are persecuted and reviled. As the Savior said, “so persecuted they the prophets which were before you” (Matthew 5:12). And modern revelation commands us not to revile against revilers (Doctrine and Covenants 19:30).
Second, we must not be deterred or coerced into silence by the kinds of intimidation I have described. We must insist on our constitutional right and duty to exercise our religion, to vote our consciences on public issues and to participate in elections and debates in the public square and the halls of justice. These are the rights of all citizens and they are also the rights of religious leaders. While our church rarely speaks on public issues, it does so by exception on what the First Presidency defines as significant moral issues, which could surely include laws affecting the fundamental legal/cultural/moral environment of our communities and nations.
We must also insist on this companion condition of democratic government: when churches and their members or any other group act or speak out on public issues, win or lose, they have a right to expect freedom from retaliation.
Along with many others, we were disappointed with what we experienced in the aftermath of California’s adoption of Proposition 8, including vandalism of church facilities and harassment of church members by firings and boycotts of member businesses and by retaliation against donors. Mormons were the targets of most of this, but it also hit other churches in the pro-8 coalition and other persons who could be identified as supporters. Fortunately, some recognized such retaliation for what it was. A full-page ad in the New York Times branded this “violence and intimidation” against religious organizations and individual believers “simply because they supported Proposition 8 [as] an outrage that must stop.” [xv] The fact that this ad was signed by some leaders who had no history of friendship for our faith only added to its force.
It is important to note that while this aggressive intimidation in connection with the Proposition 8 election was primarily directed at religious persons and symbols, it was not anti-religious as such. These incidents were expressions of outrage against those who disagreed with the gay-rights position and had prevailed in a public contest. As such, these incidents of “violence and intimidation” are not so much anti-religious as anti-democratic. In their effect they are like the well-known and widely condemned voter-intimidation of blacks in the South that produced corrective federal civil-rights legislation.
Third, we must insist on our freedom to preach the doctrines of our faith. Why do I make this obvious point? Religious people who share our moral convictions feel some intimidation. Fortunately, our leaders do not refrain from stating and explaining our position that homosexual behavior is sinful. Last summer Elder M. Russell Ballard spoke these words to a BYU audience:
“We follow Jesus Christ by living the law of chastity. God gave this commandment, and He has never revoked or changed it. This law is clear and simple. No one is to engage in sexual relationships outside the bounds the Lord has set. This applies to homosexual behavior of any kind and to heterosexual relationships outside marriage. It is a sin to violate the law of chastity.
“We follow Jesus Christ by adhering to God’s law of marriage, which is marriage between one man and one woman. This commandment has been in place from the very beginning.”[xvi]
We will continue to teach what our Heavenly Father has commanded us to teach, and trust that the precious free exercise of religion remains strong enough to guarantee our right to exercise this most basic freedom.
Fourth, as advocates of the obvious truth that persons with religious positions or motivations have the right to express their religious views in public, we must nevertheless be wise in our political participation. Preachers have been prime movers in the civil rights movement from the earliest advocates of abolition, but even the civil rights of religionists must be exercised legally and wisely.
As Latter-day Saints, we should never be reticent to declare and act upon the sure foundations of our faith. The call of conscience — whether religious or otherwise — requires no secular justification. At the same time, religious persons will often be most persuasive in political discourse by framing arguments and positions in ways that are respectful of those who do not share their religious beliefs and that contribute to the reasoned discussion and compromise that is essential in a pluralistic society.[xvii]
Fifth and finally, Latter-day Saints must be careful never to support or act upon the idea that a person must subscribe to some particular set of religious beliefs in order to qualify for a public office. The framers of our constitution included a provision that “no religious Test shall ever be required as a Qualification to any Office or public Trust under the United States” (Article VI). That constitutional principle forbids a religious test as a legal requirement, but it of course leaves citizens free to cast their votes on the basis of any preference they choose. But wise religious leaders and members will never advocate religious tests for public office.
Fragile freedoms are best preserved when not employed beyond their intended purpose. If a candidate is seen to be rejected at the ballot box primarily because of religious belief or affiliation, the precious free exercise of religion is weakened at its foundation, especially when this reason for rejection has been advocated by other religionists. Such advocacy suggests that if religionists prevail in electing their preferred candidate this will lead to the use of government power in support of their religious beliefs and practices. The religion of a candidate should not be an issue in a political campaign.
