In the Strength of the Lord

In the Strength of the Lord

(Words of Mormon 1:14; Mosiah 9:17; Mosiah 10:10; Alma 20:4)

Elder David A. Bednar

Brigham Young University–Idaho Devotional

January 8, 2002

Good afternoon, brothers and sisters, and welcome to a new semester at Brigham Young University-Idaho. It is for me a blessing and a remarkable responsibility to stand before you today.

I have long been fascinated by the vast variety of analogies, imagery, and parables used by the Savior and by His apostles to teach the saving principles of the gospel. Frequently, common and ordinary experiences are used by these master teachers to help a learner relate to and better understand a vital principle or doctrine. Consider, for example, the use in the scriptures of the sense of taste. Please turn with me to Alma 32:28. Alma, while comparing the word of God to a seed, also employs the sense of taste to emphasize and enhance for his readers the significant spiritual consequences of exercising faith in Christ.

Now, we will compare the word unto a seed. Now, if ye give place, that a seed may be planted in your heart, behold, if it be a true seed, or a good seed, if ye do not cast it out by your unbelief, that ye will resist the Spirit of the Lord, behold it will begin to swell within your breasts; and when you feel these swelling motions, ye will begin to say within yourselves -- It must needs be that this is a good seed, or that the word is good, for it beginneth to enlarge my soul; yea, it beginneth to enlighten my understanding, yea, it beginneth to be delicious to me (emphasis added).

Please note how the good seed is described in this verse as enlarging, as enlightening, and as delicious.
The Prophet Joseph Smith used the sense of taste in a similar way to summarize a key point in his King Follett Sermon, given in April of 1844.

This is good doctrine. It tastes good. I can taste the principles of eternal life, and so can you . . . . You say honey is sweet, and so do I. I can also taste the spirit of eternal life. I know it is good; and when I tell you of these things which were given me by inspiration of the Holy Spirit, you are bound to receive them as sweet, and rejoice more and more (Teachings of the Prophet Joseph Smith, Section Six, 1843-1844, p. 355, emphasis added).

Hence, the Prophet Joseph relates our ability to taste to the importance of pondering upon and savoring the sweetness of the Savior's saving doctrines.
My purpose this afternoon is to describe and discuss and testify of one of the most delicious doctrines of the restored gospel -- the doctrine of the redeeming and the enabling powers of the atonement of Jesus Christ. And I hope to place particular emphasis upon the enabling power of the atonement. I have been most prayerful and serious about preparing my presentation for today. I yearn and invite and pray for the companionship of the Holy Ghost to be with me and with you as we visit together for these few minutes about this sacred subject.
THE JOURNEY OF LIFE
The framework for my message today is a statement by President David O. McKay. He summarized the overarching purpose of the gospel of the Savior in these terms:

. . . the purpose of the gospel is . . . to make bad men good and good men better, and to change human nature (from the film Every Member a Missionary, as acknowledged by Franklin D. Richards, CR, October 1965, pp. 136-137; see also Brigham Young, JD 8:130 [22 July 1860]).

Thus, the journey of a lifetime is to progress from bad to good to better and to experience the mighty change of heart--and to have our fallen natures changed.
May I suggest that the Book of Mormon is our handbook of instructions as we travel the pathway from bad to good to better and to have our hearts changed. Please turn with me to Mosiah 3:19. In this verse King Benjamin teaches about the journey of mortality and about the role of the atonement in successfully navigating that journey.

For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord . . . (emphasis added).

Now I want to stop at this point and draw our attention to two specific phrases. First, consider "and putteth off the natural man." Let me suggest to you that President McKay was fundamentally talking about putting off the natural man when he said, "The purpose of the gospel is to make bad men good." Now I do not believe the word "bad" in this statement by President McKay connotes only wicked, awful, horrible, or inherently evil. Rather, I think he was suggesting that the journey from bad to good is the process of putting off the natural man or the natural woman in each of us. In mortality we all are tempted by the flesh. The very elements out of which our bodies were created are by nature fallen and ever subject to the pull of sin, corruption, and death. And we can increase our capacity to overcome the desires of the flesh and temptations, as described in this verse, "through the atonement of Christ." When we make mistakes, as we transgress and sin, we are able to overcome such weakness through the redeeming and cleansing power of the atonement of Jesus Christ. As we frequently sing in preparation to partake of the emblems of the sacrament:

His precious blood he freely spilt;
His life he freely gave,
A sinless sacrifice for guilt,
A dying world to save."How Great the Wisdom and the Love," Hymns of The
Church of Jesus Christ of Latter-day Saints, 1985, #195)

