Policies or doctrines that mirror the attitudinal majority of a given age become the commandments of men. (D&C 46:7; Matt. 15:9.) Unsurprisingly, the churches of men will inevitably preach the commandments of men, seasoned with some scripture, preferably of modern translation. (Things As They Really Are, p. 48.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 53.)
Showing posts with label Neal A. Maxwell. Show all posts
Showing posts with label Neal A. Maxwell. Show all posts
Saturday, June 9, 2007
Burdens
Burdens
Jesus, our Shepherd, has "marked the path and led the way, And ev'ry point defines" (Hymns, 1985, no. 195). His clearly defined footprints are easy to see. They are pressed distinctly and deeply into the soil of the second estate, deeply and distinctly because of the enormous weight which pressed down upon Him, including the awful burden of all of our individual sins. (Ensign, May 1988, p. 9.)
[Christ's] yoke, when fully and squarely placed upon us, is much lighter than the weight of sin. No burden is as heavy as the burden of the "natural man"! The annoying load of ambivalence and the hecticness of hesitation produce their own aggravations and frustrations. (Men and Women of Christ, p. 103.)
Happily, the commandment "Take my yoke upon you, and learn of me; for I am meek and lowly in heart" (Matt. 11:29) is a principle which carries an accompanying and compensating promise from Jesus: "and ye shall find rest unto your souls." This is a very special form of rest resulting from the shedding of certain needless burdens: fatiguing insincerity, exhausting hypocrisy, and the strength-sapping quest for recognition, praise, and power. Those of us who fall short, in one way or another, often do so because we carry such unnecessary and heavy baggage. Being overloaded, we sometimes stumble, and then we feel sorry for ourselves. ("'Meek and Lowly.'")
So it is that bearing one another's burdens in daily life consists not only in carrying the physical burdens or helping out in the obvious ways but also by bearing one another's burdens as we "put up" with each other's imperfections-repeatedly and frustratingly! As we witness, firsthand, the soul-struggles of others to develop a particular virtue, we can see how vital it is that we be more filled with loving-kindness and long-suffering. (Lord, Increase Our Faith, p. 112.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 35.)
Jesus, our Shepherd, has "marked the path and led the way, And ev'ry point defines" (Hymns, 1985, no. 195). His clearly defined footprints are easy to see. They are pressed distinctly and deeply into the soil of the second estate, deeply and distinctly because of the enormous weight which pressed down upon Him, including the awful burden of all of our individual sins. (Ensign, May 1988, p. 9.)
[Christ's] yoke, when fully and squarely placed upon us, is much lighter than the weight of sin. No burden is as heavy as the burden of the "natural man"! The annoying load of ambivalence and the hecticness of hesitation produce their own aggravations and frustrations. (Men and Women of Christ, p. 103.)
Happily, the commandment "Take my yoke upon you, and learn of me; for I am meek and lowly in heart" (Matt. 11:29) is a principle which carries an accompanying and compensating promise from Jesus: "and ye shall find rest unto your souls." This is a very special form of rest resulting from the shedding of certain needless burdens: fatiguing insincerity, exhausting hypocrisy, and the strength-sapping quest for recognition, praise, and power. Those of us who fall short, in one way or another, often do so because we carry such unnecessary and heavy baggage. Being overloaded, we sometimes stumble, and then we feel sorry for ourselves. ("'Meek and Lowly.'")
So it is that bearing one another's burdens in daily life consists not only in carrying the physical burdens or helping out in the obvious ways but also by bearing one another's burdens as we "put up" with each other's imperfections-repeatedly and frustratingly! As we witness, firsthand, the soul-struggles of others to develop a particular virtue, we can see how vital it is that we be more filled with loving-kindness and long-suffering. (Lord, Increase Our Faith, p. 112.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 35.)
Abortion
Abortion
Abortion, which has increased enormously, causes one to ask, "Have we strayed so far from God's second great commandment-love thy neighbor-that a baby in a womb no longer qualifies to be loved-at least as a mother's neighbor?" (Ensign, May 1993, p. 76.)
If the nearly one-and-a-half million babies aborted in America each year could, somehow, vote, chameleon candidates would find fresh reasons to be concerned about abortion, whereas now they are unconcerned. (Dictated December 1996.)
When we don't like to face up to hard facts, we use soft words. We do not speak about killing a baby within the womb, but about"termination of potential life." Words are often multiplied to try to cover dark deeds. (Things As They Really Are, p. 55.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], xvii.)
Abortion, which has increased enormously, causes one to ask, "Have we strayed so far from God's second great commandment-love thy neighbor-that a baby in a womb no longer qualifies to be loved-at least as a mother's neighbor?" (Ensign, May 1993, p. 76.)