Conclusion
It was the Christian principles of human worth and dignity that made possible the formation of the United States Constitution over 200 years ago, and only those principles in the hearts of a majority of our diverse population can sustain that constitution today. Our constitution’s revolutionary concepts of sovereignty in the people and significant guarantees of personal rights were, as John A. Howard has written,
“generated by a people for whom Christianity had been for a century and a half the compelling feature of their lives. It was Jesus who first stated that all men are created equal [and] that every person . . . is valued and loved by God.”[xviii]
Professor Dinesh D’Souza reminds us:
“The attempt to ground respect for equality on a purely secular basis ignores the vital contribution by Christianity to its spread. It is folly to believe that it could survive without the continuing aid of religious belief.”[xix]
Religious values and political realities are so interlinked in the origin and perpetuation of this nation that we cannot lose the influence of Christianity in the public square without seriously jeopardizing our freedoms. I maintain that this is a political fact, well qualified for argument in the public square by religious people whose freedom to believe and act must always be protected by what is properly called our “First Freedom,” the free exercise of religion.
My dear brothers and sisters, I testify to the truth of these principles I have expressed today. I testify of Jesus Christ, our Savior, who is the author and finisher of our faith and whose revelations to a prophet of God in these modern times have affirmed the foundation of the United States constitution, which as we have said, was given by God to His children for the rights and protection of all flesh. May God bless us to understand it, to sustain it, and to spread its influence throughout the world, I pray, in the name of Jesus Christ, amen.
"I am a Mormon. I Know it, I Love it and I Live it!"
Friday, October 16, 2009
Friday, October 9, 2009
179th Semi-Annual General Conference
This past weekend we had our 179th Semi-Annual General Conference of the Church of Jesus Christ of Latter Day Saints. Every time I hear them speak, my testimony is renewed in the Gospel, in modern day revelation and that our Prophet does actually speak to and for our Father in Heaven. Here are a few highlights, some of my absolute favorites:
Elder David A. Bednar spoke on how "We can become more diligent and concerned at home as we are more faithful in learning, living, and loving the restored gospel of Jesus Christ."
He gave three suggestions: 1- Express Love and Show it, we need to remember to always say "I Love you" and take time to show it.
2-Bear Testimony and Live it, "...The bearing of testimony need not be lengthy or eloquent. And we do not need to wait until the first Sunday of the month to declare our witness of things that are true. Within the walls of our own homes, we can and should bear pure testimony of the divinity and reality of the Father and the Son, of the great plan of happiness, and of the Restoration...That which the Spirit testifies unto you even so I would that ye should do” (D&C 46:7). Our testimony of gospel truth should be reflected both in our words and in our deeds. And our testimonies are proclaimed and lived most powerfully in our own homes. Spouses, parents, and children should strive to overcome any hesitancy, reluctance, or embarrassment about bearing testimony. We should both create and look for opportunities to bear testimony of gospel truths—and live them." and
3-Be Consistent,"Each family prayer, each episode of family scripture study, and each family home evening is a brushstroke on the canvas of our souls. No one event may appear to be very impressive or memorable. But just as the yellow and gold and brown strokes of paint complement each other and produce an impressive masterpiece, so our consistency in doing seemingly small things can lead to significant spiritual results. “Wherefore, be not weary in well-doing, for ye are laying the foundation of a great work. And out of small things proceedeth that which is great” (D&C 64:33). Consistency is a key principle as we lay the foundation of a great work in our individual lives and as we become more diligent and concerned in our own homes. Being consistent in our homes is important for another reason. Many of the Savior’s harshest rebukes were directed to hypocrites. Jesus warned His disciples concerning the scribes and Pharisees: “Do not ye after their works: for they say, and do not” (Matthew 23:3). This strong admonition is sobering given the counsel to “express love—and show it,” to “bear testimony—and live it,” and to “be consistent.” The hypocrisy in our lives is most readily discerned and causes the greatest destruction within our own homes. And children often are the most alert and sensitive when it comes to recognizing hypocrisy."