Now, please notice the next line in Mosiah 3:19: "and becometh a saint." May I suggest this phrase describes the continuation and second phase of life's journey as outlined by President McKay. "The purpose of the gospel is to make bad men good"--or, in other words, put off the natural man--"and good men better"--or, in other words, become more like a saint. Now, brothers and sisters, I believe this second part of the journey, this process of going from good to better, is a topic about which we do not study or teach frequently enough nor understand adequately.
If I were to emphasize one overarching point this afternoon, it would be this. I suspect that you and I are much more familiar with the nature of the redeeming power of the atonement than we are with the enabling power of the atonement. It is one thing to know that Jesus Christ came to earth to die for us. That is fundamental and foundational to the doctrine of Christ. But we also need to appreciate that the Lord desires, through His atonement and by the power of the Holy Ghost, to live in us--not only to direct us but also to empower us. I think most of us know that when we do things wrong, when we need help to overcome the effects of sin in our lives, the Savior has paid the price and made it possible for us to be made clean through His redeeming power. Most of us clearly understand that the atonement is for sinners. I am not so sure, however, that we know and understand that the atonement is also for saints--for good men and women who are obedient and worthy and conscientious and who are striving to become better and serve more faithfully. I frankly do not think many of us "get it" concerning this enabling and strengthening aspect of the atonement, and I wonder if we mistakenly believe we must make the journey from good to better and become a saint all by ourselves, through sheer grit, willpower, and discipline, and with our obviously limited capacities.
Brothers and sisters, the gospel of the Savior is not simply about avoiding bad in our lives; it is also essentially about doing and becoming good. And the atonement provides help for us to overcome and avoid bad and to do and become good. There is help from the Savior for the entire journey of life--from bad to good to better and to change our very nature. Indeed, this doctrine tastes good.
I am not trying to suggest that the redeeming and enabling powers of the atonement are separate and discrete. Rather, these two dimensions of the atonement are connected and complementary; they both need to be operational during all phases of the journey of life. And it is eternally important for all of us to recognize that both of these essential elements of the journey of life--both putting off the natural man and becoming a saint, both overcoming bad and becoming good--are accomplished through the power of the atonement. Individual willpower, personal determination and motivation, and effective planning and goal setting are necessary but ultimately insufficient to triumphantly complete this mortal journey. Truly, we must come to rely upon "the merits, and mercy, and grace of the Holy Messiah" (2 Nephi 2:8).
GRACE AND THE ENABLING POWER OF THE ATONEMENT
I now want to describe in greater detail the enabling power of the atonement. Brothers and sisters, please notice the use of the word "grace" in the verse from 2 Nephi to which we just referred. In the Bible Dictionary in our scriptures, we learn that the word "grace" frequently is used in the scriptures to connote "enabling power." On page 697, under the word "grace," we read:

A word that occurs frequently in the New Testament, especially in the writings of Paul. The main idea of the word is divine means of help or strength, given through the bounteous mercy and love of Jesus Christ.
It is through the grace of the Lord Jesus, made possible by his atoning sacrifice, that mankind will be raised in immortality, every person receiving his body from the grave in a condition of everlasting life.

Now, please note these next sentences:

It is likewise through the grace of the Lord that individuals, through faith in the atonement of Jesus Christ and repentance of their sins, receive strength and assistance to do good works that they otherwise would not be able to maintain if left to their own means. This grace is an enabling power that allows men and women to lay hold on eternal life and exaltation after they have expended their own best efforts (emphasis added).

That is, grace represents that divine assistance or heavenly help each of us will desperately need to qualify for the celestial kingdom. Thus, the enabling power of the atonement strengthens us to do and be good and serve beyond our own individual desire and natural capacity. In my personal scripture study, I often insert the term "enabling power" whenever I encounter the word grace. Consider, for example, this verse with which we are all familiar in 2 Nephi, chapter 25, verse 23: ". . . for we know that it is by grace that we are saved, after all we can do."
Now let's review this verse one more time:

. . . for we know that it is by grace [the enabling and strengthening power of the atonement of Christ] that we are saved, after all we can do.

I believe we can learn much about this vital aspect of the atonement if we will insert "enabling and strengthening power" each time we find the word grace in the scriptures. ILLUSTRATIONS AND IMPLICATIONS
The journey of a lifetime, as described by President McKay, is to go from bad to good to better and to have our very natures changed. And the Book of Mormon is replete with examples of disciples and prophets who knew and understood and were transformed by the enabling power of the atonement in making that journey. May I suggest, brothers and sisters, that as we come to better understand this sacred power, our gospel perspective will be greatly enlarged and enriched. Such a perspective will change us in remarkable ways.
Nephi is an example of one who knew and understood and relied upon the enabling power of the Savior. In 1 Nephi chapter 7 we recall that the sons of Lehi had returned to Jerusalem to enlist Ishmael and his household in their cause. Laman and others in the party traveling with Nephi from Jerusalem back to the wilderness rebelled, and Nephi exhorted his brethren to have faith in the Lord. It was at this point in their trip that Nephi's brothers bound him with cords and planned his destruction. Now please note Nephi's prayer in verse 17:

O Lord, according to my faith which is in thee, wilt thou deliver me from the hands of my brethren; yea, even give me strength that I may burst these bands with which I am bound (emphasis added).

Now brothers and sisters, do you know what I likely would have prayed for if I had been tied up by my brothers? My prayer would have included a request for something bad to happen to my brothers and ended with the phrase "wilt thou deliver me from the hands of my brethren" or, in other words, "Please get me out of this mess, NOW!" It is especially interesting to me that Nephi did not pray, as I probably would have prayed, to have his circumstances changed. Rather, he prayed for the strength to change his circumstances. And may I suggest that he prayed in this manner precisely because he knew and understood and had experienced the enabling power of the atonement of the Savior.
I personally do not believe the bands with which Nephi was bound just magically fell from his hands and wrists. Rather, I suspect he was blessed with both persistence and personal strength beyond his natural capacity, that he then "in the strength of the Lord" (Mosiah 9:17) worked and twisted and tugged on the cords and ultimately and literally was enabled to break the bands.
Brothers and sisters, the implication of this episode for each of us is quite straightforward. As you and I come to understand and employ the enabling power of the atonement in our personal lives, we will pray and seek for strength to change our circumstances rather than praying for our circumstances to be changed. We will become agents who act rather than objects that are acted upon (2 Nephi 2:14).
Consider the example in the twenty-fourth chapter of the Book of Mosiah as Alma and his people are being persecuted by Amulon. As recorded in verse 14, the voice of the Lord came to these good people in their afflictions and indicated:

And I will ease the burdens which are put upon your shoulders, that even you cannot feel them upon your backs.

Now if I had been one of Alma's people and received that particular assurance, my response likely would have been, "I thank thee, and please hurry!" But notice in verse 15 the process the Lord used to lighten the burden.

And now it came to pass that the burdens which were laid upon Alma and his brethren were made light; yea, the Lord did strengthen them that they could bear up their burdens with ease, and they did submit cheerfully and with patience to all the will of the Lord (emphasis added).

