Why I Believe: Evidence Fifty-Five: The Book of Mormon and the Psychological Impact of Gross Immorality Upon Individuals and Society”©

101 Reasons Why I Believe Joseph Smith was a Prophet.

Evidence Fifty-Five:

The Book of Mormon and the Psychological Impact of 

Gross Immorality Upon Individuals and Society” 

Living in a sex-saturated society, I have often contemplated the wisdom of a passage in the Book of Mormon. The prophet Jacob, Nephi’s younger brother, in an attempt to magnify his office (Jac. 2:2), calls the people together to speak to them. Jacob is grieved, he tells them, because they “are beginning to labor in sin”(2:5), even a “very abominable” sin. He is further grieved because of “the wickedness of their hearts.”(2:6.) He knows his people have come to hear “the word which healeth the wounded soul”(2:8), but he is under “strict command” to speak of their wickedness.(2:10).  He begins with a discussion of the sins of pride, thinking they are better than others, and their serious misuse of their prosperity and wealth, which should be used with the “intent to do good–to clothe the naked, and to feed the hungry, and to liberate the captive, and administer relief to the sick and afflicted.”(2:19)

But he has yet more on his mind– “grosser crimes” as he calls them.(2:22-23) They have justified and excused themselves of their “whoredoms”–including taking additional wives or concubines, by perverting scriptures written about David and Solomon. He went on to accuse them of being more wicked than the Lamanites, who kept the commandments concerning these things  given them by their father Lehi.(2:34) Then he utters this remarkable passage, of which there is no equal in the Bible:

Ye have broken the hearts of your tender wives, and lost the confidence of your children, because of your bad examples before them; and the sobbings of their hearts ascend up to God against you.  And because of the strictness of the word of God, which cometh down against you, many hearts died, pierced with deep wounds. (Jac. 2:35)

This passage strikes me as not only extremely important for our day; it also raises an interesting question about the author of the passage, especially the last phrase, “many hearts died, pierced with deep wounds.” It is common among Joseph’s critics to accuse him of possessing excessive sexual libido and a deficient character which led him into gross immorality. If he was so possessed, I ask where the sensitivity expressed in this passage came from? They would say it came from his own hypocritical heart. Having devoted myself for several years to produce an early study of his plural marriages, I do not believe it for a moment. Moreover, I have to ask, “What events may have transpired in his family life or near environment before he was the age of twenty-five, when this book was published, which may have so sensitized him? This, of course, is asked, from the critic’s view that Joseph Smith was the author of the Book of Mormon. But, I don’t believe that for a moment either. Nevertheless, I am not aware of any serious infidelity within Joseph’s immediate family which would have produced the understanding and deep feeling expressed in Jacob’s statement, and as far as I know we have no indication from him that any like event in his immediate society effected him deeply.

When one considers Jacob’s words without preconceptions and prejudice, the depth and poignancy of the psychological insight is staggering. Was Joseph Smith in and of himself, at age twenty-five, in possession of such wisdom?  I wonder, and as much as I respect him, I doubt. Here is what Neal A. Maxwell has written about the Jacob pericope:

Clearly there are psychological scars left in the wake of unchastity, however sophisticated the indulgent society may believe itself to be. Unchastity can cause a kind of inner death, resulting in bitterness, emptiness, or in equally disabling and profound passivity. Children also pay a price: witness what might be called the Sayonara syndrome—the resentment of thousands of young Japanese men and women now coming of age who were fathered by American serviceman and were abandoned, cruelly stranded between two cultures. At least the Lieutenant Pinkerton in Puccini's Madame Butterfly had to face the consequence of his abandonment of Cho-Cho San.(1)

I am sure much, much more could be said about the negative psychological as well as social and cultural impact gross immorality produces on the individual, family, and society. Personally, when I consider this brief but wonderfully profound episodic teaching, I stand in awe that the Book of Mormon which is literally filled with such gems, was produced by a relatively unlettered farm boy in back woods New York in 1830. To me it speaks of the greatness of the book and the divine inspiration which rested upon the boy-man who translated it by the gift and power of God. It is one more small evidence which encourages me to believe he was a prophet of God.

Let’s think together again, soon.

