Striving to be Virtuous

My second son, Benjamin, gave a talk today in church. He is leaving to serve a two-year mission in Peru. His talk was excellent so I thought I would share it here. I'm going to miss him so much. It's very hard to let him go. 😪 

Striving to be Virtuous

Refer to Moroni 7

1. Introduction

Good morning Brothers and Sisters today I have chosen to speak on Moroni’s April of year 401 (ad) talk titled “Chapter 7” which was really just a copy of his dad’s old Sunday school talk. Or in other words I am speaking on the importance of gaining and maintaining Christlike virtues. But before I begin I’d like to talk about my mission area. I will be serving in the Peru Limatambo mission speaking spanish. I have already started home MTC and will leave for the Provo MTC September 18th for my final month of training.

2. Explanation of topic and the virtues that will be discoursed ( Charity, humility, meekness, faith, hope, diligence) knight in armor

Although Moroni 7 only refers to 4 virtues, which are Faith, Hope, Meekness, and Charity, I would like to discuss 6 Faith, Hope, Meekness, Charity, Humility, and Diligence. When I'm learning things that are boring, I often try to connect more entertaining things to the new concepts that I am learning, this helps me more easily remember what I need to be learning. So to best explain each virtue I will parallelize them with components that make a good medieval knight. Not that I think my talk is boring, although some of my younger siblings may, but that I want everyone to remember it.

3. Faith

Mormon begins his discourse on virtues in verse 33 with faith. Stating “it is by faith that miracles are wrought” and “ it is by faith that angels appear and minister to men.” Faith is our knight’s physical strength, which not only enables a knight to act and lift his sword in battle, but is the source of his power in general. Like faith, strength is gained and maintained through constant training. If a knight hasn’t properly trained for battle then he will be of little use when the time comes and he finds he can hardly carry his shield to defend himself. Without faith Mormon states we “ are not fit to be numbered among the people of his church.” And I believe that without Faith it will be very difficult to even remain a member of Christ’s church.

Faith can be gained in a variety of ways. Most of which are unironically the primary answers. Reading and studying our scripture regularly, attending sacrament service, and other church meetings, acting on Christ’s and the apostles’ invitations to service, and praying multiple times a day. Over time as we do these things with hope in our hearts, we will develop our faith in Christ and we will strengthen our testimonies of the truth behind his church.

4. Hope

The next virtue that Mormon explains is Hope which he teaches is a complimentary virtue to faith stating “ without faith there cannot be any hope.” Scriptures attest that Alma agreed with Mormon in that Hope is a complimentary virtue to faith and he even went one step further, to say that Hope is the root of faith. Alma Chapter 32 verse 21 states “faith is not to have a perfect knowledge of things; therefore if ye have faith ye hope for things which are not seen, which are true.” Hope is our knight’s purpose. And is the foundation of our church’s message. If there was no Hope left we and our knight would have no reason to fight for what is right, and he would be useless even if he was the strongest man in all the land. We as members of the church of Jesus Christ find hope in Jesus’s atonement. Because of this, if we want to be more Hopeful a good way of going about doing that is studying, appreciating and ultimately believing and having faith in the atonement, which is our church’s central message.

5. Meekness

Next is Meekness. Not weakness, Meekness or a lowliness of heart. This is our knight’s skill. I think Mormon and I would agree that without meekness our spiritual potential is hindered, and our power to utilize our faith and hope is limited. Mormon states “ behold I say unto you that he cannot have faith and hope, save he shall be meek, and lowly of heart” and “for none are acceptable before God, save the meek and lowly of heart.” A knight will never make it to the battlefield if he could never pass the Chivalry exams due to a lack of skill with the sword. We as individuals will never learn the actions involved in virtuous conduct if we are not willing to listen to those who have already developed Christlike attributes. Without Meekness we cannot progress in virtuous development.

Now, how do we obtain meekness? Well that's a difficult question to ask. Having personally thought about it I think I found the answer in a very unlikely place, on my brother's shirt which said in black letters, Just Do It! That’s easy to say but hard to do, so here are a couple of tips I think help. First make a resolution, tell yourself “ Ben you are striving to be meek, so today go about your normal chores keeping your desire to show meekness in mind.” Next remember that it will most likely take some time till meekness becomes easy in all situations.

Lastly, strive to look at the world with the eyes that everyday we are learning new things and the best way to do so is to be meek.