Brothers and sisters, what was changed in this episode? It was not the burden that changed; the challenges and difficulties of persecution were not immediately removed from the people. But Alma and his followers were strengthened, and their increased capacity and strength made the burdens they bore lighter. These good people were empowered through the atonement to act as agents and impact their circumstances--and "in the strength of the Lord," Alma and his people were then directed to safety in the land of Zarahemla.
Now some of you may be legitimately wondering, "Brother Bednar, what makes you think the episode with Alma and his people is an example of the enabling power of the atonement?" I believe the answer to your question is found in a comparison of Mosiah 3:19 and Mosiah 24:15. Let's resume reading in Mosiah 3:19 where we previously had stopped:

. . . and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father (emphasis added).

As we progress in the journey of mortality from bad to good to better, as we put off the natural man or woman in each of us, and as we strive to become saints and have our very natures changed, then the attributes detailed in this verse increasingly should describe the type of person you and I are becoming. We will become more childlike, more submissive, more patient, and more willing to submit. Now compare these characteristics in Mosiah 3:19 with those used to describe Alma and his people in the latter part of verse 15 in Mosiah 24:

. . . and they did submit cheerfully and with patience to all the will of the Lord (emphasis added).

I find the parallels between the attributes described in these verses striking and an indication that Alma's good people were becoming a better people through the enabling power of the atonement of Christ the Lord.
We are all familiar with the story of Alma and Amulek contained in Alma 14. In this episode many faithful saints had been put to death by fire, and these two servants of the Lord had been imprisoned and beaten. Please consider this petition contained in verse 26 offered by Alma as he prayed in prison:

O Lord, give us strength according to our faith which is in Christ, even unto deliverance (emphasis added).

Here again we see reflected in his request Alma's understanding of and confidence in the enabling power of the atonement. Now note the result of this prayer, as described in the latter part of verse 26 and in verse 28:

And they [Alma and Amulek] broke the cords with which they were bound; and when the people saw this, they began to flee, for the fear of destruction had come upon them.
And Alma and Amulek came forth out of the prison, and they were not hurt; for the Lord had granted unto them power, according to their faith which was in Christ (emphasis added).

Once again the enabling power is evident as good people struggle against evil and strive to become even better and serve more effectively "in the strength of the Lord" (Mosiah 9:17).
Let me present one final example from the Book of Mormon. In Alma 31, Alma is directing a mission to reclaim the apostate Zoramites. You will recall that in this chapter we learn about the Rameumptom and the prescribed and prideful prayer offered by the Zoramites. Please notice the plea for strength in Alma's personal prayer, as described in verse 31:

O Lord, wilt thou grant unto me that I may have strength, that I may suffer with patience these afflictions which shall come upon me, because of the iniquity of this people (emphasis added).

In verse 33 Alma also prays that his missionary companions will receive a similar blessing:

Wilt thou grant unto them that they may have strength, that they may bear their afflictions which shall come upon them because of the iniquities of this people (emphasis added).

Again we observe that Alma did not pray to have his afflictions removed. He knew he was an agent of the Lord, and he prayed for the power to act and affect his situation.
The key point of this example is contained in the final verse of Alma 31, verse 38:

. . . yea, and he also gave them strength, that they should suffer no manner of afflictions, save it were swallowed up in the joy of Christ. Now this was according to the prayer of Alma; and this because he prayed in faith (emphasis added).

No, the afflictions were not removed. But Alma and his companions were strengthened and blessed through the enabling power of the atonement to "suffer no manner of afflictions, save it were swallowed up in the joy of Christ." What a marvelous blessing. And what a lesson each of us should learn.
Examples of the enabling power are not found only in the scriptures. Daniel W. Jones was born in 1830 in Missouri, and he joined the Church in California in 1851. In 1856 he participated in the rescue of handcart companies that were stranded in Wyoming by severe storms. After the rescue party found the suffering saints, provided what immediate comfort they could, and made arrangements for the sick and the feeble to be transported to Salt Lake City, Daniel and several other young men volunteered to remain with and safeguard the company's possessions. The food and supplies left with Daniel and his colleagues were, to say the least, meager and were rapidly expended. I will now quote from Daniel Jones' personal journal and his description of the events that followed.

Game soon became so scarce that we could kill nothing. We ate all the poor meat; one would get hungry eating it. Finally that was all gone, nothing now but hides were left. We made a trial of them. A lot was cooked and eaten without any seasoning and it made the whole company sick. Many were so turned against the stuff that it made them sick even to think of it.
. . . Things looked dark, for nothing remained but the poor raw hides taken from starved cattle. We asked the Lord to direct us what to do. The brethren did not murmur, but felt to trust in God. We had cooked the hide, after soaking and scraping the hair off until it was soft and then ate it, glue and all. This made it rather inclined to stay with us longer than we desired. Finally I was impressed how to fix the stuff and gave the company advice, telling them how to cook it; for them to scorch and scrape the hair off; this had a tendency to kill and purify the bad taste that scalding gave it. After scraping, boil one hour in plenty of water, throwing the water away which had extracted all the glue, then wash and scrape the hide thoroughly, washing in cold water, then boil to a jelly and let it get cold, and then eat with a little sugar sprinkled on it. This was considerable trouble, but we had little else to do and it was better than starving. (Daniel W. Jones, Forty Years Among the Indians, pg. 81)

All that I have read thus far is a preparation for the next line from Daniel W. Jones' journal. It illustrates how those pioneer saints may have known something about the enabling power of the atonement that we, in our prosperity and ease, are not as quick to understand:

We asked the Lord to bless our stomachs and adapt them to this food (Ibid., emphasis added).

My dear brothers and sisters, I know what I would have prayed for in those circumstances. I would have prayed for something else to eat. "Heavenly Father, please send me a quail or a buffalo." It never would have occurred to me to pray that my stomach would be strengthened and adapted to what we already had. What did Daniel W. Jones know? He knew about the enabling power of the atonement of Jesus Christ. He did not pray that his circumstances would be changed. He prayed that he would be strengthened to deal with his circumstances. Just as Nephi, Amulek, and Alma and his people were strengthened, Daniel W. Jones had the spiritual insight to know what to ask for in that prayer.