Notes:

1.  Neal A. Maxwell, A Time to Choose, Salt Lake City: Deseret Book, 1975, 60.

Elder Maxwell on the Critical Importance of the Home and Family to the Individual and Society

Below is a wonderful outline of the vital and critical importance of the home and family to not only the individuals in the family, but to society as a whole.  Unfortunately, as he mentions below, this is not a subject which garners much attention in the public square.  Yet, it should, because, as he so persuasively points out, the home is the seat of the solution to most of the ills which plague modern society.  “The home,” he asserts, “lies at the headwaters of the stream of civilization,” and should receive receive the care and emphasis it merits.  There is much, much more, but it is best read in his own eloquent, thought provoking, and prophetic words.

*********

Our best opportunity to develop discipleship is in the home, including the skills needed for communication. The family is the institution about which few people talk, and about which little is done in America. Yet we continue to use compensatory educational, economic, governmental, and political programs to solve or treat problems that are actually rooted in the home. Even though these efforts are sincere and needed, they will never deal fully with the problem of an unloved child who has not learned discipline or work, and the resultant tragedy which so often occurs.

The American home needs help badly. The pressing need for effectiveness in solving human problems will turn our attention, finally, in America, to the home as an institution. It is there that we most often learn about love, trust, self-discipline, and work. Our society rests on "obedience to the unenforceable"—a special kind of self-discipline—and this is best taught in the home. In this sense, our roles as fathers and mothers are more crucial than our public roles, for "no other success can compensate for failure in the home." ...

Concentrating on the quality of life in the home is, ultimately, the best way to raise the quality of life in society. A concern for justice in the home—experienced and discussed—could do much to assure concern for the underprivileged. This could result in wise legislation or even make legislation unnecessary. One of the best ways to prepare to replicate love, trust, discipline, and concern is for children to experience them, to know their fruits, and to refuse to be satisfied with a world devoid of such qualities.

Failure in the home clearly calls for compensatory institutions, but the home lies at the headwaters of the stream of civilization, and we must keep it happy and pure. When the home fails or is polluted, we must, of course, support "treatment" efforts downstream. But we must not become so fascinated with the filtering operation that we ignore prevention and desert our post at the headwaters. Building a happy home may not seem to have the immediate human impact of counseling in a juvenile detention center. Both are necessary, but the emphasis should fall on the home if we wish to prevent massive misery.

So far as contemporary American society is concerned, it is difficult to conceive of any issues around which there could be such profound separation as that which now exists around the role and mission of the home and family. The current indifference toward the home includes such inaccurate assertions as:

—The family is no longer vital because it is not an effective economic unit.

—The family is irrelevant because one human being cannot really meet the needs of another. This is especially true in a situation in which authority is vested in imperfect individuals such as parents who often seek to meet their needs, not those of their children.

—The family and marriage are not so crucial because we must get used to ever-changing, temporary relationships with other humans, rather than those which make continuing demands of us, such as the family.

It seems peculiar that advocates of family change become upset with some of us because we are not enthralled with their new labels for old, and unwise, practices. The anti-family proponents have simply relabeled sexual freedom as a chance for meaningful relationships, which is just a cover for fornication or adultery. Rhetoric seems to cover the need for real reform.

It is also odd that a culture which has reached a plague level of alienation would have us cut away the final moorings of the family, and that a society in danger of anarchy should seek to depose one last source of authority—parents. Our society pleads for more outer controls to compensate for our unwillingness to discipline ourselves, yet attacks the home where there is still the best chance to learn self-control.

Where can one better develop his capacity to love while he is being loved unconditionally, than in family life?

The best place for procreation is still the family which can offer a child love and a sense of belonging. We have enough data to tell us about the extra perils of children born out of wedlock, who never know their father.

The home is still one of the best places to learn the importance of work. Gibran said that "work is love made visible," and the interplay of love and work learned in a family can affect one's whole lifestyle and the quality of his subsequent service to mankind.

The best place to struggle with our need to establish a balance between freedom and order is with those who can help us with our failures—the family. It is the best place to acquire beliefs and values with which to cope with life, just as a home is the best place for sanctuary and renewal.

A committed member of the Church must understand the implications of his beliefs with regard to the home. This different commitment will mean, among many things, knowing that—

—the home is so crucial that it will be the source of our greatest failures as well as our greatest joys.

—the home is one place that will press us to practice every major Gospel principle, not just a few as may be the case in some fleeting and temporary relationships.