Elder Holland- spoke on the power of the Book of Mormon, he stated, "I want it absolutely clear when I stand before the judgment bar of God that I declared to the world . . . that the Book of Mormon is true."
"The Savior warned that in the last days even those of the covenant, the very elect, could be deceived by the enemy of truth.1 If we think of this as a form of spiritual destruction, it may cast light on another latter-day prophecy. Think of the heart as the figurative center of our faith, the poetic location of our loyalties and our values; then consider Jesus’s declaration that in the last days “men’s hearts [shall fail] them.”
Here is probably the most powerful part of his talk,
"For 179 years this book has been examined and attacked, denied and deconstructed, targeted and torn apart like perhaps no other book in modern religious history—perhaps like no other book in any religious history. And still it stands. Failed theories about its origins have been born and parroted and have died—from Ethan Smith to Solomon Spaulding to deranged paranoid to cunning genius. None of these frankly pathetic answers for this book has ever withstood examination because there is no other answer than the one Joseph gave as its young unlearned translator. In this I stand with my own great-grandfather, who said simply enough, “No wicked man could write such a book as this; and no good man would write it, unless it were true and he were commanded of God to do so. I testify that one cannot come to full faith in this latter-day work—and thereby find the fullest measure of peace and comfort in these, our times—until he or she embraces the divinity of the Book of Mormon and the Lord Jesus Christ, of whom it testifies. If anyone is foolish enough or misled enough to reject 531 pages of a heretofore unknown text teeming with literary and Semitic complexity without honestly attempting to account for the origin of those pages—especially without accounting for their powerful witness of Jesus Christ and the profound spiritual impact that witness has had on what is now tens of millions of readers—if that is the case, then such a person, elect or otherwise, has been deceived; and if he or she leaves this Church, it must be done by crawling over or under or around the Book of Mormon to make that exit. In that sense the book is what Christ Himself was said to be: “a stone of stumbling, . . . a rock of offence,”11 a barrier in the path of one who wishes not to believe in this work. Witnesses, even witnesses who were for a time hostile to Joseph, testified to their death that they had seen an angel and had handled the plates. “They have been shown unto us by the power of God, and not of man,” they declared. “Wherefore we know of a surety that the work is true.” Wow!
Elder D. Todd Christofferson talked on Moral Discipline:"Moral discipline is the consistent exercise of agency to choose the right because it is right, even when it is hard. Moral agency must be accompanied by moral discipline."
By “moral discipline,” I mean self-discipline based on moral standards. Moral discipline is the consistent exercise of agency to choose the right because it is right, even when it is hard. It rejects the self-absorbed life in favor of developing character worthy of respect and true greatness through Christlike service (see Mark 10:42–45). The root of the word discipline is shared by the word disciple, suggesting to the mind the fact that conformity to the example and teachings of Jesus Christ is the ideal discipline that, coupled with His grace, forms a virtuous and morally excellent person.The societies in which many of us live have for more than a generation failed to foster moral discipline. They have taught that truth is relative and that everyone decides for himself or herself what is right. Concepts such as sin and wrong have been condemned as “value judgments.” As the Lord describes it, “Every man walketh in his own way, and after the image of his own god” (D&C 1:16). As a consequence, self-discipline has eroded and societies are left to try to maintain order and civility by compulsion. The lack of internal control by individuals breeds external control by governments. One columnist observed that “gentlemanly behavior [for example, once] protected women from coarse behavior. Today, we expect sexual harassment laws to restrain coarse behavior. . . ."In the end, it is only an internal moral compass in each individual that can effectively deal with the root causes as well as the symptoms of societal decay. Societies will struggle in vain to establish the common good until sin is denounced as sin and moral discipline takes its place in the pantheon of civic virtues."
There are so many other great messages from Conference, these are just a few that stuck out in my mind. I know that these men are truly called of God and receive revelation from our Father in Heaven, to teach us and prepare us for Christ's Millennial reign. I pray we may all be a better, more unified people and peaceful people.
For more information on these talks and others given in General Conference, please see my link to the right for LDS.org. All are available for Print in English.