6. Charity

Charity is the final virtue that Mormon discusses in Moroni chapter 7. I also think that it is his favorite virtue. For he designates the rest of the chapter to Charity, explaining that it is quote:

“the pure love of Christ, and it endureth forever, and whoso is found possessed of it in the last day, it shall be well with him.” (or her)

If Jesus’s earthly ministry was broken down into two main concepts that Christ felt were most important to teach his followers, they might have been: first, believing in him, that he is the son of God, and through the grace of God he was sent to redeem all mankind. And second, to come unto God again every individual needs to become like him, by replicating his actions in our own lives. These two concepts are very similar to the Two Great Commandments: “Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind” and “the second is like unto it, Thou shalt love thy neighbour as thyself.” The beautiful thing about Charity is that it fulfills both commandments simultaneously and can even be interpreted as the very act of loving our neighbors as ourselves. Although that interpretation makes it sound like Charity only fulfills the second commandment, Jesus, in John Chapter 21 affirms with Peter three times, that if he truly loves him he will feed his sheep.

I believe Charity would be our knight’s gleaming two edged sword. With its power the enemy is driven back and kept at bay. Charity is our spiritual offensive. If we never act on the offensive the battle will never be won, and the war never over. What good is a knight without even a dagger? If we want to be true disciples of God we will take initiative and strive to be Charitable every day. If we want to be found possessed with the virtue Charity at the last day we will follow Mormon’s advice in verse 48, (“Wherefore my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ”)

7. Humility

The first virtue that, if I could, I would add to Moroni 7 is Humility. And Humility, in that chapter, already is to a degree included within charity and meekness. Although not discussed by Mormon, Humility plays an essential part in the completion of our virtuous knight. Though it is related to meekness it is distinguishable enough from it that it is its own virtue. If meekness is our spiritual skill or ability to learn, then Humility is our spiritual defense. For our knight it is his shining armor, and majestic shield. As far as I can imagine, skill on the battlefield can be a great form of defense for any warrior, especially in close upfront combat, and attacks from the enemy, knowing how to dodge is very useful. But I find it hard to imagine skill saving my life from the rain of arrows and fiery darts that are sure to be dispelled by the adversary. Only true armor and a sturdy shield can do that. In reality, humility not only blesses the lives of those around us, but also shields us from the greatest and most powerful device of the devil, Pride.

I believe the best way to develop Humility is to Humbly ask God in prayer for its gifts. As we pray regularly for this we should always keep in mind that true Humility is all about thinking about others, not ourselves. If we catch ourselves thinking about ourselves we should stop and think about what we, in that moment, can do for others. Self-focus will only delay our development of Humility, whereas reliance on the Holy Ghost, and God’s hand in our lives will accelerate it.

8. How to obtain virtues

If you haven’t already noticed, all of these Christlike virtues can be developed in similar, or nearly the same ways. Although I haven’t completely solved the equation yet, the formula for becoming Christlikle, which I have developed, so far goes like this (a^2+b^2=c^2): First, choose to have a desire to improve. Second, surround yourself in Holy things like scripture study, Church activities, or service to build Faith. Third, use what faith you have to pray sincerely and ask Heavenly Father to help you, continue this step throughout. Fourth, Just Do It, go do things that involve acting on the virtue you are trying to develop. Fifth, be diligent in repeating all the previous steps throughout your life.

9. Diligence

Although strength, a purpose, skill, a sword, a shield, and armor seem to be all the components needed to make a good medieval knight, there is one virtue that he must have to obtain and maintain each of these, that is Diligence. There is no skill, talent, or virtue that doesn't require Diligence. Individuals who have committed to a single sincere, helpful, and kind act are hardly ever, by the majority of people, considered sincerely kind people. It is the individuals who are kind on a daily basis, and over time have committed to thousands of kind acts who are considered kind people. Diligence can also be interpreted as enduring to the end. So one way or another we are commanded to be diligent. When developing a new skill or habit If we give up on constant practice, we benefit far less from what we have already accomplished.

When we surround ourselves in good things, virtues become habitual, in the sense that they share many of the same qualities as a habit. The more we do them the more likely we are to do them in the future, and the less we do them the less likely we are to do them in the future. This does not mean however that if we have a very solid habit of being kind to those around us we will not experience the temptation to be rude to our siblings. But it does mean that when temptation comes, we will have a stronger desire to choose the right, and we will have a clearer understanding of the potential consequences of each choice. Diligence in doing what’s right is essential because temptations will be with us throughout our lives.