—the pressures of life in a family will mean we shall be known as we are, that our frailties will be exposed and, hopefully, we shall then correct them.

—the affection and thoughtfulness required in the home is no abstract exercise in love. It is real. It is no mere rhetoric concerning some distant human cause. It is an encounter with raw selfishness, with the need for civility, of taking turns, of being hurt and yet forgiving, of being at the mercy of others' moods and yet understanding why we sometimes inflict pain on each other.

—family life is a constant challenge, not a periodic performance we can render on a stage and run for the privacy of a dressing room to be alone with ourselves. The home gives us a great chance to align our public and private behavior, to reduce the hypocrisy in our lives—to be more congruent with Christ.

Committing oneself to the unglamorous demands of discipleship in family life is not a task for those who wish to run away, nor for those whose human causes are chosen precisely because the cause is distant and makes no real demands of them. It is the same for all the basic teachings of Jesus which constitute that solitary path to salvation.(1)

Let's think together again, soon.

Notes:  

1.  Neal A. Maxwell, A Time to Choose, Salt Lake City: Deseret Book, 1975, 84-88.

Apostolic Counsel to the Young: Understand the "Experience Gap”©

Most of you know that I like the thinking of Neal A. Maxwell. Sometimes each paragraph provokes thought to the point that it is difficult to move through much distance very rapidly. The statement below is important for several reasons. First, he identifies an additional modern dimension to the traditional “generation gap.” Most adults recognize it through experience, even if they have not verbalized it as a “experience gap.” My hope is that the younger generation–young marrieds down through high school–will give some thought to this problem, because though they know they have things different from their parents, the tendency is to think that anything modern is superior to what went before. Elder Maxwell suggests here that, that is not necessarily so. So, he kindly, almost imperceptibly, says, “The succeeding generations are counseled not to be too quick to condemn....” 

That is good advice, which my experience suggests is not often heard and is followed even less. But, he adds a reason for doing so which should give the young some pause. Though I fear that one blind spot in most youth is the lack of appreciation for the value of experience. I had it myself. As a young seminary teacher working with high school kids, I really wanted to be teaching on the college level. Our system had a tradition that institute teachers at the college level must pay their dues first and gain some important experience. I chafed at the tradition and ad hoc policy. Much later, after a lot more experience, I began to realize its importance. So, I won’t be surprised if my young readers may pass over this counsel fairly glibly–but I plead with them not to do so. Finally, Elder Maxwell urges us–old and young alike–to learn from the the experience and wisdom of the past, like the lessons we frequently encounter in the scripture, especially the Book of Mormon. Wise men such as Church leaders have great experience and much wisdom to share.  Their teachings, like the one below from Elder Maxwell, are worth some serious thought. I commend his counsel to all, especially my young friends.

********

Time and time again, the harsh consequences of such a heedless eat, drink, and be merry lifestyle are underscored by the Book of Mormon. It gives us a longitudinal look at real people under the real pressures of life. We must not lose our capacity for love, order, civilization, morality, or to earn the confidence of our children or our capacity to feel

For instance, all ages have probably had a generation gap, but in our time another dimension has been added: the experience gap. At one time, man’s way of life was so stable that the ordinary life experiences of young and old were very similar. Now events that once stretched over decades are compressed into months or even weeks; technology and the knowledge explosion have resulted in a condition in which parents and their children have grown up in very different worlds. 

The older generation, having learned some vital things at great pain and sacrifice, is understandably anxious to transmit these lessons without having, its imperfections obscure the very things it most wants the next generation to hear. The succeeding generations are counseled not to be too quick to condemn, for they have yet to wear the moccasins of responsibility. 

In the solemn stillness that he experienced, Moroni had reasons to rage at the failures of his ancestors, but instead he urged us to be glad and give thanks unto God for what we could learn from the past. 

So it should be in our homes, our politics, and our classrooms.The generations need not be adversaries. Instead, they can relate as friends who seek to read the past in order to fashion a better future; their evaluations are made as they touch each other intellectually and spiritually, even though they are on different levels of experience. Complete compatibility of experience is unlikely, but a flow of trust between the generations can compensate for it in large measure.(1)

Let's think together again, soon.