If the nearly one-and-a-half million babies aborted in America each year could, somehow, vote, chameleon candidates would find fresh reasons to be concerned about abortion, whereas now they are unconcerned. (Dictated December 1996.)
When we don't like to face up to hard facts, we use soft words. We do not speak about killing a baby within the womb, but about"termination of potential life." Words are often multiplied to try to cover dark deeds. (Things As They Really Are, p. 55.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], xvii.)
Secularism
Secular remedies resemble an alarmed passenger traveling on the wrong train who tries to compensate by running up the aisle in the opposite direction! (Ensign, November 1994, p. 35.)
Secularism, too, has its own "priests" and is jealous over its own "orthodoxy." Those who choose not to follow Him are sometimes quick to say "Follow me." They enjoy being a light, and the accompanying recognition and reward are not unpleasant. (Plain and Precious Things, p. 87.)
Secularism, unsurprisingly, has allied itself with relativism, and it is busy practicing what it preaches in what I would call an alliance of dalliance. ("'Build up My Church,' 'Establish the [Lord's] Righteousness.'")
We shall see in our time a maximum if indirect effort made to establish irreligon as the state religion. It is actually a new form of paganism that uses the carefully preserved and cultivated freedoms of Western civilization to shrink freedom even as it rejects the value essence of our rich Judeo-Christian heritage.… Irreligion as the state religion would be the worst of all combinations. Its orthodoxy would be insistent and its inquisitors inevitable. Its paid ministry would be numerous beyond belief. Its Caesars would be insufferably condescending. Its majorities-when faced with clear alternatives-would make the Barabbas choice, as did a mob centuries ago when Pilate confronted them with the need to decide. ("Meeting the Challenges of Today," p. 149.)
Ironically, as some people become harder, they use softer words to describe dark deeds. This, too, is part of being sedated by secularism. Needless abortion, for instance, is a "reproductive health procedure,".… "Illegitimacy" gives way to the wholly sanitized words "non-marital birth" or "alternative parenting." (Ensign, May 1996, p. 68.)
Great men can, and have, come out of economic poverty, but much less often out of an emotional ghetto. Thus while secularism sincerely seeks to tear down brick and mortar ghettos, it leaves the human debris of doctrinal deprivation in its wake and creates "a herd morality." (The Smallest Part, p. 37.)
So many secular solutions are really soothing slogans; there is no real substance to them. (Deposition of a Disciple, p. 23.)
Sincere, secular solutions to one problem often create an equally difficult problem in its place. (A Time to Choose, p. 69.)
Any secular system without sufficient human goodness and righteousness will, sooner or later, fail. We must not mistake mere scaffolding for substance. (Even As I Am, p. 16.)
Secular solutions that ignore the family often become not only counterproductive but also dangerous. (That My Family Should Partake, p. 8.)
It is most unfortunate that in the surge toward secularism those who have ignored the teachings of God about the purpose of life and this planet have been so heedless; the Christian's response involves more than merely replacing the doctrinal divots on the fairway that the secularists have torn up. (That My Family Should Partake, p. 33.)
Secularism, the setting in which most Christians will live out their lives, is both a diversion from and a perversion of life's true purpose. Hence the disappointment in the secular search for the meaning of life. Hence the drooping of the human spirit in which the conscience can come to be regarded as an intruder. Indeed, ennui, boredom, and humdrum hedonism are descriptive of those thus afflicted. (Sermons Not Spoken, p. 70.)
A secular society is the most likely cultural candidate to be especially surprised by a Jesus who comes "as a thief in the night." A society indifferent, even hostile, to things spiritual will be truly astonished. (That Ye May Believe, p. 171.)
Is not secularism often sincere? Yes, but suppose someone had installed suggestion boxes on the last day on the job at the construction site of the Tower of Babel! Would his sincerity have mattered much? (We Will Prove Them Herewith, p. 95.)
Secular solutions tend to be rehabilitative rather than preventive. ("Not My Will, But Thine", p. 84.)
Without fixed principles and a steady spiritual focus for life we will be diverted by the cares of the world and intimidated by boldly striding secularism. It is very easy to underestimate thepervasiveness and preoccupations of secularism. Merely surviving, then striving for advantage, getting and spending; then being anesthetized by relentless routine, and sensing, as the secularist does, the finality of death-all these combine to ensure the grim dominance of the cares of the world. (If Thou Endure It Well, pp. 13-14.)
We should avoid being deeply disappointed or surprised when the modern innkeepers or the establishments of the world have no room for Christ's servants or cannot "give place for a portion" of Christ's word (Alma 32:27). For us too, better a spiritual manger than a stay in those secular inns of the intellect which are so exclusionary of spiritual things. (The Christmas Scene, p. 11.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 305.)