10. What virtues are not

Virtues are not something to be simply obtained. Or, in other words I can’t wake up one day, go do seven acts of service to the first seven people I see then declare at the end of the day that I am now a charitable person. Virtues are not easily gained through self focus, in the way that self focus during weightlifting helps us easily gain strength. On the contrary we only fully embrace virtuism when our lives’ focus is on others. Contrary to popular belief, virtues within an individual are not unveiled in the situational reactions of the individual but rather in her actions towards interaction. A truly charitable person spends their day seeking opportunities to help, love and support those they come in contact with, not waiting for the perfect opportunity to show kindness. Remember “To be virtuous is a constant, conscious, continuous, choice.”

11. Testimony (What I hope to gain from my mission)

To be virtuous is to make constant, conscious, and continuous choices that help us come closer to Christ. Simply obtained at one point in time

○ Easily gained through self focus

○ A reaction but rather an action to seek interaction

○ Corruptible, ( A virtue and an anti virtue cannot remain together) true virtues cannot incite bad actions

○ Do not come merely by desire but, like everything else, by hard work and determination

Personal Application of True Principles For establishing peace with Guilt-Free Gospel-Living

In my usual fashion, I have procrastinated contributing to my blog until I've been asked to speak in church again. Well, that time just came again, so I have another talk to share with you here. I hope it is helpful to someone: 

9.4.2022

Personal Application of True Principles

For establishing peace with Guilt-Free Gospel-Living

-Jennifer Norton-

Purpose of the topic

With the approaching general conference, my mind has turned to those to whom general conference feels difficult, or even painful.  As such, my message this morning is meant not only for those active members who are attending this meeting today, but for those less-active members, former members, or non-members that are affected directly or indirectly by the gospel of Jesus Christ through us as a church and as individuals.  I wish to identify why inspired messages can satiate a spiritual hunger for some while leaving others starving for answers. I have pondered much on the source of that pain felt by some that seems to contradict the inspiration and enrichment that hearing from church leaders offers to others.  

How can the same messages affect individuals so differently, even to the point of division?  How can we ensure that we each benefit more fully from the messages being taught, allowing those messages to unite us?  These are the question I have set out to answer by my study, and I feel the answers lie in distinguishing the specific responsibilities of ecclesiastical leaders from those of individuals.  My hope is that, with this knowledge, we will begin celebrating the value in our unique qualities and recognizing the vital and universal importance of our differences to applying true principles to our lives—in essence, by living and allowing others to live the gospel guilt-free.  As we learn to utilize them, the resources of the church and the gospel of Jesus Christ are advantageously available to guide us toward this “at-peace” way of living despite our differences, where we are true to ourselves, to each other, and to truth itself.  It is when we come to understand the divinely-appointed purpose of our individuality, and to nurture our individual responsibilities, that we really start to grasp that our differences, in their universality of purpose, are in fact what make us the same.  I pray that the Spirit will attend each of us as we consider together how to live the guilt-free, gospel-centered life that our Heavenly Parents intend for each of us.  

Responsibilities of Leaders and Learners

We have the privilege of constant access to the teachings of former and ancient prophets, seers, and revelators as well as additional semi-annual access to hearing the words of latter-day prophets, seers, and revelators.  These resources are available to all, both inside and outside the church.  In order to take ultimate advantage of these teachings, it is useful to identify the responsibilities of the teachers (prophets, seers, and revelators, such as our general and local leaders) and distinguish them from the personal responsibilities of us individual learners.  As true witnesses of Christ, combined with providing us with saving ordinances, the primary responsibility of our leadership (including family leadership) is to teach us the fundamental doctrine and principles of the gospel.  And, as agents with access to personal revelation, our primary responsibilities as individuals are to first learn the fundamental doctrine and principles so that we may then seek personal revelation of how to specifically apply those principles to our lives.  We are immensely blessed with the resources to meet our responsibilities, with the ecclesiastical order of the church structured for leaders to teach the body of the church, and with the equally necessary resource of personal revelation, which is structured to individually mold us into the likeness of our Heavenly Parents.  The opportunity we each have to receive personal revelation, tailored to our unique qualities, beautifully compliments the truth revealed by those within whose stewardship we reside.  Personal and individualized revelation is an incredible gift.  President Nelson explained:

Today’s technology . . . allows us to use wireless telephones to exchange information rapidly. . . . Even more amazing than modern technology is our opportunity to access information directly from heaven, without hardware, software, or monthly service fees. It is one of the most marvelous gifts the Lord has offered to mortals.1 (close quote)

Yet, somehow, in practical terms, some circumstances may lead us to fear or distrust this “marvelous gift,” especially if we perceive that our personal revelation seems to contradict another’s or seems at odds with the revealed truths as they are communicated to us by various appointed teachers. 