Notes:


1.  Neal A. Maxwell, A Time to Choose, Salt Lake City: Deseret Book, 1975, 61-62.

Why I Believe: Evidence Fifty-Four: “Mighty Prayer”©

101 Reasons Why I Believe Joseph Smith was a Prophet.

Evidence Fifty-Four:

“Mighty Prayer”© 

Introduction:

This morning in my personal study time before Church I made what has to be one of the most remarkable spiritual discoveries in my almost seventy-five years of mortality. I am presently working on two projects.  First, I have been making a study of prayer. At the moment I am studying the prayers in the Old Testament.  Second, I am embarking upon what looks to be an intensive and long, perhaps three or more years long study of 3 Nephi. This morning the two projects converged.

As I worked on 3 Nephi 1:11-12, I decided to examine the idea of “mighty prayer” suggested by the statement in verse 12 that Nephi “cried mightily unto the Lord, all that day.” I brought up my trusty Bible search software WordCruncher and typed “mighty prayer” in the search line and hit enter. To my great surprise and shock, the phrase does not appear in the KJV of the Holy Bible! Really? If, I would have asked you how many times you thought the phrase “mighty prayer” existed in the Bible, my guess is that your response would be something like mine and that of my wife–“Oh, maybe a half dozen times.” But no.  It isn’t in there at all. Astonishing!

Almost nothing in the Bible: 

So I tried other phrases. “Pray mightily.” Nothing. “Prayed mightily.” Nothing.  “Cried mightily” is in Revelation 18:2, but not in reference to prayer. “Cry mightily unto the Lord.” Same result “Cry mightily unto God” shows up one time, in Jonah 3:8. This comes from the king of Nineveh when his people accepted Jonah’s warning, and the king said, “But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands.” So the Bible is not without the concept, but it is hardly prominent. Many of the commentaries I checked for this verse said nothing about “cry mightily unto God.”  Most were concerned with the syntax of the verse and sought to make it clear that the king was not advocating that the beasts were crying mightily unto God. Thus, there is only one peaked reference in the Bible to this potent idea.

When I turned to the Internet I was confident that some preacher or minister or some other Bible believing soul would have given a sermon or written a blog about mighty prayer. But almost nothing here either! Moreover, anything I could find, did not use a Biblical passage as a text upon which to build the idea. Can you believe it? It is probably because the concept is not prominent in the Bible.Is it possible this is a new religious idea? I really doubt it.Surely in the 6,000 years plus history between Adam and 1830 when the Book of Mormon was published, someone somewhere has discussed “mighty prayer.” But if they have, there isn’t much indication of it on the Internet as of mid-July 2018.

Another side to the coin: 

There is, however, another side to this coin. The phrase “mighty prayer,” and similar phrases mentioned above, do appear in modern scripture. Surprisingly, most of them are in the Book of Mormon. Here is a breakdown. The phrase “mighty prayer” may be found six times in the Book of Mormon and twice in the Doctrine and Covenants.  It is in 2 Ne. 4:24; Enos. 1:4; Al. 6:6; 8:10; 3 Ne. 27:1; Moro. 2:2; D&C 5:24; and 29:2.  “Cried mightily” is found in Mos. 29:20 in reference to prayer; and 3 Ne. 1:11-12.  “Prayed mightily” is in Al. 2:28 and 46:13. “Cry mightily to God” is in Mosiah 21:14". Cry mightily to/ unto the Lord” is in Mosiah 9:17; 11:25; and Morm. 9:6 (see the variation here).

It is obvious that the Book of Mormon champions the idea of “mighty prayer” and those who engage in it. This is in stark contrast to the Holy Bible. It appears that the Lord wanted the concept of “mighty prayer” to be a significant element in the Restoration of the fulness of the Gospel of Jesus Christ.

All of this, of course, leads to a rather obvious question. If the Book of Mormon is not a translation of an ancient sacred record; if it is a whole-cloth creation of Joseph Smith alone; if it comes from one whom many enemies characterize as a Satan-inspired religious knave, impostor and immoral megalomaniac, why does it contain the very specific, very righteous, and very important idea of “mighty prayer” which is only barely hinted at by a pagan king in the Bible? It is one more evidence to me of the divine nature of his call as a prophet/translator whom the Lord used as his instrument to begin the restoration of the fullness of the everlasting Gospel in the last days.

A follow-up question surfaces. Is it possible this is one of those “plain and precious” things that Nephi tells us was left out of the Bible?

Let’s think together again, soon.