Secularism, too, has its own "priests" and is jealous over its own "orthodoxy." Those who choose not to follow Him are sometimes quick to say "Follow me." They enjoy being a light, and the accompanying recognition and reward are not unpleasant. (Plain and Precious Things, p. 87.)
Secularism, unsurprisingly, has allied itself with relativism, and it is busy practicing what it preaches in what I would call an alliance of dalliance. ("'Build up My Church,' 'Establish the [Lord's] Righteousness.'")
We shall see in our time a maximum if indirect effort made to establish irreligon as the state religion. It is actually a new form of paganism that uses the carefully preserved and cultivated freedoms of Western civilization to shrink freedom even as it rejects the value essence of our rich Judeo-Christian heritage.… Irreligion as the state religion would be the worst of all combinations. Its orthodoxy would be insistent and its inquisitors inevitable. Its paid ministry would be numerous beyond belief. Its Caesars would be insufferably condescending. Its majorities-when faced with clear alternatives-would make the Barabbas choice, as did a mob centuries ago when Pilate confronted them with the need to decide. ("Meeting the Challenges of Today," p. 149.)
Ironically, as some people become harder, they use softer words to describe dark deeds. This, too, is part of being sedated by secularism. Needless abortion, for instance, is a "reproductive health procedure,".… "Illegitimacy" gives way to the wholly sanitized words "non-marital birth" or "alternative parenting." (Ensign, May 1996, p. 68.)
Great men can, and have, come out of economic poverty, but much less often out of an emotional ghetto. Thus while secularism sincerely seeks to tear down brick and mortar ghettos, it leaves the human debris of doctrinal deprivation in its wake and creates "a herd morality." (The Smallest Part, p. 37.)
So many secular solutions are really soothing slogans; there is no real substance to them. (Deposition of a Disciple, p. 23.)
Sincere, secular solutions to one problem often create an equally difficult problem in its place. (A Time to Choose, p. 69.)
Any secular system without sufficient human goodness and righteousness will, sooner or later, fail. We must not mistake mere scaffolding for substance. (Even As I Am, p. 16.)
Secular solutions that ignore the family often become not only counterproductive but also dangerous. (That My Family Should Partake, p. 8.)
It is most unfortunate that in the surge toward secularism those who have ignored the teachings of God about the purpose of life and this planet have been so heedless; the Christian's response involves more than merely replacing the doctrinal divots on the fairway that the secularists have torn up. (That My Family Should Partake, p. 33.)
Secularism, the setting in which most Christians will live out their lives, is both a diversion from and a perversion of life's true purpose. Hence the disappointment in the secular search for the meaning of life. Hence the drooping of the human spirit in which the conscience can come to be regarded as an intruder. Indeed, ennui, boredom, and humdrum hedonism are descriptive of those thus afflicted. (Sermons Not Spoken, p. 70.)
A secular society is the most likely cultural candidate to be especially surprised by a Jesus who comes "as a thief in the night." A society indifferent, even hostile, to things spiritual will be truly astonished. (That Ye May Believe, p. 171.)
Is not secularism often sincere? Yes, but suppose someone had installed suggestion boxes on the last day on the job at the construction site of the Tower of Babel! Would his sincerity have mattered much? (We Will Prove Them Herewith, p. 95.)
Secular solutions tend to be rehabilitative rather than preventive. ("Not My Will, But Thine", p. 84.)
Without fixed principles and a steady spiritual focus for life we will be diverted by the cares of the world and intimidated by boldly striding secularism. It is very easy to underestimate thepervasiveness and preoccupations of secularism. Merely surviving, then striving for advantage, getting and spending; then being anesthetized by relentless routine, and sensing, as the secularist does, the finality of death-all these combine to ensure the grim dominance of the cares of the world. (If Thou Endure It Well, pp. 13-14.)
We should avoid being deeply disappointed or surprised when the modern innkeepers or the establishments of the world have no room for Christ's servants or cannot "give place for a portion" of Christ's word (Alma 32:27). For us too, better a spiritual manger than a stay in those secular inns of the intellect which are so exclusionary of spiritual things. (The Christmas Scene, p. 11.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 305.)
Science
It would be unwise, of course, for the Church to tie itself to the provisional truths of science at any point in science's unfolding history. Ultimately, scientific truth will align with divinely revealed truth; meanwhile we can applaud genuine scientific advances, noting them without depending overly much upon them. (Men and Women of Christ, pp. 91-92.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 294.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 294.)