Elder David A. Bednar spoke on how "We can become more diligent and concerned at home as we are more faithful in learning, living, and loving the restored gospel of Jesus Christ."
He gave three suggestions: 1- Express Love and Show it, we need to remember to always say "I Love you" and take time to show it.
2-Bear Testimony and Live it, "...The bearing of testimony need not be lengthy or eloquent. And we do not need to wait until the first Sunday of the month to declare our witness of things that are true. Within the walls of our own homes, we can and should bear pure testimony of the divinity and reality of the Father and the Son, of the great plan of happiness, and of the Restoration...That which the Spirit testifies unto you even so I would that ye should do” (D&C 46:7). Our testimony of gospel truth should be reflected both in our words and in our deeds. And our testimonies are proclaimed and lived most powerfully in our own homes. Spouses, parents, and children should strive to overcome any hesitancy, reluctance, or embarrassment about bearing testimony. We should both create and look for opportunities to bear testimony of gospel truths—and live them." and
3-Be Consistent,"Each family prayer, each episode of family scripture study, and each family home evening is a brushstroke on the canvas of our souls. No one event may appear to be very impressive or memorable. But just as the yellow and gold and brown strokes of paint complement each other and produce an impressive masterpiece, so our consistency in doing seemingly small things can lead to significant spiritual results. “Wherefore, be not weary in well-doing, for ye are laying the foundation of a great work. And out of small things proceedeth that which is great” (D&C 64:33). Consistency is a key principle as we lay the foundation of a great work in our individual lives and as we become more diligent and concerned in our own homes. Being consistent in our homes is important for another reason. Many of the Savior’s harshest rebukes were directed to hypocrites. Jesus warned His disciples concerning the scribes and Pharisees: “Do not ye after their works: for they say, and do not” (Matthew 23:3). This strong admonition is sobering given the counsel to “express love—and show it,” to “bear testimony—and live it,” and to “be consistent.” The hypocrisy in our lives is most readily discerned and causes the greatest destruction within our own homes. And children often are the most alert and sensitive when it comes to recognizing hypocrisy."
Elder Holland- spoke on the power of the Book of Mormon, he stated, "I want it absolutely clear when I stand before the judgment bar of God that I declared to the world . . . that the Book of Mormon is true."
"The Savior warned that in the last days even those of the covenant, the very elect, could be deceived by the enemy of truth.1 If we think of this as a form of spiritual destruction, it may cast light on another latter-day prophecy. Think of the heart as the figurative center of our faith, the poetic location of our loyalties and our values; then consider Jesus’s declaration that in the last days “men’s hearts [shall fail] them.”
Here is probably the most powerful part of his talk,
"For 179 years this book has been examined and attacked, denied and deconstructed, targeted and torn apart like perhaps no other book in modern religious history—perhaps like no other book in any religious history. And still it stands. Failed theories about its origins have been born and parroted and have died—from Ethan Smith to Solomon Spaulding to deranged paranoid to cunning genius. None of these frankly pathetic answers for this book has ever withstood examination because there is no other answer than the one Joseph gave as its young unlearned translator. In this I stand with my own great-grandfather, who said simply enough, “No wicked man could write such a book as this; and no good man would write it, unless it were true and he were commanded of God to do so. I testify that one cannot come to full faith in this latter-day work—and thereby find the fullest measure of peace and comfort in these, our times—until he or she embraces the divinity of the Book of Mormon and the Lord Jesus Christ, of whom it testifies. If anyone is foolish enough or misled enough to reject 531 pages of a heretofore unknown text teeming with literary and Semitic complexity without honestly attempting to account for the origin of those pages—especially without accounting for their powerful witness of Jesus Christ and the profound spiritual impact that witness has had on what is now tens of millions of readers—if that is the case, then such a person, elect or otherwise, has been deceived; and if he or she leaves this Church, it must be done by crawling over or under or around the Book of Mormon to make that exit. In that sense the book is what Christ Himself was said to be: “a stone of stumbling, . . . a rock of offence,”11 a barrier in the path of one who wishes not to believe in this work. Witnesses, even witnesses who were for a time hostile to Joseph, testified to their death that they had seen an angel and had handled the plates. “They have been shown unto us by the power of God, and not of man,” they declared. “Wherefore we know of a surety that the work is true.” Wow!