Expanding My View of “Ministering”©

Frankly, I’ve been a little concerned about the way the new concept of “ministering” has been introduced and received in The Church of Jesus Christ of Latter-day Saints. Much of the discussion of moving from being a home or visiting teacher to a minister has stressed that ministers operate by the Spirit and show up when there is a great crisis, need, or problem of some sort. Frankly, a number of people, both ministers and those being ministered to, have sighed relief and said either, “Well, my people are active and don’t have big problems so they don’t need a regular visit and certainly not a regular lesson.” Or, “We are an active and very involved family in the Church; we have few problems and we are relieved, we don’t need to be bothered every month.”

Wanting to be faithful, wanting to magnify my calling, and most of all wanting to understand the real nature of my duty I went to work. Much of the discussion has revolved around the administrative natures of the changes, almost none of which helped me as an individual minister. I decided to see what the Lord has said about ministering in the church. I found half a dozen passages which were very helpful. They defined ministering in other terms, terms which surfaced again and again. They included, “watch over,” “be with,” “strengthen,” “nourish,” “shepherd,” “love,” “care for,”  and “remember.”

Below I reproduce those passages with some emphasis to highlight things I think expand our understanding of both the term “minister,” and those individual words themselves. Below that I will have an observation or two.

Mosiah 23:18   18)  Therefore they did watch over their people, and did nourish them with things pertaining to righteousness.

Alma 5: 59-61   59) For what shepherd is there among you having many sheep doth not watch over them, that the wolves enter not and devour his flock? And behold, if a wolf enter his flock doth he not drive him out? Yea, and at the last, if he can, he will destroy him. 60) And now I say unto you that the good shepherd doth call after you; and if you will hearken unto his voice he will bring you into his fold, and ye are his sheep; and he commandeth you that ye suffer no ravenous wolf to enter among you, that ye may not be destroyed.61) And now I, Alma, do command you in the language of him who hath commanded me, that ye observe to do the words which I have spoken unto you.   

Moroni 6:4   4) And after they had been received unto baptism, and were wrought upon and cleansed by the power of the Holy Ghost, they were numbered among the people of the church of Christ; and their names were taken, that they might be remembered and nourished by the good word of God, to keep them in the right way, to keep them continually watchful unto prayer, relying alone upon the merits of Christ, who was the author and the finisher of their faith.

D&C 20:38, 42  38) The duty of the elders, priests, teachers, deacons, and members of the church of Christ.... 42) And to teach, expound, exhort, baptize, and watch over the church;

D&C 20: 53-55  53) The teacher's duty is to watch over the church always, and be with and strengthen them;54) And see that there is no iniquity in the church, neither hardness with each other, neither lying, backbiting, nor evil speaking; 55 And see that the church meet together often, and also see that all the members do their duty.

Most impressive to me was a revelation given to Sidney Rigdon to watch over Joseph Smith:

D&C 35:18-19   18) And I have given unto him [Joseph Smith] the keys of the mystery of those things which have been sealed, even things which were from the foundation of the world, and the things which shall come from this time until the time of my coming, if he abide in me, and if not, another will I plant in his stead. 19) Wherefore, watch over him that his faith fail not, and it shall be given by the Comforter, the Holy Ghost, that knoweth all things.

And I liked this from Elder Holland:

Indeed, the report that matters most is how you have blessed and cared for those within your stewardship, which has virtually nothing to do with a specific calendar or a particular location.What matters is that you love your people and are fulfilling the commandment ‘to watch over the church always.(1)

Reflections upon the above passages:

It seems to me that the Lord has always been concerned for the spiritual welfare and progress of his people, from convert to someone like me with a foot and a knee in the grave. So he organized things so properly authorized people would be given stewardship over various groups to see that spirituality was developed, maintained, and increased and his children received attentive, loving ministrations throughout their lives. Those groups include every family and individual, as well as quorums, Relief Society, Young Men and Women, Primary, Wards, Stakes, and Regions.