Realists
The true religionist is actually the ultimate realist, for he has a fully realistic view of man and the universe; he traffics in truths that are culminating and everlasting; he does not focus on facts that fade with changing circumstances or data that dissolve under pressures of time and circumstance. (Things As They Really Are, p. 1.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 276.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 276.)
Pornography
The spreading oil slick of pornography … carries with it terrible consequences such as bizarre and oppressive sexual behavior, child and spouse abuse, and ultimately a loss of the capacity to love. Unfortunately there is no "superfund" available to underwrite the cleanup of this destructive ooze. In fact, the funding flows in just the opposite direction, as that ancient cartel of lust and greed has significant sway once again. Meanwhile those coated in the awful ooze of pornography are effectively beached, and on filthy shores. Spiritually speaking, they can never take wing again until the ooze is finally cleaned off-"every whit"! (That Ye May Believe, p. 99.)
Pornography especially victimizes women and children. Why then the inordinate preoccupation with its protection? Pornography is better protected than citizens on the streets! (Ensign, May 1993,...p. 77.)
It is clear in our time that lust and greed, that ancient alliance, have re-formed and commercialized around pornography, trying to clothe themselves in the First Amendment and making it difficult to deal with them. (We Talk of Christ, We Rejoice in Christ, p. 98.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 257.)
Pornography especially victimizes women and children. Why then the inordinate preoccupation with its protection? Pornography is better protected than citizens on the streets! (Ensign, May 1993,...p. 77.)
It is clear in our time that lust and greed, that ancient alliance, have re-formed and commercialized around pornography, trying to clothe themselves in the First Amendment and making it difficult to deal with them. (We Talk of Christ, We Rejoice in Christ, p. 98.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 257.)
Politcal Correctness
The more what is politically correct seeks to replace what God has declared correct, the more ineffective approaches to human problems there will be. (Ensign, May 1996, p. 68.)
One can cater to mortal constituencies but lose the support of the one Elector who matters! (We Will Prove Them Herewith, p. 5.)
The trendy, self-congratulating multitudes [in the great and spacious building] were "politically correct" as they unmeekly mocked and pointed at those who clung to the gospel's iron rod. A few whose hands had once grasped the iron rod ended up in the great and spacious building pointing fingers of scorn at former friends. Strange as it seems, the scriptures do not indicate that these individuals let go of the iron rod for any objective reason, or becausethey were in truth intellectually persuaded by the view of those in the great and spacious building. They were simply ashamed and embarrassed to be separated from the worldy multitudes, whose contempt they would not endure. (On Becoming a Disciple-Scholar,.. p. 18.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 256.)
One can cater to mortal constituencies but lose the support of the one Elector who matters! (We Will Prove Them Herewith, p. 5.)
The trendy, self-congratulating multitudes [in the great and spacious building] were "politically correct" as they unmeekly mocked and pointed at those who clung to the gospel's iron rod. A few whose hands had once grasped the iron rod ended up in the great and spacious building pointing fingers of scorn at former friends. Strange as it seems, the scriptures do not indicate that these individuals let go of the iron rod for any objective reason, or becausethey were in truth intellectually persuaded by the view of those in the great and spacious building. They were simply ashamed and embarrassed to be separated from the worldy multitudes, whose contempt they would not endure. (On Becoming a Disciple-Scholar,.. p. 18.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 256.)
Nonbelievers
The barbed questions of the faithless do not deserve answers any more than the taunts which Christ himself suffered while on the cross. The inquiring probes of some nonbelievers are not really questions at all, but simply a reconnaissance aimed at discovering any breeches in the defenses of the believer who holds the fortress of faith. The nonbeliever often does not really care to know. He seeks to have his sport, to work up a semantical sweat, grasping what pleasures he can from a life otherwise filled with forlornness. (A Time to Choose, p. 32.)
For those who think they can keep the second great commandment without keeping the first, it may be enough for now to say that we cannot really love others unless we know who others really are. How can we know their deepest needs without knowing their true identity? Yes, the glass of water given by a disbeliever to the thirsty individual is just as refreshing and the crust of bread just as filling. But irreverence for, or an unwillingness to acknowledge, the Ultimate Source of both the water and the bread keeps that moment of giving and receiving from its completeness. As the Savior said, water from the well is useful, but we will thirst, again and again, unless we drink of the living waters. (John 4:13-14.) Disbelievers do good, but it is a good that is not good enough. (All These Things Shall Give Thee Experience, pp. 67-68.)