Elder D. Todd Christofferson talked on Moral Discipline:"Moral discipline is the consistent exercise of agency to choose the right because it is right, even when it is hard. Moral agency must be accompanied by moral discipline."
By “moral discipline,” I mean self-discipline based on moral standards. Moral discipline is the consistent exercise of agency to choose the right because it is right, even when it is hard. It rejects the self-absorbed life in favor of developing character worthy of respect and true greatness through Christlike service (see Mark 10:42–45). The root of the word discipline is shared by the word disciple, suggesting to the mind the fact that conformity to the example and teachings of Jesus Christ is the ideal discipline that, coupled with His grace, forms a virtuous and morally excellent person.The societies in which many of us live have for more than a generation failed to foster moral discipline. They have taught that truth is relative and that everyone decides for himself or herself what is right. Concepts such as sin and wrong have been condemned as “value judgments.” As the Lord describes it, “Every man walketh in his own way, and after the image of his own god” (D&C 1:16). As a consequence, self-discipline has eroded and societies are left to try to maintain order and civility by compulsion. The lack of internal control by individuals breeds external control by governments. One columnist observed that “gentlemanly behavior [for example, once] protected women from coarse behavior. Today, we expect sexual harassment laws to restrain coarse behavior. . . ."In the end, it is only an internal moral compass in each individual that can effectively deal with the root causes as well as the symptoms of societal decay. Societies will struggle in vain to establish the common good until sin is denounced as sin and moral discipline takes its place in the pantheon of civic virtues."
There are so many other great messages from Conference, these are just a few that stuck out in my mind. I know that these men are truly called of God and receive revelation from our Father in Heaven, to teach us and prepare us for Christ's Millennial reign. I pray we may all be a better, more unified people and peaceful people.
For more information on these talks and others given in General Conference, please see my link to the right for LDS.org. All are available for Print in English.
Monday, October 5, 2009
A Message from our Prophet
Finding Strength through Obedience
By President Thomas S. Monson
In our world today, the accent is on youth. Everyone wants to look young, feel young, and be young. Indeed, vast sums of money are expended each year for products that people hope will restore the youthful look. Well might we ask ourselves, “Is the search for youth new to our day, to our generation?” We need but to thumb the pages of history to find our answer.
Centuries ago, in the great age of exploration, expeditions were outfitted and ships containing confident and adventurous crews set sail on uncharted seas in search of a literal fountain of youth. The legend of the day promised that somewhere in the “great out there” was a magical fountain containing the purest of water, and all one had to do to regain the vibrancy of youth and to perpetuate this vigor was to drink deeply of the flowing water from this fountain.
Ponce de León, who sailed with Columbus, made subsequent voyages of exploration, searching in the Bahamas and other Caribbean areas in full trust of the legend that this elixir of youth could be found. His efforts, like those of many others, yielded no such discovery, for in the divine plan of our God, we enter mortal existence to taste of youth but once.
The Fountain of Truth
Although there is no fountain of youth that we may wisely seek, there is another fountain containing more precious water, even the waters of eternal life. This is the fountain of truth.
The poet captured the real significance of the search for truth when he wrote these immortal lines:
Yes, say, what is truth? ’Tis the brightest prize
To which mortals or Gods can aspire.
Go search in the depths where it glittering lies,
Or ascend in pursuit to the loftiest skies:
’Tis an aim for the noblest desire. …
Then say, what is truth? ’Tis the last and the first,
For the limits of time it steps o’er.
Tho the heavens depart and the earth’s fountains burst,
Truth, the sum of existence, will weather the worst,
Eternal, unchanged, evermore.1
In a revelation given through the Prophet Joseph Smith at Kirtland, Ohio, in May of 1833, the Lord declared:
“Truth is knowledge of things as they are, and as they were, and as they are to come; …
“The Spirit of truth is of God. … He [Jesus] received a fulness of truth …;
“And no man receiveth a fulness unless he keepeth his commandments.