We hadn't the faith to ask him to bless the raw-hide, for it was "hard stock." On eating now all seemed to relish the feast. We were three days without eating before this second attempt was made. We enjoyed this sumptuous fare for six weeks. (Ibid., pp. 81-82).

Thus, for Daniel and his associates, this delicious doctrine provided both physical and spiritual nourishment.
The enabling power of the atonement of Christ strengthens us to do things we could never do on our own. Sometimes I wonder if in our latter-day world of ease--in our world of microwave ovens and cell phones and air-conditioned cars and comfortable homes--I wonder if we ever learn to acknowledge our daily dependence upon the enabling power of the atonement. The greatest lessons I have learned about the enabling power have come from the quiet example of my wife in our own home. I watched her persevere through intense and continuous morning sickness and vomiting during each of her three pregnancies. She literally was sick all day every day for eight months with each pregnancy. That challenge was never removed from her. But together we prayed that she would be strengthened, and she indeed was blessed through the enabling power of the atonement to do physically what in her own power she could not do. Sister Bednar is a remarkably capable and competent woman, and over the years I have seen how she has been magnified to handle the mocking and scorn that come from a secular society when a Latter-day Saint woman heeds prophetic counsel and makes the family and home and the nurturing of children her highest priorities. In today's world, a righteous woman and mother in Zion will need both the enabling power of the atonement and priesthood support. I thank and pay tribute to Susan for helping me to learn such invaluable lessons.
In Alma chapter 7 we learn how and why the Savior is able to provide the enabling power, beginning with verse 11:

And he shall go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith he will take upon him the pains and the sicknesses of his people (emphasis added).

Thus, the Savior has suffered not just for our iniquities but also for the inequality, the unfairness, the pain, the anguish, and the emotional distress that so frequently beset us. Additional detail is described in verse 12:

And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities (emphasis added).

There is no physical pain, no anguish of soul, no suffering of spirit, no infirmity or weakness that you or I ever experience during our mortal journey that the Savior did not experience first. You and I in a moment of weakness may cry out, "No one understands. No one knows." No human being, perhaps, knows. But the Son of God perfectly knows and understands, for He felt and bore our burdens before we ever did. And because He paid the ultimate price and bore that burden, He has perfect empathy and can extend to us His arm of mercy in so many phases of our life. He can reach out, touch, and succor--literally run to us--and strengthen us to be more than we could ever be and help us to do that which we could never do through relying only upon our own power.
Perhaps now we can more fully understand and appreciate the lesson of Matthew 11:28-30:

Come unto me, all ye that labour and are heavy laden, and I will give you rest.
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
For my yoke is easy, and my burden is light.

I express my appreciation for the infinite and eternal sacrifice of the Lord Jesus Christ. The atonement is not only for people who have done bad things and are trying to be good. It is also for good people who are trying to become better and serve faithfully and who yearn for an ongoing and mighty change of heart. Indeed, "in the strength of the Lord" (Mosiah 9:17) we can do and overcome all things. Brothers and sisters, truly this is precious and delicious doctrine.
Later this year I will celebrate my fiftieth birthday. I can think of no person or knowledge or influence or event that has had a greater impact upon me during my half century of mortality than the doctrines I have attempted to discuss this afternoon. I pray that you will learn and understand and appreciate and apply this essential doctrine early in your lives. I know the Savior lives. I have experienced both His redeeming and enabling power, and I witness that these powers are real and available to each of us. I know He directs the affairs of this Church. I know apostles and prophets authoritatively act for and in behalf of the Lord Jesus Christ. These things I know to be true and so testify in the name of Jesus Christ, amen.

http://www2.byui.edu/Presentations/Transcripts/Devotionals/2002_01_08_Bednar.htm

Forget Me Not

Forget Me Not
October 2011                                                             

Dieter F. Uchtdorf
Second Counselor in the First Presidency

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It is my prayer and blessing that you will never forget that you are truly precious daughters in God’s kingdom.

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My dear sisters, what a joy it is to be with you today. I always look forward to this annual general Relief Society meeting and the excellent messages given here. Thank you, sisters. It is a precious honor for me to be assigned by President Thomas S. Monson to speak today and to add a few thoughts addressing the sisters of the Church.

A while ago I was walking through a beautiful garden with my wife and daughter. I marveled at the glory and beauty of God’s creation. And then I noticed, among all the glorious blooms, the tiniest flower. I knew the name of this flower because since I was a child I have had a tender connection to it. The flower is called forget-me-not.

I’m not exactly sure why this tiny flower has meant so much to me over the years. It does not attract immediate attention; it is easy to overlook among larger and more vibrant flowers; yet it is just as beautiful, with its rich color that mirrors that of the bluest skies—perhaps this is one reason why I like it so much.

And there is the haunting plea of its name. There is a German legend that just as God had finished naming all the plants, one was left unnamed. A tiny voice spoke out, “Forget me not, O Lord!” And God replied that this would be its name.

Tonight I would like to use this little flower as a metaphor. The five petals of the little forget-me-not flower prompt me to consider five things we would be wise never to forget.

First, forget not to be patient with yourself.

I want to tell you something that I hope you will take in the right way: God is fully aware that you and I are not perfect.

Let me add: God is also fully aware that the people you think are perfect are not.

And yet we spend so much time and energy comparing ourselves to others—usually comparing our weaknesses to their strengths. This drives us to create expectations for ourselves that are impossible to meet. As a result, we never celebrate our good efforts because they seem to be less than what someone else does.

Everyone has strengths and weaknesses.

It’s wonderful that you have strengths.

And it is part of your mortal experience that you do have weaknesses.

God wants to help us to eventually turn all of our weaknesses into strengths,¹ but He knows that this is a long-term goal. He wants us to become perfect,² and if we stay on the path of discipleship, one day we will. It’s OK that you’re not quite there yet. Keep working on it, but stop punishing yourself.