Fortunately, God neither stops existing nor loving because a mere mortal rejects Him. So far as nonbelievers are concerned, we must not reject them because they reject our message. (Wherefore, Ye Must Press Forward,.p. 108.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997
For those who think they can keep the second great commandment without keeping the first, it may be enough for now to say that we cannot really love others unless we know who others really are. How can we know their deepest needs without knowing their true identity? Yes, the glass of water given by a disbeliever to the thirsty individual is just as refreshing and the crust of bread just as filling. But irreverence for, or an unwillingness to acknowledge, the Ultimate Source of both the water and the bread keeps that moment of giving and receiving from its completeness. As the Savior said, water from the well is useful, but we will thirst, again and again, unless we drink of the living waters. (John 4:13-14.) Disbelievers do good, but it is a good that is not good enough. (All These Things Shall Give Thee Experience, pp. 67-68.)
Fortunately, God neither stops existing nor loving because a mere mortal rejects Him. So far as nonbelievers are concerned, we must not reject them because they reject our message. (Wherefore, Ye Must Press Forward,.p. 108.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997
Morality
Morality
Only a schizoid society could sanction the delusion that there is a private morality apart from public morality. There are not "indoor" and "outdoor" sets of Ten Commandments! (Deposition of a Disciple, p. 21.)
Those committed to the keeping of the stern but sweet seventh commandment in a time of increasing immorality will need to be special. Average won't do now, anymore than average was adequate in the days of Sodom and Gomorrah. (Ensign, February 1986, p. 19.)
Diminished moral cleanliness means diminished service to mankind, because uncleanliness dulls the tastebuds of the soul and renders us less sensitive to others, to the beauties of life, and to the promptings of the Spirit. (Ensign, February 1986, p. 19.)
Sexual immorality is not only wrong itself, but, as few things do, it nurtures the deadly virus of selfishness. (Ensign, February 1986, p. 19.)
If Jesus were only a man, albeit a very good man, His counsel is merely that of a meridian moralist. It is quite another thing, however, for the Creator of multiple worlds, whose central concern is our individual happiness, to command, "Thou shalt not commit adultery." Our task, therefore, is to "reconcile [ourselves] to the will of God, and not to the will of … the flesh" (2 Ne. 10:24). (Ensign, May 1987, p. 70.)
Our commerce must be the commerce of Christ, for the morals of the marketplace matter and do find their way into families. (Of One Heart, p. 20.)
The old mountains of individual morality have been worn down. This erosion has left mankind in a sand-dune society, in a desert of disbelief, where there are no landmarks, no north, no east, no west, and no south. There is only the windblown dust of despair! (Deposition of a Disciple, p. 80.)
We spend billions for the rightful rehabilitation of victims of plagues, but only comparative pennies to preach prevention. Jeers even greet those who advocate healthy abstention from various self-destructive acts. (That Ye May Believe, p. 76.)
Moral uncertainty always leads to behavioral absurdity, and prescriptions that are value-free always prove finally to be so costly. Yet absurdity about immorality is achieving a certain momentum today. (Notwithstanding My Weakness, p. 91.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 216.)
Only a schizoid society could sanction the delusion that there is a private morality apart from public morality. There are not "indoor" and "outdoor" sets of Ten Commandments! (Deposition of a Disciple, p. 21.)
Those committed to the keeping of the stern but sweet seventh commandment in a time of increasing immorality will need to be special. Average won't do now, anymore than average was adequate in the days of Sodom and Gomorrah. (Ensign, February 1986, p. 19.)
Diminished moral cleanliness means diminished service to mankind, because uncleanliness dulls the tastebuds of the soul and renders us less sensitive to others, to the beauties of life, and to the promptings of the Spirit. (Ensign, February 1986, p. 19.)
Sexual immorality is not only wrong itself, but, as few things do, it nurtures the deadly virus of selfishness. (Ensign, February 1986, p. 19.)
If Jesus were only a man, albeit a very good man, His counsel is merely that of a meridian moralist. It is quite another thing, however, for the Creator of multiple worlds, whose central concern is our individual happiness, to command, "Thou shalt not commit adultery." Our task, therefore, is to "reconcile [ourselves] to the will of God, and not to the will of … the flesh" (2 Ne. 10:24). (Ensign, May 1987, p. 70.)
Our commerce must be the commerce of Christ, for the morals of the marketplace matter and do find their way into families. (Of One Heart, p. 20.)
The old mountains of individual morality have been worn down. This erosion has left mankind in a sand-dune society, in a desert of disbelief, where there are no landmarks, no north, no east, no west, and no south. There is only the windblown dust of despair! (Deposition of a Disciple, p. 80.)
We spend billions for the rightful rehabilitation of victims of plagues, but only comparative pennies to preach prevention. Jeers even greet those who advocate healthy abstention from various self-destructive acts. (That Ye May Believe, p. 76.)