“He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things.”2
There is no need for you or me in this enlightened age, when the fulness of the gospel has been restored, to sail uncharted seas or travel unmarked roads in search of the fountain of truth. For a loving Heavenly Father has plotted our course and provided an unfailing map—obedience!
His revealed word vividly describes the blessings that obedience brings and the inevitable heartache and despair that accompany the traveler who detours along the forbidden pathways of sin and error. To a generation steeped in the tradition of animal sacrifice, Samuel boldly declared, “To obey is better than sacrifice, and to hearken than the fat of rams.”3
The prophets, ancient and modern, have known the strength that comes through obedience. Think of Nephi: “I will go and do the things which the Lord hath commanded.”4 Or Mormon’s beautiful description of the strength possessed by the sons of Mosiah:
“They had waxed strong in the knowledge of the truth; for they were men of a sound understanding and they had searched the scriptures diligently, that they might know the word of God.
“But this is not all; they had given themselves to much prayer, and fasting; therefore they had the spirit of prophecy, and the spirit of revelation, and when they taught, they taught with power and authority of God.”5
Keep the Commandments
President David O. McKay (1873–1970), in one of his opening messages to the membership of the Church at a general conference, gave us direction for our time very simply and yet very powerfully: “Keep the commandments of God.”6
Such was the burden of our Savior’s message when He declared, “For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world.”7
The Master’s very actions give credence to His words. He demonstrated genuine love of God by living the perfect life, by honoring the sacred mission that was His. Never was He haughty. Never was He puffed up with pride. Never was He disloyal. Ever was He humble. Ever was He sincere. Ever was He true.
Though He was tempted by that master of deceit, even the devil; though He was physically weakened from fasting 40 days and 40 nights and “was afterward an hungred”; yet when the evil one proffered Jesus the most alluring and tempting proposals, He gave to us a divine example of obedience by refusing to deviate from what He knew was right.8
When He was faced with the agony of Gethsemane, where He endured such pain that His sweat was as it were great drops of blood falling down to the ground, He exemplified the obedient Son by saying, “Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.”9
To Peter at Galilee, Jesus said, “Follow me.” To Philip came the same instruction, “Follow me.” And to the publican Levi, who was sitting at receipt of customs, came the beckoning call, “Follow me.” Even to one who came running after him, one who had great possessions, came the words, “Follow me.”10 And to you and to me that same voice, this same Jesus, says, “Follow me.” Are we willing to obey?
Obedience is a hallmark of prophets, but it should be realized that this source of strength is available to us today.
A Modern Example
One who had learned well the lesson of obedience, who had found the fountain of truth, was a kind and sincere man of humble means and circumstances. He had joined the Church in Europe and, by diligently saving and sacrificing, had immigrated to North America—to a new land, a strange language, different customs, but the same Church under the leadership of the same Lord, whom he trusted and obeyed. He became the branch president of a little flock of struggling Saints in a somewhat unfriendly city. He followed the program of the Church, although members were few and tasks were many. He set an example for his branch membership that was truly Christlike, and they responded with a love rarely seen.
He earned a living with his hands as a tradesman. His means were limited, but he always paid a full tithing and donated more. He started a missionary fund in his little branch, and for months at a time, he was the only contributor. When there were missionaries in his city, he fed them, and they never left his house without some tangible donation to their work and welfare. Church members from far away who passed through his city and visited his branch always received his hospitality and the warmth of his spirit and went on their way knowing they had met an unusual man, one of the Lord’s obedient servants.
Those who presided over him received his profound respect and his extra-special care. To him they were emissaries of the Lord; he ministered to their physical comforts and was especially solicitous in his prayers—which were frequent—for their welfare. One Sabbath day some leaders visiting his branch participated with him in no fewer than a dozen prayers in various meetings and in visits to members. The leaders left him at the day’s end with a feeling of exhilaration and spiritual uplift which kept them joyous throughout a four-hour drive in wintry weather and which now, after many years, warms the spirit and quickens the heart as that day is remembered.