When rightly understood, I believe, these and other passages suggest that everyone needs someone to regularly remember, be with, watch over, nourish, strengthen, love, and bless them. Watching over is not snupervising; it includes at least acting like a shepherd to watch for potential dangers and evils and help provide protection like a shepherd does for its flock. It is to “keep them in the right way ... continually watchful unto prayer, relying alone upon the merits of Christ.” It is to “see there is no iniquity in the church, neither hardness with each other, neither lying, backbiting, nor evil speaking.”  The word “always” also shows up in the context of watching over the church.  Ministers nourish the Saints. President Nelson said, “Just as the body requires daily food for survival, the spirit needs nourishment as well.  The spirit is nurtured by eternal truth.”(2) To nourish involves providing things pertaining to righteousness, and with the good word of God. The metaphor "nourish" implies at least necessity, regularity, consistency, and quality.

So I ask, “How can my ministers be with me, strengthen and nourish me, bless me, watch over and care for me, teach, exhort, and love me if they are not regularly in my home and my life? If they only show up when the Spirit prompts them that I have some emotional or physical crisis, problem, or need, how can they assist me in the ongoing sustaining of my spiritual life and testimony, my steady progress in things pertaining to righteousness, and protection from Satan’s doctrines, philosophies, and tactics, from his “ravening wolves?” How much care and love will I receive from infrequent visits or messages only when it is thought I’m in special need? These scriptures tell me I (and everyone else) am in constant need of strength, nourishment, encouragement, love, being cared about and watched over.  My goodness, if Joseph Smith needed Sidney Rigdon to be assigned to watch over him “that his faith fail not,” who am I to say to my “minister,” I’m doing well, I don’t need your visit? Who am I to say that my family does not need to be taught, exhorted, and even have the gospel expounded to them regularly by a caring friend? People who think these things can be passed over are self-deluded and in greater need than they know.  

BTW, happy Fathers Day!

Let’s think together again, soon.

Notes:  

1. Jeffrey R. Holland, “Emissaries to the Church,” Ensign (November 2016): 62.

2. Russell M. Nelson, Accomplishing the Impossible, (Salt Lake City: Deseret Book, 2015), p. 42. 

Give the First-fruits to God: An Amazingly Important Lesson for the Young ©

This morning I encountered one of the great lessons I have learned in life.  It comes just weeks before my seventy-fifth birthday. Given the lesson, my age makes it all the more poignant. I have been studying the prayers in the Old Testament and this morning I came to Deuteronomy 26.  It is a bit complicated, but let me see if I can simplify it for you, to make the lesson apparent.

The Lord delivered Israel from Egyptian bondage and brought them, after forty years of wandering to kill off the old disbelievers and unfaithful, to the Promised Land. Now he instructed Israel that on the day after the festival of the Passover a sheaf of the  “first-fruits” of the harvest should be offered to God as a thanksgiving offering on behalf of the people generally. (See Lev. 23:10-ff.) In the early verses of Deuteronomy 26 the Lord instructs individuals to gather a basket of the first-fruits at the end of the harvest season as a thank offering. They are to bring it to the designated spot, probably the tabernacle or later the temple.  Certain prayers of thanksgiving are to be offered.  Tithing is to be paid on the harvest and additional prayers to be offered. The question arises, “Why does the Lord want us to give him the first-fruits?”

As I read some commentary on this chapter the point was made that the first-fruit offering was intended to be the best. It was young, tender, tasty, and nourishing. It was the best of the harvest and the best was for God. We have heard this often–that the best is for God. And there are good reasons that the first-fruits are given as a thanksgiving offering. First, it acknowledges that God is the giver of all the good things which support and sustain life. Second, we are to learn to give the best to God, even of those very things which we have anticipated and looked forward to all season. We glorify God and serve him first. This requires discipline and self-denial. These are wonderful and powerful ideas when it comes to worshiping God and thanking him for his blessings.

But there is a third lesson–and this is the lesson that was new and powerful to me. It comes from a commentary by a man named Matthew Henry. He was a believer–a real believer, and he had an extraordinary sensitivity to the Gospel and its teachings. I have learned to love him and his writings. They always instruct and edify me. And significantly, they are always attended by a special tender and sweet spirit, something I have found to be unusual in many commentaries. Here is what he said:

To give God the first and best we have .... Those that consecrate the days of their youth, and the prime of their time, to the service and honour of God, bring him their first-fruits, and with such offerings he is well pleased.(1)

Note please the application this has for the young–teenagers, young adults, young marrieds. To “consecrate the days of their youth”–the first-fruits–to God. And to consecrate the” prime of their time”--the first-fruits of time to God. Such actions by the young are noble and righteous acts of gratitude, consecration and worship. They acknowledge that all they have, including youth, energy, gifts and talents, come from God and they are only returning to him what is rightfully his.(1 Chron. 29:14; Ps. 24:1; D&C 104:17) The truth of this idea struck me as both self-evident and powerful. Unlike ninety-three-year-old Russell M. Nelson, as a seventy-five year old man my contributions are minimal. Recently I was released from serving as a sealer in the Logan Temple. Health issues were one of the main reasons.  From such a perspective I have a greater sense of the necessity of consecrating one’s youth to God, his church and kingdom.  