Dear sisters, many of you are endlessly compassionate and patient with the weaknesses of others. Please remember also to be compassionate and patient with yourself.

In the meantime, be thankful for all the small successes in your home, your family relationships, your education and livelihood, your Church participation and personal improvement. Like the forget-me-nots, these successes may seem tiny to you and they may go unnoticed by others, but God notices them and they are not small to Him. If you consider success to be only the most perfect rose or dazzling orchid, you may miss some of life’s sweetest experiences.

For example, insisting that you have a picture-perfect family home evening each week—even though doing so makes you and everyone around you miserable—may not be the best choice. Instead, ask yourself, “What could we do as a family that would be enjoyable and spiritual and bring us closer together?” That family home evening—though it may be modest in scope and execution—may have far more positive long-term results.

Our journey toward perfection is long, but we can find wonder and delight in even the tiniest steps in that journey.

Second, forget not the difference between a good sacrifice and a foolish sacrifice.

An acceptable sacrifice is when we give up something good for something of far greater worth.

Giving up a little sleep to help a child who is having a nightmare is a good sacrifice. We all know this. Staying up all night, jeopardizing our own health, to make the perfect accessory for a daughter’s Sunday outfit may not be such a good sacrifice.

Dedicating some of our time to studying the scriptures or preparing to teach a lesson is a good sacrifice. Spending many hours stitching the title of the lesson into homemade pot holders for each member of your class perhaps may not be.

Every person and situation is different, and a good sacrifice in one instance might be a foolish sacrifice in another.

How can we tell the difference for our own situation? We can ask ourselves, “Am I committing my time and energies to the things that matter most?” There are so many good things to do, but we can’t do all of them. Our Heavenly Father is most pleased when we sacrifice something good for something far greater with an eternal perspective. Sometimes, that may even mean nurturing small but beautiful forget-me-not flowers instead of a large garden of exotic blooms.

Third, forget not to be happy now.

In the beloved children’s story Charlie and the Chocolate Factory, the mysterious candy maker Willy Wonka hides a golden ticket in five of his candy bars and announces that whoever finds one of the tickets wins a tour of his factory and a lifetime supply of chocolate.

Written on each golden ticket is this message: “Greetings to you, the lucky finder of this Golden Ticket … ! Tremendous things are in store for you! Many wonderful surprises await you! … Mystic and marvelous surprises … will … delight, … astonish, and perplex you.”³

In this classic children’s story, people all over the world desperately yearn to find a golden ticket. Some feel that their entire future happiness depends on whether or not a golden ticket falls into their hands. In their anxiousness, people begin to forget the simple joy they used to find in a candy bar. The candy bar itself becomes an utter disappointment if it does not contain a golden ticket.

So many people today are waiting for their own golden ticket—the ticket that they believe holds the key to the happiness they have always dreamed about. For some, the golden ticket may be a perfect marriage; for others, a magazine-cover home or perhaps freedom from stress or worry.

There is nothing wrong with righteous yearnings—we hope and seek after things that are “virtuous, lovely, or of good report or praiseworthy.”⁴ The problem comes when we put our happiness on hold as we wait for some future event—our golden ticket—to appear.

One woman wanted more than anything else to marry a righteous priesthood holder in the temple and be a mother and a wife. She had dreamed about this all her life, and oh, what a wonderful mother and loving wife she would be. Her home would be filled with loving-kindness. Never a bitter word would be spoken. The food would never burn. And her children, instead of hanging out with their friends, would prefer to spend their evenings and weekends with Mom and Dad.

This was her golden ticket. It was the one thing upon which she felt her whole existence depended. It was the one thing in all the world for which she most desperately yearned.

But it never happened. And, as the years went on, she became more and more withdrawn, bitter, and even angry. She could not understand why God would not grant her this righteous desire.

She worked as an elementary school teacher, and being around children all day long simply reminded her that her golden ticket had never appeared. As the years passed she became more disappointed and withdrawn. People didn’t like being around her and avoided her whenever they could. She even took her frustration out on the children at school. She found herself losing her temper, and she swung between fits of anger and desperate loneliness.

The tragedy of this story is that this dear woman, in all her disappointment about her golden ticket, failed to notice the blessings she did have. She did not have children in her home, but she was surrounded by them in her classroom. She was not blessed with a family, but the Lord had given her an opportunity few people have—the chance to influence for good the lives of hundreds of children and families as a teacher.

The lesson here is that if we spend our days waiting for fabulous roses, we could miss the beauty and wonder of the tiny forget-me-nots that are all around us.

This is not to say that we should abandon hope or temper our goals. Never stop striving for the best that is within you. Never stop hoping for all of the righteous desires of your heart. But don’t close your eyes and hearts to the simple and elegant beauties of each day’s ordinary moments that make up a rich, well-lived life.

The happiest people I know are not those who find their golden ticket; they are those who, while in pursuit of worthy goals, discover and treasure the beauty and sweetness of the everyday moments. They are the ones who, thread by daily thread, weave a tapestry of gratitude and wonder throughout their lives. These are they who are truly happy.

Fourth, forget not the “why” of the gospel.

Sometimes, in the routine of our lives, we unintentionally overlook a vital aspect of the gospel of Jesus Christ, much as one might overlook a beautiful, delicate forget-me-not. In our diligent efforts to fulfill all of the duties and obligations we take on as members of the Church, we sometimes see the gospel as a long list of tasks that we must add to our already impossibly long to-do list, as a block of time that we must somehow fit into our busy schedules. We focus on what the Lord wants us to do and how we might do it, but we sometimes forget why.

My dear sisters, the gospel of Jesus Christ is not an obligation; it is a pathway, marked by our loving Father in Heaven, leading to happiness and peace in this life and glory and inexpressible fulfillment in the life to come. The gospel is a light that penetrates mortality and illuminates the way before us.