Moral uncertainty always leads to behavioral absurdity, and prescriptions that are value-free always prove finally to be so costly. Yet absurdity about immorality is achieving a certain momentum today. (Notwithstanding My Weakness, p. 91.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 216.)
Joseph Smith
Joseph Smith
Those who revile Joseph Smith will not change Joseph's status with the Lord (see 2 Ne. 3:8)-merely their own! (Ensign, November 1983, p. 56.)
His prayer [in the Sacred Grove] was for personal and tactical guidance. The response, however, was of global and eternal significance. (Ensign, May 1992, p. 37.)
Yes, Joseph received remarkable manifestations, along with constant vexations. True, for instance, there were periodic arrivals of heavenly messengers, but these were punctuated by the periodic arrivals of earthly mobs. (Ensign, May 1992, p. 38.)
While Joseph was befriended by heavenly notables, he was also betrayed by some of his earthly friends. Receiving keys and gifts was real, but so was the painful loss of six of the eleven children born to him and Emma. Granted, Joseph had revealed to him glimpses of far horizons-the first and third estates. But these periodic glories occurred amid Joseph's arduous daily life in the second estate. (Ensign, May 1992, p. 38.)
Whenever we speak of the Prophet Joseph Smith … it should be in reverent appreciation of the Lord who called him and whom Joseph served so well. ("'A Choice Seer,'" p. 113.)
What came through Joseph Smith was beyond Joseph Smith, and it stretched him! In fact, the doctrines that came through that "choice seer" (2 Ne. 3:6-7) by translation or revelation are often so light-intensive that, like radioactive materials, they must be handled with great care! ("'A Choice Seer,'" p. 114.)
The Everest of ecclesiastical truth built from the translations and revelations of the Prophet Joseph Smith speaks for itself as it towers above the foothills of philosophy.… Revelations came to us through an inspired prophet, Joseph Smith. His spelling left something to be desired, but how he provided us with the essential grammar of the gospel! ("'A Choice Seer,'" p. 115.)
Yet another way of testing and appreciating the significance of the ministry of the Prophet Joseph Smith is to ask oneself: (1) "What would we know about the holy temples and about the sealing power without the Prophet Joseph Smith?"; (2) "What would we know about the plan of salvation with its different estates without the Prophet Joseph Smith?"; (3) "What would we know about the precious and plain doctrine of premortality of mankind without the Prophet Joseph Smith?" The answer to each question is the same: "Very, very little; certainly not enough." ("'A Choice Seer.'")
Joseph Smith reflected some of the anxieties and activities of his time and period. Yet a torrent of truth came through that brilliant, good, but imperfect conduit, almost more than Joseph could communicate. (Sermons Not Spoken, p. 5.)
There was another factor at work in the soul stretching of the Prophet in the [Liberty,] Missouri dungeon. Earlier, Joseph had Oliver Cowdery and Sidney Rigdon to be not only his aides-de-camp but also in a measure as his spokesmen. After the Liberty Jail experience, however, Joseph was clearly his own spokesman. From that time forward, we begin to receive Joseph's stretching sermons, involving some of the gospel's most powerful doctrines. ("But for a Small Moment", p. 17.)
The prophecy given by the angel Moroni was that Joseph's name "should be had for good and evil among all nations" [JS-H 1:33]. The adversary will be doing his relentless part with regard to the negative portion of that prophecy. (See D&C 122:1.) By word and deed, faithful Church members must see to it that the positive portion is fulfilled. ("But for a Small Moment", p. 133.)
Let us examine an important verse in the third chapter of Second Nephi in which ancient Joseph spoke of the latter-day seer and said, "And he shall be like unto me." (2 Ne. 3:15.) The comparisons between the two Josephs, of course, reflect varying degrees of exactitude, but they are, nevertheless, quite striking. Some similarities are situational, others dispositional. First, both Josephs had inauspicious beginnings. Initially, they were unlikely candidates to have had the impact they did on Egyptian history and American history, respectively; indeed, upon world history. Next, both were falsely accused. Further, both were jailed. Both, in their extremities, helped others who later forgot them. In the case of ancient Joseph, it was the chief butler. (Gen. 40:20-23.) Joseph Smith had many fair-weather friends, including Sidney Rigdon, who, finally, did not merit Joseph's full confidence. Both Josephs were torn from their families, although ancient Joseph for a much, much longer time. Very significantly, both were "like unto" each other in being amazingly resilient in the midst of adversity. It is a truly striking quality. Indeed, good but lesser men could not have borne what the "Josephs" bore; the Lord knew His prophets-from back of the beyond. Both Josephs were generous to those who betrayed them. Ancient Joseph was generous to his once-betraying brothers whom he later saved from starvation. Joseph Smith, in but one example, was generous to W. W. Phelps whose brief betrayal, ironically, helped put Joseph Smith in Liberty Jail. Both were understandably anxious about their loved ones and friends. Ancient Joseph, when his true identity became known, inquired tenderly of his brothers, "Doth my father yet live?" (Gen. 45:3.) From Liberty Jail, the Prophet Joseph Smith, doubtless with comparative awareness, wrote, "Doth my friends yet live, and if they do, do they remember me?" (Writings, p. 409.) ("'A Choice Seer.'")