It would be a great blessing for the young of the Church to have this perspective. In late evening talks with the missionaries of my office staff in the California Roseville Mission we often discussed the “wasted youth” syndrome. Young men often spent great amounts of time practicing sports–I used to tell of boys in the parking lot of our church behind our house practicing skate boarding moves hours on end. Contrast that with the amount of time any of them spent preparing for a mission by reading and memorizing scripture. The comparison is stark and scary. Today similar problems arise with young men and some young women who are addicted to their personal devices and waste huge amounts of time surfing, socializing, and playing games on the Net.

I have also noticed in most wards I have lived in the past fifty years that the older High Priests do the family history and attend the temple. Many young couples argue that they are “too busy” to do those things–that will have to come later. So, when we have “ward temple days” the younger set are often conspicuously absent. But they can get to the basketball and football games, the latest movies, put prodigious amounts of time into careers, and make time for regular vacations. Remember the “Rich young ruler”? He had lots of money and authority and wanted to know what “good thing” he needed to do to be saved? (Mt. 19:16) His question was nearly perfect–except there is not just one thing one can do. The Lord took him seriously, in fact Mark says that Jesus “beholding him loved him.” (Mk. 10:21) The young man was told to sell all that he had, give it to the poor and follow Jesus. He had the opportunity to give the first-fruits–the best he had in resources, leadership, influence, time, energy, dedication, thought, and commitment, but he went away sorrowing because “he had great possessions.” Because of other priorities he squandered the opportunity to give the first-fruits.

Think about the energy, enthusiasm, strength, and quick minds of the young. No wonder the Lord want’s the first-fruits. Many have given them. Jesus is the prime and divine example. The most important life and act in the cosmos was completed by age thirty-three! Joseph Smith finished his mission at age thirty-eight. Remember young David, Samuel, and Mormon. All givers of the first-fruits par excellence. Alma taught his son Helaman to “learn wisdom in thy youth.”(Al. 37:35.) What greater wisdom can one learn than to give God the best and do it when you are young, healthy, energetic, and all your brain cells hitting on all six? What greater wisdom than to give God the first-fruits?

I urge the youth–most of my grand children fit here–high school and college age kids, young adults, returned missionaries and young marrieds (especially those from the CRM), to get a testimony that the Lord wants your “first-fruits” offering and then redouble your commitment to see that he gets it.

Let’s think together again, soon.

Notes:  

1.  Matthew Henry, Matthew Henry’s Commentary on the Whole Bible, new modern edition in six volumes, (n. p.: Hendrickson’s Publishers, Inc., 1991), 1:647, emphasis added.

America's Award For Youth-Look Into It©

If you have highly motivated children or grandchildren they may be interested in "The Congressional Award" styled as "America's Award For Youth."  It has some similarities to the personal progress programs of The Church of Jesus Christ of Latter-day Saints and may be of special interest to young Mormons.  The promotional literature about the program says:

"The Congressional Award is the United States Congress’ award for young Americans. ...  Participants earn Bronze, Silver, and Gold Congressional Award Certificates and Bronze, Silver, and Gold Congressional Award Medals. Each level involves setting goals in four program areas: Voluntary Public Service, Personal Development, Physical Fitness, and Expedition/Exploration. Earning The Congressional Award is a fun and interesting way to get more involved in something you already enjoy or something you’d like to try for the first time. You move at your own pace – on your own or with your friends. This is not an award for past accomplishments. Instead, you are honored for achieving your own challenging goals after registering for the program.

Regardless of your situation, you can earn The Congressional Award. The Congressional Award has no minimum grade point average requirements. It accommodates young people with special needs or disabilities who are willing to take the challenge."

I urge parents and young people to check this out, here:

http://congressionalaward.org/program/

Lets think together again, soon.