While understanding the “what” and the “how” of the gospel is necessary, the eternal fire and majesty of the gospel springs from the “why.” When we understand why our Heavenly Father has given us this pattern for living, when we remember why we committed to making it a foundational part of our lives, the gospel ceases to become a burden and, instead, becomes a joy and a delight. It becomes precious and sweet.

Let us not walk the path of discipleship with our eyes on the ground, thinking only of the tasks and obligations before us. Let us not walk unaware of the beauty of the glorious earthly and spiritual landscapes that surround us.

My dear sisters, seek out the majesty, the beauty, and the exhilarating joy of the “why” of the gospel of Jesus Christ.

The “what” and “how” of obedience mark the way and keep us on the right path. The “why” of obedience sanctifies our actions, transforming the mundane into the majestic. It magnifies our small acts of obedience into holy acts of consecration.

Fifth, forget not that the Lord loves you.

As a child, when I would look at the little forget-me-nots, I sometimes felt a little like that flower—small and insignificant. I wondered if I would be forgotten by my family or by my Heavenly Father.

Years later I can look back on that young boy with tenderness and compassion. And I do know now—I was never forgotten.

And I know something else: as an Apostle of our Master, Jesus Christ, I proclaim with all the certainty and conviction of my heart—neither are you!

You are not forgotten.

Sisters, wherever you are, whatever your circumstances may be, you are not forgotten. No matter how dark your days may seem, no matter how insignificant you may feel, no matter how overshadowed you think you may be, your Heavenly Father has not forgotten you. In fact, He loves you with an infinite love.

Just think of it: You are known and remembered by the most majestic, powerful, and glorious Being in the universe! You are loved by the King of infinite space and everlasting time!

He who created and knows the stars knows you and your name—you are the daughters of His kingdom. The Psalmist wrote:

“When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;

“What is man, that thou art mindful of him? …

“For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.”⁵

God loves you because you are His child. He loves you even though at times you may feel lonely or make mistakes.

The love of God and the power of the restored gospel are redemptive and saving. If you will only allow His divine love into your life, it can dress any wound, heal any hurt, and soften any sorrow.

My dear Relief Society sisters, you are closer to heaven than you suppose. You are destined for more than you can possibly imagine. Continue to increase in faith and personal righteousness. Accept the restored gospel of Jesus Christ as your way of life. Cherish the gift of activity in this great and true Church. Treasure the gift of service in the blessed organization of Relief Society. Continue to strengthen homes and families. Continue to seek out and help others who need your and the Lord’s help.

Sisters, there is something inspiring and sublime about the little forget-me-not flower. I hope it will be a symbol of the little things that make your lives joyful and sweet. Please never forget that you must be patient and compassionate with yourselves, that some sacrifices are better than others, that you need not wait for a golden ticket to be happy. Please never forget that the “why” of the gospel of Jesus Christ will inspire and uplift you. And never forget that your Heavenly Father knows, loves, and cherishes you.

Thank you for who you are. Thank you for the countless acts of love and service you offer up to so many. Thank you for all that you will yet do to bring the joy of the gospel of Jesus Christ to families, to the Church, to your communities, and to the nations of the world.

Sisters, we love you. It is my prayer and blessing that you will never forget that you are truly precious daughters in God’s kingdom, in the sacred name of our beloved Savior, Jesus Christ, amen.

Show References

1. 1. See Ether 12:27.
2. 2. See 3 Nephi 12:48.
3. 3. Roald Dahl, Charlie and the Chocolate Factory (1964), 55–56.
4. 4. Articles of Faith 1:13.
5. 5. Psalm 8:3–5.

 

http://www.lds.org/broadcasts/article/general-relief-society-meeting/2011/09/forget-me-not?lang=eng

Beware of Pride

Beware of Pride
April 1989                          

Ezra Taft Benson
President of the Church

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My beloved brethren and sisters, I rejoice to be with you in another glorious general conference of the Church. How grateful I am for the love, prayers, and service of the devoted members of the Church throughout the world.

 

May I commend you faithful Saints who are striving to flood the earth and your lives with the Book of Mormon. Not only must we move forward in a monumental manner more copies of the Book of Mormon, but we must move boldly forward into our own lives and throughout the earth more of its marvelous messages.

 

This sacred volume was written for us—for our day. Its scriptures are to be likened unto ourselves. (See 1 Ne. 19:23.)

 

The Doctrine and Covenants tells us that the Book of Mormon is the “record of a fallen people.” (D&C 20:9.) Why did they fall? This is one of the major messages of the Book of Mormon. Mormon gives the answer in the closing chapters of the book in these words: “Behold, the pride of this nation, or the people of the Nephites, hath proven their destruction.” (Moro. 8:27.) And then, lest we miss that momentous Book of Mormon message from that fallen people, the Lord warns us in the Doctrine and Covenants, “Beware of pride, lest ye become as the Nephites of old.” (D&C 38:39.)

I earnestly seek an interest in your faith and prayers as I strive to bring forth light on this Book of Mormon message—the sin of pride. This message has been weighing heavily on my soul for some time. I know the Lord wants this message delivered now.

 

In the premortal council, it was pride that felled Lucifer, “a son of the morning.” (2 Ne. 24:12–15; see also D&C 76:25–27; Moses 4:3.) At the end of this world, when God cleanses the earth by fire, the proud will be burned as stubble and the meek shall inherit the earth. (See 3 Ne. 12:5, 3 Ne. 25:1; D&C 29:9; JS—H 1:37; Mal. 4:1.)

 

Three times in the Doctrine and Covenants the Lord uses the phrase “beware of pride,” including a warning to the second elder of the Church, Oliver Cowdery, and to Emma Smith, the wife of the Prophet. (D&C 23:1; see also D&C 25:14; D&C 38:39.)

 

Pride is a very misunderstood sin, and many are sinning in ignorance. (See Mosiah 3:11; 3 Ne. 6:18.) In the scriptures there is no such thing as righteous pride—it is always considered a sin. Therefore, no matter how the world uses the term, we must understand how God uses the term so we can understand the language of holy writ and profit thereby. (See 2 Ne. 4:15; Mosiah 1:3–7; Alma 5:61.)