Mine is an apostolic witness of Jesus, the great Redeemer of mankind. It was He who called the Prophet Joseph Smith, tutored him, and nurtured him through his adversities, which were to be "but a small moment" (D&C 121:7). Once the Prophet Joseph hoped aloud that he might so live amid his own suffering that one day he could take his place among Abraham and the "ancients," hoping to "hold an even[w[e]ight in the balances with them" (The Personal Writings of Joseph Smith, ed. Dean C. Jessee [1984], 395). I testify that Joseph so triumphed, which is why we rightly sing of his being "crowned in the midst of the prophets of old." (Hymns, no. 27). (Ensign, January 1997, p. 41.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 183.)
Those who revile Joseph Smith will not change Joseph's status with the Lord (see 2 Ne. 3:8)-merely their own! (Ensign, November 1983, p. 56.)
His prayer [in the Sacred Grove] was for personal and tactical guidance. The response, however, was of global and eternal significance. (Ensign, May 1992, p. 37.)
Yes, Joseph received remarkable manifestations, along with constant vexations. True, for instance, there were periodic arrivals of heavenly messengers, but these were punctuated by the periodic arrivals of earthly mobs. (Ensign, May 1992, p. 38.)
While Joseph was befriended by heavenly notables, he was also betrayed by some of his earthly friends. Receiving keys and gifts was real, but so was the painful loss of six of the eleven children born to him and Emma. Granted, Joseph had revealed to him glimpses of far horizons-the first and third estates. But these periodic glories occurred amid Joseph's arduous daily life in the second estate. (Ensign, May 1992, p. 38.)
Whenever we speak of the Prophet Joseph Smith … it should be in reverent appreciation of the Lord who called him and whom Joseph served so well. ("'A Choice Seer,'" p. 113.)
What came through Joseph Smith was beyond Joseph Smith, and it stretched him! In fact, the doctrines that came through that "choice seer" (2 Ne. 3:6-7) by translation or revelation are often so light-intensive that, like radioactive materials, they must be handled with great care! ("'A Choice Seer,'" p. 114.)
The Everest of ecclesiastical truth built from the translations and revelations of the Prophet Joseph Smith speaks for itself as it towers above the foothills of philosophy.… Revelations came to us through an inspired prophet, Joseph Smith. His spelling left something to be desired, but how he provided us with the essential grammar of the gospel! ("'A Choice Seer,'" p. 115.)
Yet another way of testing and appreciating the significance of the ministry of the Prophet Joseph Smith is to ask oneself: (1) "What would we know about the holy temples and about the sealing power without the Prophet Joseph Smith?"; (2) "What would we know about the plan of salvation with its different estates without the Prophet Joseph Smith?"; (3) "What would we know about the precious and plain doctrine of premortality of mankind without the Prophet Joseph Smith?" The answer to each question is the same: "Very, very little; certainly not enough." ("'A Choice Seer.'")
Joseph Smith reflected some of the anxieties and activities of his time and period. Yet a torrent of truth came through that brilliant, good, but imperfect conduit, almost more than Joseph could communicate. (Sermons Not Spoken, p. 5.)
There was another factor at work in the soul stretching of the Prophet in the [Liberty,] Missouri dungeon. Earlier, Joseph had Oliver Cowdery and Sidney Rigdon to be not only his aides-de-camp but also in a measure as his spokesmen. After the Liberty Jail experience, however, Joseph was clearly his own spokesman. From that time forward, we begin to receive Joseph's stretching sermons, involving some of the gospel's most powerful doctrines. ("But for a Small Moment", p. 17.)
The prophecy given by the angel Moroni was that Joseph's name "should be had for good and evil among all nations" [JS-H 1:33]. The adversary will be doing his relentless part with regard to the negative portion of that prophecy. (See D&C 122:1.) By word and deed, faithful Church members must see to it that the positive portion is fulfilled. ("But for a Small Moment", p. 133.)