Distinct Responsibilities: Teach correct principles, Govern selves

As I have pondered this subject, the 11th article of faith has repeatedly flooded my mind:

We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.2

This article is distinct from the other twelve in that, rather than explaining one of our foundational doctrinal beliefs, it claims (or demands) one of our fundamental inalienable rights and privileges:  we CLAIM the privilege of worshiping according to our OWN conscience and offer that same privilege to EACH OTHER.  It’s easy to apply the 11th article of faith universally, acknowledging the differences between peoples and cultures and religions.  But, I wish to apply it individually. For, we are best served and best serve each other by understanding this passage on an individual level (me and you) rather than simply on a group level (we and they).  We each claim this privilege for ourselves and also allow one another (both inside the church and out) to enjoy and benefit from that same privilege.  Allowing each other the privilege of personal and individualized worship is the initial step toward healing the separation created by varying (and even contrasting) forms of gospel-living amongst individuals.  As a privilege that we claim for ourselves, we are responsible for utilizing it. How we worship is ultimately determined by our personally and directly revealed application method, through our divinely appointed agency, of the foundational doctrine and principles as taught to us by prophets, seers, and revelators.  As such, it is important to never infringe on the worship of other agents by judging their personal worship methods, neither in terms of cultural protocols within the church nor in terms of our own personal worship.  In fact, agency is so important to our salvation that we are taught that “next to the bestowal of life itself, the right to direct your [own] life is one of God’s greatest gifts to you.”3 

The role of individual agency in our gospel living was demonstrated when Joseph Smith was asked how he was able to govern so many people, and to preserve such perfect order. . . to which he famously replied that he “[teaches] them correct principles and they govern themselves.”4  Furthermore, this simple response vividly illustrates the distinct responsibilities of church leaders and individual members: for the former to teach correct principles and the latter to govern themselves.  Elder David A Bednar explained that “preaching by the spirit and learning by faith are companion principles that we should strive to understand and apply concurrently and consistently.”5 (close quote)  While leaders of the church and of the family are responsible for themselves, they are responsible to those within their stewardship to teach the doctrine and to present correct principles.  My responsibility, your responsibility, is to both learn those correct principles that are being taught by leaders (both past and present) and to govern myself, to govern yourself.  In other words, I am expected to worship according to the dictates of my own conscience.  Our leaders teach us true principles and the Lord Himself teaches us, directly and individually, how to apply each principle in the unique way that will best contribute to our personal growth. That means, that my responsibility is to seek personal revelation from the Lord.

Identifying doctrines, principles, and applications

If our leaders are directed to teach the doctrine and principles of the gospel, and if we are expected to learn this doctrine and apply these principles, clearly we must understand what exactly doctrine and principles are, so that we can discern their application.  On first glance, it seems obvious that doctrine and principles are distinct from each other.  However, on further investigation, it can quickly become very difficult to differentiate between the two.  It can also become difficult to separate true fundamental principles from recommended and helpful protocols offered as options for how to apply those principles.  In his book, Increase in Learning, Elder Bednar explains that:

A gospel doctrine is "a truth of salvation revealed by a loving Heavenly Father. Gospel doctrines are eternal, do not change, and pertain to the progression and exaltation of Heavenly Father's sons and daughters."

A gospel principle is "a doctrinally-based guideline for the righteous exercise of moral agency." 6

Elder Bednar explains these unique qualities further, as referenced in an excellent Meridian Magazine article7 from which I will borrow heavily for a few minutes here to illustrate this concept:

He goes on to explain that Doctrines answer the question Why?, Principles help us understand What?, and applications tell us How?.  Doctrines such as the nature of the Godhead, the plan of happiness, and the Atonement of Jesus Christ are foundational, fundamental, and comprehensive.  Gospel principles[, on the other hand,] flow out of such gospel doctrines, as in, “Given this doctrine, what guidelines can help direct our actions?”  According to Elder Bednar:

Principles provide direction. Correct principles always are based upon and arise from doctrines . . . and answer the question of “what?” Many principles can grow out of and be associated with a single doctrine . . . [And he follows that up with a clarifying statement:] A principle is not a behavior or a specific action. Rather, principles provide basic guidelines for behavior and action. (pp. 154–155)

Doctrines [such as the nature of the godhead, the atonement of Christ, and the Plan of Salvation] provide a foundation from which to draw important gospel principles.  Such principles that Elder Bednar offers as examples include: having faith in Christ, repenting of sins, obeying God, and serving others. Note that these principles are general guidelines for behavior and do not identify specific actions.  In other words, Principles respect our agency and our individual circumstance.  [And, I would add, that it is therefore our responsibility, as agents, to apply correct principles to our unique circumstances.]