 

Most of us think of pride as self-centeredness, conceit, boastfulness, arrogance, or haughtiness. All of these are elements of the sin, but the heart, or core, is still missing.

 

The central feature of pride is enmity—enmity toward God and enmity toward our fellowmen. Enmity means “hatred toward, hostility to, or a state of opposition.” It is the power by which Satan wishes to reign over us.

 

Pride is essentially competitive in nature. We pit our will against God’s. When we direct our pride toward God, it is in the spirit of “my will and not thine be done.” As Paul said, they “seek their own, not the things which are Jesus Christ’s.” (Philip. 2:21.)

 

Our will in competition to God’s will allows desires, appetites, and passions to go unbridled. (See Alma 38:12; 3 Ne. 12:30.)

 

The proud cannot accept the authority of God giving direction to their lives. (See Hel. 12:6.) They pit their perceptions of truth against God’s great knowledge, their abilities versus God’s priesthood power, their accomplishments against His mighty works.

 

Our enmity toward God takes on many labels, such as rebellion, hard-heartedness, stiff-neckedness, unrepentant, puffed up, easily offended, and sign seekers. The proud wish God would agree with them. They aren’t interested in changing their opinions to agree with God’s.

 

Another major portion of this very prevalent sin of pride is enmity toward our fellowmen. We are tempted daily to elevate ourselves above others and diminish them. (See Hel. 6:17; D&C 58:41.)

 

The proud make every man their adversary by pitting their intellects, opinions, works, wealth, talents, or any other worldly measuring device against others. In the words of C. S. Lewis: “Pride gets no pleasure out of having something, only out of having more of it than the next man. … It is the comparison that makes you proud: the pleasure of being above the rest. Once the element of competition has gone, pride has gone.” (Mere Christianity, New York: Macmillan, 1952, pp. 109–10.)

 

In the pre-earthly council, Lucifer placed his proposal in competition with the Father’s plan as advocated by Jesus Christ. (See Moses 4:1–3.) He wished to be honored above all others. (See 2 Ne. 24:13.) In short, his prideful desire was to dethrone God. (See D&C 29:36; D&C 76:28.)

 

The scriptures abound with evidences of the severe consequences of the sin of pride to individuals, groups, cities, and nations. “Pride goeth before destruction.” (Prov. 16:18.) It destroyed the Nephite nation and the city of Sodom. (See Moro. 8:27; Ezek. 16:49–50.)

 

It was through pride that Christ was crucified. The Pharisees were wroth because Jesus claimed to be the Son of God, which was a threat to their position, and so they plotted His death. (See John 11:53.)

Saul became an enemy to David through pride. He was jealous because the crowds of Israelite women were singing that “Saul hath slain his thousands, and David his ten thousands.” (1 Sam. 18:6–8.)

 

The proud stand more in fear of men’s judgment than of God’s judgment. (See D&C 3:6–7; D&C 30:1–2; D&C 60:2.) “What will men think of me?” weighs heavier than “What will God think of me?”

 

King Noah was about to free the prophet Abinadi, but an appeal to his pride by his wicked priests sent Abinadi to the flames. (See Mosiah 17:11–12.) Herod sorrowed at the request of his wife to behead John the Baptist. But his prideful desire to look good to “them which sat with him at meat” caused him to kill John. (Matt. 14:9; see also Mark 6:26.)

 

Fear of men’s judgment manifests itself in competition for men’s approval. The proud love “the praise of men more than the praise of God.” (John 12:42–43.) Our motives for the things we do are where the sin is manifest. Jesus said He did “always those things” that pleased God. (John 8:29.) Would we not do well to have the pleasing of God as our motive rather than to try to elevate ourselves above our brother and outdo another?

 

Some prideful people are not so concerned as to whether their wages meet their needs as they are that their wages are more than someone else’s. Their reward is being a cut above the rest. This is the enmity of pride.

 

When pride has a hold on our hearts, we lose our independence of the world and deliver our freedoms to the bondage of men’s judgment. The world shouts louder than the whisperings of the Holy Ghost. The reasoning of men overrides the revelations of God, and the proud let go of the iron rod. (See 1 Ne. 8:19–28; 1 Ne. 11:25; 1 Ne. 15:23–24.)

 

Pride is a sin that can readily be seen in others but is rarely admitted in ourselves. Most of us consider pride to be a sin of those on the top, such as the rich and the learned, looking down at the rest of us. (See 2 Ne. 9:42.) There is, however, a far more common ailment among us—and that is pride from the bottom looking up. It is manifest in so many ways, such as faultfinding, gossiping, backbiting, murmuring, living beyond our means, envying, coveting, withholding gratitude and praise that might lift another, and being unforgiving and jealous.

 

Disobedience is essentially a prideful power struggle against someone in authority over us. It can be a parent, a priesthood leader, a teacher, or ultimately God. A proud person hates the fact that someone is above him. He thinks this lowers his position.

 

Selfishness is one of the more common faces of pride. “How everything affects me” is the center of all that matters—self-conceit, self-pity, worldly self-fulfillment, self-gratification, and self-seeking.

Pride results in secret combinations which are built up to get power, gain, and glory of the world. (See Hel. 7:5; Ether 8:9, 16, 22–23; Moses 5:31.) This fruit of the sin of pride, namely secret combinations, brought down both the Jaredite and the Nephite civilizations and has been and will yet be the cause of the fall of many nations. (See Ether 8:18–25.)

 

Another face of pride is contention. Arguments, fights, unrighteous dominion, generation gaps, divorces, spouse abuse, riots, and disturbances all fall into this category of pride.

 

Contention in our families drives the Spirit of the Lord away. It also drives many of our family members away. Contention ranges from a hostile spoken word to worldwide conflicts. The scriptures tell us that “only by pride cometh contention.” (Prov. 13:10; see also Prov. 28:25.)