Men of learning, men of experience sought out this humble, unlettered man of God and counted themselves fortunate if they could spend an hour with him. His appearance was ordinary; his English was halting and somewhat difficult to understand; his home was unpretentious. He didn’t own a car or a television. He wrote no books and preached no polished sermons and did none of the things to which the world usually pays attention. Yet the faithful beat a path to his door. Why? Because they wished to drink at his fountain of truth. They appreciated not so much what he said as what he did, not the substance of the sermons he preached but the strength of the life he led.
To know that a poor man consistently and cheerfully gave at least twice a tenth to the Lord gave one a clearer insight into the true meaning of tithing. To see him minister to the hungered and take in the stranger made one know that he did it as he would do to the Master. To pray with him and partake of his confidence of divine intercession was to experience a new medium of communication.
Well could it be said that he kept the first and great commandment and the second which is like unto it,11 that his bowels were full of charity toward all men, that virtue garnished his thoughts unceasingly and, consequently, his confidence waxed strong in the presence of God.12
This man had the glow of goodness and the radiance of righteousness. His strength came from obedience.
The strength which we earnestly seek today to meet the challenges of a complex and changing world can be ours when, with fortitude and resolute courage, we stand and declare with Joshua, “As for me and my house, we will serve the Lord.”13
By President Thomas S. Monson
In our world today, the accent is on youth. Everyone wants to look young, feel young, and be young. Indeed, vast sums of money are expended each year for products that people hope will restore the youthful look. Well might we ask ourselves, “Is the search for youth new to our day, to our generation?” We need but to thumb the pages of history to find our answer.
Centuries ago, in the great age of exploration, expeditions were outfitted and ships containing confident and adventurous crews set sail on uncharted seas in search of a literal fountain of youth. The legend of the day promised that somewhere in the “great out there” was a magical fountain containing the purest of water, and all one had to do to regain the vibrancy of youth and to perpetuate this vigor was to drink deeply of the flowing water from this fountain.
Ponce de León, who sailed with Columbus, made subsequent voyages of exploration, searching in the Bahamas and other Caribbean areas in full trust of the legend that this elixir of youth could be found. His efforts, like those of many others, yielded no such discovery, for in the divine plan of our God, we enter mortal existence to taste of youth but once.
The Fountain of Truth
Although there is no fountain of youth that we may wisely seek, there is another fountain containing more precious water, even the waters of eternal life. This is the fountain of truth.
The poet captured the real significance of the search for truth when he wrote these immortal lines:
Yes, say, what is truth? ’Tis the brightest prize
To which mortals or Gods can aspire.
Go search in the depths where it glittering lies,
Or ascend in pursuit to the loftiest skies:
’Tis an aim for the noblest desire. …
Then say, what is truth? ’Tis the last and the first,
For the limits of time it steps o’er.
Tho the heavens depart and the earth’s fountains burst,
Truth, the sum of existence, will weather the worst,
Eternal, unchanged, evermore.1
In a revelation given through the Prophet Joseph Smith at Kirtland, Ohio, in May of 1833, the Lord declared:
“Truth is knowledge of things as they are, and as they were, and as they are to come; …
“The Spirit of truth is of God. … He [Jesus] received a fulness of truth …;
“And no man receiveth a fulness unless he keepeth his commandments.
“He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things.”2
There is no need for you or me in this enlightened age, when the fulness of the gospel has been restored, to sail uncharted seas or travel unmarked roads in search of the fountain of truth. For a loving Heavenly Father has plotted our course and provided an unfailing map—obedience!
His revealed word vividly describes the blessings that obedience brings and the inevitable heartache and despair that accompany the traveler who detours along the forbidden pathways of sin and error. To a generation steeped in the tradition of animal sacrifice, Samuel boldly declared, “To obey is better than sacrifice, and to hearken than the fat of rams.”3
The prophets, ancient and modern, have known the strength that comes through obedience. Think of Nephi: “I will go and do the things which the Lord hath commanded.”4 Or Mormon’s beautiful description of the strength possessed by the sons of Mosiah:
“They had waxed strong in the knowledge of the truth; for they were men of a sound understanding and they had searched the scriptures diligently, that they might know the word of God.