Elder Bednar goes on to define Applications:

Applications are the specific behaviors, action steps, practices, or procedures by which gospel doctrines and principles are enacted in our lives. . . . Applications appropriately can vary according to needs and circumstances. Applications answer the question of how?. [Just as many principles can flow from a single doctrine,] many applications can grow out of and be associated with a single principle. (p. 156)  For example, our understanding of the Atonement of Christ (a doctrine) may lead us to desire to serve our neighbor (a principle). There are many ways we could apply that principle of service, such as helping out with the kids, mowing the lawn, or spending some quality time in conversation. Any of these might be good, but through [personal revelation], we can be led to know how to individually apply the principle of service to our unique circumstances in order to best serve the needs of those we desire to bless.

Distinguishing instruction of principles from that of specific applications

In terms of learning from our general authorities, it is important to remember that, while there are as many good ways to apply true principles as there are individual lives, prophets (both ancient and latter-day) frequently illustrate and even instruct us in specific ways of applying any given gospel principle through stories and descriptions and even specific direction.  In our desire to be obedient, we sometimes overlook the differences in our personal responsibility versus the responsibility of those whose stewardship it is to teach us.  While learning specific ways to apply gospel principles can be helpful and applicable to the majority, if we forget that it is our responsibility to seek direct personal guidance from the Lord on how to apply that instruction, the over-generalization of such specific recommendations can leave us feeling as though the option offered is the only appropriate application.  As you search the scriptures as well as study the words of latter-day prophets and apostles, you will encounter various stories of how individuals applied fundamental principles of the gospel into their own lives.  The variety of examples reflects the variety of the learners.  As a unique being, not all illustrated applications may resonate with you, so utilize your personal access to revelation, activate your agency, and ask the Lord what application would be more useful to you personally. 

It is easy to accept and trust in this process when the individual application of a principle differs from a recently suggested application, such as our prophet’s recommendation to get vaccinated as founded in the principle of caring for our bodies.  But, it is harder to reconcile the personal applications of principles that differ from specific applications that have become imbedded in our culture; such as how an individual wears the garments, or lives the word of wisdom, or applies the law of chastity, or honors the Sabbath. Yet, the personal application of these important principles remains necessarily individualized. So, when listening to the prophet and apostles (past and present in the scriptures or in general conference), instead of focusing on the illustrated application, ask yourself, “what is the underlying principle he/she is trying to teach here?”.  Then, once you have clearly and simply identified the principle, ask the Lord how you personally can best apply it, remembering to allow others to do the same.  

Our unique and valuable differences in personal application of true principles

The beauty of learning from those called to teach is that for every idea that is presented that doesn’t resonate with your personal conscience, there is another idea offered that helps you think in a new way, to expand and develop your personal application of gospel principles.  Not every idea presented will be helpful, nor can it be, to every individual learner.  If you sincerely seek out personal revelation during these times of instruction, the Lord will open your mind to the specific ideas presented that will touch YOUR heart the most deeply and to the desire and ability to allow others to receive their own revelation.  Remember, that while we claim the privilege of worshiping according to the dictates of our own conscience, we also allow ALL men that same privilege, including our church leaders.  While leaders have the resources to teach true principles to the group body, only the Lord has the ability to teach the uniquely individualized application of those principles, because we each are unique in our learning and in our circumstance.  Thus, personal revelation and a personal relationship with our Heavenly Parents is vitally necessary to our gospel-living and growth.  Ultimately, the responsibility lies with each of us to apply each principle in our worship according to our own conscience.  

How to obtain Personal Revelation

So, if personal revelation is fundamentally important to our worship, how do we obtain it?  As a religious-seeker, Joseph Smith, sought his own personal revelation after the oft-quoted verse of scripture8 in James 1:5 promised that he could receive such:

5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

The verses preceding and following this passage, however, add increased insight:

2 My brethren, count it all joy when ye fall into divers temptations;

3 Knowing this, that the trying of your faith worketh patience.

4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.

5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.

7 For let not that man think that he shall receive any thing of the Lord.

8 A double minded man is unstable in all his ways

If we read this passage with clear definitions of faith and perfection in mind, we gain further insights:

As we work to become “perfect” (or “complete”) as Christ is, we must have patience as we seek personal revelation from our Father in Heaven by establishing first a foundation of faith (our “working knowledge”) to build upon. Then, as our faith is tested, we must continue to have patience to see the result and gain the added revelation. Our faith, or current degree of knowledge, works in conjunction with further revelation that we receive.  Our learning of gospel doctrine and principles is foundational to our seeking personal revelation in how to apply those principles.  What benefit is it to us to ask a question that has no foundation in the knowledge we already have (in our faith)?  What benefit is there to asking how to apply a gospel principle, if we have not yet established a working knowledge of that doctrine from which the principle has been derived?  We must use our existing knowledge base to know how to apply it in our lives—to know what knowledge to seek—or we will have no basis for interpreting and applying the new information we acquire (or as the scripture puts it, we will be “like a wave of the sea driven with the wind and tossed”).