 

The scriptures testify that the proud are easily offended and hold grudges. (See 1 Ne. 16:1–3.) They withhold forgiveness to keep another in their debt and to justify their injured feelings.

 

The proud do not receive counsel or correction easily. (See Prov. 15:10; Amos 5:10.) Defensiveness is used by them to justify and rationalize their frailties and failures. (See Matt. 3:9; John 6:30–59.)

The proud depend upon the world to tell them whether they have value or not. Their self-esteem is determined by where they are judged to be on the ladders of worldly success. They feel worthwhile as individuals if the numbers beneath them in achievement, talent, beauty, or intellect are large enough. Pride is ugly. It says, “If you succeed, I am a failure.”

 

If we love God, do His will, and fear His judgment more than men’s, we will have self-esteem.

Pride is a damning sin in the true sense of that word. It limits or stops progression. (See Alma 12:10–11.) The proud are not easily taught. (See 1 Ne. 15:3, 7–11.) They won’t change their minds to accept truths, because to do so implies they have been wrong.

 

Pride adversely affects all our relationships—our relationship with God and His servants, between husband and wife, parent and child, employer and employee, teacher and student, and all mankind. Our degree of pride determines how we treat our God and our brothers and sisters. Christ wants to lift us to where He is. Do we desire to do the same for others?

 

Pride fades our feelings of sonship to God and brotherhood to man. It separates and divides us by “ranks,” according to our “riches” and our “chances for learning.” (3 Ne. 6:12.) Unity is impossible for a proud people, and unless we are one we are not the Lord’s. (See Mosiah 18:21; D&C 38:27; D&C 105:2–4; Moses 7:18.)

 

Think of what pride has cost us in the past and what it is now costing us in our own lives, our families, and the Church.

 

Think of the repentance that could take place with lives changed, marriages preserved, and homes strengthened, if pride did not keep us from confessing our sins and forsaking them. (See D&C 58:43.)

Think of the many who are less active members of the Church because they were offended and their pride will not allow them to forgive or fully sup at the Lord’s table.

 

Think of the tens of thousands of additional young men and couples who could be on missions except for the pride that keeps them from yielding their hearts unto God. (See Alma 10:6; Hel. 3:34–35.)

Think how temple work would increase if the time spent in this godly service were more important than the many prideful pursuits that compete for our time.

 

Pride affects all of us at various times and in various degrees. Now you can see why the building in Lehi’s dream that represents the pride of the world was large and spacious and great was the multitude that did enter into it. (See 1 Ne. 8:26, 33; 1 Ne. 11:35–36.)

 

Pride is the universal sin, the great vice. Yes, pride is the universal sin, the great vice.

The antidote for pride is humility—meekness, submissiveness. (See Alma 7:23.) It is the broken heart and contrite spirit. (See 3 Ne. 9:20; 3 Ne. 12:19; D&C 20:37; D&C 59:8; Ps. 34:18; Isa. 57:15; Isa. 66:2.)

 

As Rudyard Kipling put it so well:

The tumult and the shouting dies;

The captains and the kings depart.

Still stands thine ancient sacrifice,

An humble and a contrite heart.

Lord God of Hosts, be with us yet,

Lest we forget, lest we forget.

 

God will have a humble people. Either we can choose to be humble or we can be compelled to be humble. Alma said, “Blessed are they who humble themselves without being compelled to be humble.” (Alma 32:16.)

 

Let us choose to be humble.

 

We can choose to humble ourselves by conquering enmity toward our brothers and sisters, esteeming them as ourselves, and lifting them as high or higher than we are. (See D&C 38:24; D&C 81:5; D&C 84:106.)

 

We can choose to humble ourselves by receiving counsel and chastisement. (See Jacob 4:10; Hel. 15:3; D&C 63:55; D&C 101:4–5; D&C 108:1; D&C 124:61, 84; D&C 136:31; Prov. 9:8.)

We can choose to humble ourselves by forgiving those who have offended us. (See 3 Ne. 13:11, 14; D&C 64:10.)

 

We can choose to humble ourselves by rendering selfless service. (See Mosiah 2:16–17.)

 

We can choose to humble ourselves by going on missions and preaching the word that can humble others. (See Alma 4:19; Alma 31:5; Alma 48:20.)

 

We can choose to humble ourselves by getting to the temple more frequently.

 

We can choose to humble ourselves by confessing and forsaking our sins and being born of God. (See D&C 58:43; Mosiah 27:25–26; Alma 5:7–14, 49.)

 

We can choose to humble ourselves by loving God, submitting our will to His, and putting Him first in our lives. (See 3 Ne. 11:11; 3 Ne. 13:33; Moro. 10:32.)

 

Let us choose to be humble. We can do it. I know we can.

 

My dear brethren and sisters, we must prepare to redeem Zion. It was essentially the sin of pride that kept us from establishing Zion in the days of the Prophet Joseph Smith. It was the same sin of pride that brought consecration to an end among the Nephites. (See 4 Ne. 1:24–25.)

 

Pride is the great stumbling block to Zion. I repeat: Pride is the great stumbling block to Zion.

 

We must cleanse the inner vessel by conquering pride. (See Alma 6:2–4; Matt. 23:25–26.)

 

We must yield “to the enticings of the Holy Spirit,” put off the prideful “natural man,” become “a saint through the atonement of Christ the Lord,” and become “as a child, submissive, meek, humble.” (Mosiah 3:19; see also Alma 13:28.)

 

That we may do so and go on to fulfill our divine destiny is my fervent prayer in the name of Jesus Christ, amen.

 

http://www.lds.org/general-conference/1989/04/beware-of-pride?lang=eng

My favorite scripture

Hebrews 4: 14-16

14 Seeing then that we have a great high priest, that is pased into the heavens, Jesus the Sone of God, let us hold fast our profession.

15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

Mountains to Climb Pres. Eyring April 2012 General Conference

This video really touched me.