“But this is not all; they had given themselves to much prayer, and fasting; therefore they had the spirit of prophecy, and the spirit of revelation, and when they taught, they taught with power and authority of God.”5
Keep the Commandments
President David O. McKay (1873–1970), in one of his opening messages to the membership of the Church at a general conference, gave us direction for our time very simply and yet very powerfully: “Keep the commandments of God.”6
Such was the burden of our Savior’s message when He declared, “For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world.”7
The Master’s very actions give credence to His words. He demonstrated genuine love of God by living the perfect life, by honoring the sacred mission that was His. Never was He haughty. Never was He puffed up with pride. Never was He disloyal. Ever was He humble. Ever was He sincere. Ever was He true.
Though He was tempted by that master of deceit, even the devil; though He was physically weakened from fasting 40 days and 40 nights and “was afterward an hungred”; yet when the evil one proffered Jesus the most alluring and tempting proposals, He gave to us a divine example of obedience by refusing to deviate from what He knew was right.8
When He was faced with the agony of Gethsemane, where He endured such pain that His sweat was as it were great drops of blood falling down to the ground, He exemplified the obedient Son by saying, “Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.”9
To Peter at Galilee, Jesus said, “Follow me.” To Philip came the same instruction, “Follow me.” And to the publican Levi, who was sitting at receipt of customs, came the beckoning call, “Follow me.” Even to one who came running after him, one who had great possessions, came the words, “Follow me.”10 And to you and to me that same voice, this same Jesus, says, “Follow me.” Are we willing to obey?
Obedience is a hallmark of prophets, but it should be realized that this source of strength is available to us today.
A Modern Example
One who had learned well the lesson of obedience, who had found the fountain of truth, was a kind and sincere man of humble means and circumstances. He had joined the Church in Europe and, by diligently saving and sacrificing, had immigrated to North America—to a new land, a strange language, different customs, but the same Church under the leadership of the same Lord, whom he trusted and obeyed. He became the branch president of a little flock of struggling Saints in a somewhat unfriendly city. He followed the program of the Church, although members were few and tasks were many. He set an example for his branch membership that was truly Christlike, and they responded with a love rarely seen.
He earned a living with his hands as a tradesman. His means were limited, but he always paid a full tithing and donated more. He started a missionary fund in his little branch, and for months at a time, he was the only contributor. When there were missionaries in his city, he fed them, and they never left his house without some tangible donation to their work and welfare. Church members from far away who passed through his city and visited his branch always received his hospitality and the warmth of his spirit and went on their way knowing they had met an unusual man, one of the Lord’s obedient servants.
Those who presided over him received his profound respect and his extra-special care. To him they were emissaries of the Lord; he ministered to their physical comforts and was especially solicitous in his prayers—which were frequent—for their welfare. One Sabbath day some leaders visiting his branch participated with him in no fewer than a dozen prayers in various meetings and in visits to members. The leaders left him at the day’s end with a feeling of exhilaration and spiritual uplift which kept them joyous throughout a four-hour drive in wintry weather and which now, after many years, warms the spirit and quickens the heart as that day is remembered.
Men of learning, men of experience sought out this humble, unlettered man of God and counted themselves fortunate if they could spend an hour with him. His appearance was ordinary; his English was halting and somewhat difficult to understand; his home was unpretentious. He didn’t own a car or a television. He wrote no books and preached no polished sermons and did none of the things to which the world usually pays attention. Yet the faithful beat a path to his door. Why? Because they wished to drink at his fountain of truth. They appreciated not so much what he said as what he did, not the substance of the sermons he preached but the strength of the life he led.
To know that a poor man consistently and cheerfully gave at least twice a tenth to the Lord gave one a clearer insight into the true meaning of tithing. To see him minister to the hungered and take in the stranger made one know that he did it as he would do to the Master. To pray with him and partake of his confidence of divine intercession was to experience a new medium of communication.
Well could it be said that he kept the first and great commandment and the second which is like unto it,11 that his bowels were full of charity toward all men, that virtue garnished his thoughts unceasingly and, consequently, his confidence waxed strong in the presence of God.12
This man had the glow of goodness and the radiance of righteousness. His strength came from obedience.
The strength which we earnestly seek today to meet the challenges of a complex and changing world can be ours when, with fortitude and resolute courage, we stand and declare with Joshua, “As for me and my house, we will serve the Lord.”13
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