Asking questions in this way—questions that are founded in the truth we have already established for ourselves—is asking “in faith”. If we do not “ask in faith, nothing wavering” (in other words, if we instead just lean to our own understanding), then verses 7&8 tell us that we shall not “receive any thing of the Lord” for “a double minded man is unstable in all his ways”.  But, the process of developing our faith and seeking further knowledge takes time and effort, hence our need for patience as we seek personal revelation.  As our patience is rewarded with increased knowledge, we will, in turn, have more patience as we study and apply new principles. In this way, we build upon and establish deeper degrees of faith, or knowledge of truth. And, when all is said and done, we will be perfect (“complete”), even as our Father in Heaven is perfect.9

How to live guilt-free

Because of the considerable effort involved in seeking personal revelation in applying true principles, shirking our responsibility to do so, or passing it onto our leaders, can be an all-to-easy trap to fall into.  It is at these times, when we have neglected the responsibility of individualized worship and revelation that we stop living the gospel guilt-free and instead become blinded by judgmentality.  Without trusting in our “marvelous gift” of personal revelation, we begin to find fault with ourselves and others:  We assign guilt to ourselves when we don’t honor our responsibility.  Or, we assign guilt to ourselves when our personal worship looks different from the majority.  Or, we assign guilt to ourselves when our worship is derived from our own understanding rather than from the Lord through personal revelation.  Or, we assign guilt to our neighbors when their worship is different from ours and we forget to allow them to worship according to their own revelation.  Or, we assign guilt to our leaders when we forget to focus on the principle being taught and instead wrestle over the differences in our personally revealed applications and those suggested to us.  Or, we assign guilt to the church as a whole when we forget our personal role in applying gospel principles.  Satan wants to discourage our personal relationship with the Lord, and uses guilt to trouble us.

But, we can release ourselves from the detriments of living under the weight of unnecessary and unhelpful guilt.  As we take on a deeper responsibility in applying true principles to our own lives, we allow patience to “have her perfect work” by trusting in our Heavenly Parents’ personalized instruction, and that hope fortifies our relationship with Them.  Our understandings of true principles become further and further enlightened.  Taking on this deeper personal responsibility of God-given individual worship frees us to live the gospel guilt-free, remembering that it is our individual differences that allow us each to live the gospel in the unique way that best helps us to draw closer to our Heavenly Parents.  The differences in how we each live the gospel should be celebrated and utilized to their full and intended potential instead of used as justification for assigning some erroneous and useless form of guilt.  Please, trust the Lord, trust yourself, trust others, trust that the plan works.  Give yourself permission to utilize your agency and worship according to the dictates of your own conscience as prescribed by the Lord through your own personal revelation.  And, offer that same permission to each other.  Remember, your agency and responsibility, as well as those of others, are both divinely appointed and divinely directed, and as such are offered as a means to put off such unnecessary and unhelpful guilt that would divide rather than unite us in our differences.  Never forget the sacrifice made to allow you the gift of personal revelation, of using your agency, to apply true principles along your journey to returning to your Heavenly Home.  I testify that as we, both as teachers of true principles and appliers of those principles we learn, live up to our responsibilities, worship according to the dictates of our own conscience, and govern ourselves, we will be united in purpose, specifically through our collective differences as we each draw closer to our Heavenly Home. And, I do so, in the name of Jesus Christ, Amen. 

References:

1. “Ask, Seek Knock”, Elder Russel M Nelson, October 2009 General Conference Report

2. “Articles of Faith”, #11, Church of Jesus Christ of Latter-Day Saints, lds.org

3. “Standards for Youth booklet”, Agency and accountability, Church of Jesus Christ of Latter-Day Saints, lds.org

4. “The Principles of My Gospel”, Elder David A Bednar, April 2021 General Conference Report

5. “Seek Learning By Faith”, Elder David A Bednar, September 2007 Ensign

6. “How would you explain the difference between a doctrine and a principle?”, Latter Day Saints questions, reddit.com

7. “Discovering the Word of Wisdom: Doctrines, Principles, and Applications”, Jane Birch, Meridian Msgazine, August 2016

8. James 1:2-8, Holy Bible, KJV

9. “Obtaining Personal Revelation by Building Upon our Foundation of Faith”, Jennifer Norton, discussitwithamormon.blogspot.com

 

Developing hope by coming to personally know God, our Father, through prayer

“Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.”
Proverbs 3:5-6

It would appear that the only way to convince me to find time to make a post is to ask me to write a talk for church.  Haha!  Between caring for my seven kids, constantly remodeling, and running our veterinary business, it seems a bit tricky to make time for other things.  I was not excited to have to find time to write a talk, but I'm grateful for the opportunity I had to do so.  I was asked to speak on prayer in the Beacon Hill Ward Sacrament Meeting on 3/10/19.  I didn't reference the above scripture in my talk, but having come across it again since delivering my talk, I felt it fits in nicely.  My talk is as follows:

I would like to speak today about developing hope by coming to personally know God, our Father, through prayer.  I pray that this shortened, eight-minute time allotment does not limit my ability to adequately address this important subject which really deserves greater attention.  I have, in my gospel study, tried, over the years, to develop a deeper and more profound understanding of the fundamental principles of the gospel.  However, I have struggled for some time now to fully comprehend the concept of hope.  To me, hope began as an elusive concept and, with my continued difficulty to grasp it in times of need, maybe even became in my mind a discouraging one.  Thus, I have been seeking to understand how hope can in fact bring us consolation,¹ gladness², even rejoicing,³ as the scriptures say, and to understand what the scriptures mean when they invite us to hope in the Lord, our God.⁴  

In his 2009 Ensign article, “Hope: the misunderstood sister⁵,” Larry Hiller (of Church Magazines) identifies hope as “expectation based on experience.” Similarly, as my dad describes it, hope is not “wishful thinking,” but rather, it is “trust in the Lord.”  Experiential expectation! trust!—not just a desire nor a wish!  These concepts of hope are confirmed in the scriptures.  We are told in Romans that experience worketh hope⁶.  Further, Jeremiah tells us that “blessed is the man that trusteth in the Lord, and whose hope the Lord is”.⁷  There are a few things with which I feel I have some experience on which to develop expectation.  For example, a significant portion of my life, in fact more than 1/3 of my life, more than ¾ of my adult life, has been spent growing, delivering, and nursing my babies.  So, it is not surprising that when my sister, Melinda, mentioned while I was preparing for the birth of my last baby that hope helps women through labor, my mind immediately latched onto the idea of understanding hope in terms of child-birth.  Because, for me natural child-birth has been a profoundly spiritual experience, it seems in my mind an appropriate analogy for conceptualizing spiritual matters.  But, please know that while I hope my reference to natural child-birth can be understood and applied by all, I am sensitive to the tender reality that it is an experience personal only to a few.

As for myself, I contemplate about how personal experience with child-birth transforms with each labor and delivery.  With the first baby, a mother has no personal experience from which to form realistic expectations.  She likely has developed through research an intellectual knowledge base of what is supposed to happen during labor (kind of like building faith), but she has no personal experience of labor from which that knowledge can form a point of reference.  Consequently, the incredible amounts of physical pain she endures bring with them incredible amounts of mental and emotional suffering, as she doesn’t have the personal experience necessary to trust that what is happening is normal;  she has no expectations of the process that are founded in personal experience, regardless of her intellectual understanding of that process.  The pain is so great that it even overrides reason and knowledge, and without prior experience it is inevitably accompanied by fear.  But with each subsequent labor, personal experience is increased and suffering decreased even though the degree of pain remains extreme.  The mother still experiences intense physical pain, but after several experiences with labor, she learns to differentiate that pain from fearful suffering.  She develops the ability to work through the pain and to even experience joy in the pain rather that suffering through it; because, now she has the personal experience necessary to provide to her reliable expectations of the process, removing the fear and replacing it with hope.

The painful experience of child-birth beautifully illustrates and represents the many painful experiences that we inevitably endure due to living in a fallen world full of agents.  These afflictions are opportunities for growth and are critical parts of mortality.  While our loving Father in Heaven, in His wisdom, does not prevent painful experiences, He does, as Lehi promised Jacob, “consecrate [our] afflictions for [our] gain”⁸ –He eases our suffering in those painful times by providing hope.  But, how does He provide this hope?  How can we generalize this process of developing hope in child-birth—of replacing fear with trust by forming expectations based on experience—to all painful experiences we will endure in mortality?  For, we surely will pass through a vast variety of painful experiences in this life.  I believe the answer lies in coming to personally know the Lord through continual prayer.  It is coming to know Him that establishes our love for Him, and it is our love for Him that builds our trust, or hope, in Him.  President Eyering has said that “our hearts cannot be drawn out to a God we do not know . . . . Our hearts can only be drawn out to a God when they are filled with love for Him and trust in His goodness. . . .  As we know Him better, we love Him more.”⁹

Our loving Heavenly Father has provided a means by which we can come to know Him by interacting directly with Him.  Consider the magnitude of this gift.  The Lord entreats us to pray continually.  He has offered us the ability and opportunity to commune individually and continually with an Eternal Being, our Supreme Creator, our Literal God and our Literal Father; and, He, knowing us perfectly, communicates individually and continually with us!  He guides our focus.  He places questions in our minds so that He can provide answers we don’t even know we are prepared to receive.  He reassures us when we fearfully face mortal challenges.  He expands our mental and physical capacities when we have exhausted our own abilities.  He warns us of peril and protects us when hazards are inevitable.  He speaks to us words of comfort when we feel hurt or misjudged.  He confirms truth to us when we are in need of validation.  He rejoices with us in our accomplishments and our happiness.  He gently reminds us of His loving role in our lives.

We have only to listen and become attune to His voice in our lives to be blessed by this gift.  This prayerful contact with our constant, unchanging, loving Father is what allows us to come to know Him personally as we pass through mortal experiences with Him at our side, communing with Him continually by choosing to spend our time interacting with Him as an integral and involved part of our lives, just as we would a spouse or a best friend.  By including the Lord in our experiences in this way, He becomes our constant upon which we can build our real trust and founded expectations despite the fickle nature of living in a fallen world, thus allowing Him to play important roles in our mortal experience.  He gives us hope by giving us Himself.

By building this personal relationship with God the Father through prayer, we allow the Lord with His pure and unwavering love to ₁guide us as our teacher, ₂to change us as our creator, ₃and to comfort and sustain us as our Providing Father—One to which we have constant access!  As we learn to allow the Lord to play these three vital roles of love in our lives, we are given experience from which we can draw expectations of the true nature of the Father—we are given hope.  The more time we spend including the Lord in our experiences through prayer, the more attune we become to recognizing His influence in our lives and the better we come to know Him and His abiding love for us.  We begin to see that during times when we endure intense degrees of pain, as we turn to Him, He guides us through those trials as our Teacher, molds our character as our creator, and provides for and comforts us as our Father.  We learn the futility of pleading for Him to change our experiences and recognize the wisdom of instead pleading for Him change us;  we cease seeking for Him to remove our pain and instead seek for Him to provide for us in our pain;  we no longer long for Him to choose our paths, but now trust Him to guide us through the paths that we choose.  As we prayerfully pass through continued life experiences, allowing Him to play these divine roles, we come to expect Him to fill these roles and trust that He will do so.  Then, while we are enduring the pain of mortality, we can now cast out the fear that accompanies that pain and replace it with our now experientially founded expectations and trust in the Lord—replacing, by degrees relative to our pious experience with Him, our suffering with hope.

I testify that as we come to personally know our Heavenly Father through prayer, our experiences of suffering from our pain will be replaced with experiences of hope despite our pain.  While our Loving Father will not remove the afflictions of a fallen world, He absolutely will ease the suffering of those afflictions by not allowing us to pass through them alone.  I have seen it time and again in my own life.  I have been provided for by His beloved servants when I thought I had been forsaken, I have been fortified by His skillful hand when I thought I was broken, and I have been directed by His guiding omnipotence when I thought I knew the way.  As I am coming to know God personally, I am learning that rather than changing my circumstances, directing my opportunities, and removing my discomforts, my wise and purely loving Heavenly Father is changing me in my circumstances, directing me through my opportunities, and comforting me amidst life’s discomforts.  Knowing these things, I can face life’s difficulties with renewed courage in hope, trusting that I can expect the Lord to take on these roles and relieve my suffering.  I testify that we can develop enduring hope by coming to know the true nature of our Father and recognize His reliable presence in our lives through continual personal prayer.

I share this in the name of His beloved son, Jesus Christ, Amen.

References

1.        D&C 128:21

2.        Romans 12:12

3.        Proverbs 10:28

4.        Psalms 38:15; Psalms 42:11

5.        “Hope: The Misunderstood Sister,” Larry Hiller, Ensign, June 2009

6.        Romans 5:4

7.        Jeremiah 17:7

8.        2 Nephi 2:2

9.        “Prayer,” Henry B. Eyering, General Conference, October 2001