Let us examine an important verse in the third chapter of Second Nephi in which ancient Joseph spoke of the latter-day seer and said, "And he shall be like unto me." (2 Ne. 3:15.) The comparisons between the two Josephs, of course, reflect varying degrees of exactitude, but they are, nevertheless, quite striking. Some similarities are situational, others dispositional. First, both Josephs had inauspicious beginnings. Initially, they were unlikely candidates to have had the impact they did on Egyptian history and American history, respectively; indeed, upon world history. Next, both were falsely accused. Further, both were jailed. Both, in their extremities, helped others who later forgot them. In the case of ancient Joseph, it was the chief butler. (Gen. 40:20-23.) Joseph Smith had many fair-weather friends, including Sidney Rigdon, who, finally, did not merit Joseph's full confidence. Both Josephs were torn from their families, although ancient Joseph for a much, much longer time. Very significantly, both were "like unto" each other in being amazingly resilient in the midst of adversity. It is a truly striking quality. Indeed, good but lesser men could not have borne what the "Josephs" bore; the Lord knew His prophets-from back of the beyond. Both Josephs were generous to those who betrayed them. Ancient Joseph was generous to his once-betraying brothers whom he later saved from starvation. Joseph Smith, in but one example, was generous to W. W. Phelps whose brief betrayal, ironically, helped put Joseph Smith in Liberty Jail. Both were understandably anxious about their loved ones and friends. Ancient Joseph, when his true identity became known, inquired tenderly of his brothers, "Doth my father yet live?" (Gen. 45:3.) From Liberty Jail, the Prophet Joseph Smith, doubtless with comparative awareness, wrote, "Doth my friends yet live, and if they do, do they remember me?" (Writings, p. 409.) ("'A Choice Seer.'")
Mine is an apostolic witness of Jesus, the great Redeemer of mankind. It was He who called the Prophet Joseph Smith, tutored him, and nurtured him through his adversities, which were to be "but a small moment" (D&C 121:7). Once the Prophet Joseph hoped aloud that he might so live amid his own suffering that one day he could take his place among Abraham and the "ancients," hoping to "hold an even[w[e]ight in the balances with them" (The Personal Writings of Joseph Smith, ed. Dean C. Jessee [1984], 395). I testify that Joseph so triumphed, which is why we rightly sing of his being "crowned in the midst of the prophets of old." (Hymns, no. 27). (Ensign, January 1997, p. 41.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 183.)
Jesus Christ
If you sense that one day every knee shall bow and every tongue shall confess that Jesus Christ is the Lord, why not do so now? For in the coming of that collective confession, it will mean much less to kneel down when it is no longer possible to stand up! (Ensign, November 1974, p. 13.)
Some crusaders without a cross have actually removed the divinity of Jesus Christ from the center of their doctrines-only to see all the other doctrinal dominoes tumble too. (Ensign, May 1976, p. 26.)
The Atonement not only rescues us but also exemplifies Jesus' character. His character can guide us, beacon-like, in the midst of our own afflictions, since these constitute the necessary crucible for the further refining and confirmation of our own character. (Lord, Increase Our Faith, p. 17.)
[The prophet] Jacob said that we will see "things as they really are, and as they really will be." That is how we should view Jesus, and because of His character He makes that possible. The more you and I come to understand God and Jesus, the more we want to be like Them and to be with Them. That yearning takes on a strength and an intensity that dims other things in comparison. Their character is so marvelous. No wonder the Prophet said, "If men do not comprehend the character of God, they do not comprehend themselves." How can we know who we are if we don't know who He is? How can we understand what our character should be like if we do not understand His? Christ's character is without flaw, and He is perfect in His love and empathy so you and I can trust Him completely. If He were not, imagine where we would be. ("'Lord, Increase Our Faith.'")
The more we know about the character of God and Jesus, which ensures their desire to help us, and also about their capacity to help us, the more we will have faith that the Lord's "grace is sufficient" to see us through our personal trials and troubles (see Ether 12:26-27.) (Lord, Increase Our Faith, p. 19.)
I thank Jesus for foregoing fashionableness and for enduring not only the absence of appreciation but also for speaking the truth, knowing beforehand that misunderstanding and misrepresentation would follow. I thank him for his marvelous management of time, for never misusing a moment, including the moments of meditation. Even his seconds showed his stewardship. (Ensign, May 1976, p. 27.)
How dare some treat His ministry as if it were all beatitudes and no declaratives! How myopic it is to view His ministry as all crucifixion and no resurrection! How provincial to perceive it as all Calvary and no Palmyra! All rejection at a village called Capernaum and no acceptance in the City of Enoch! All relapse and regression in ancient Israel and no Bountiful with its ensuing decades of righteousness. (Ensign, November 1981, p. 8.)
We can wait, as we must, to learn later whether … Matthew's or Luke's account of Jesus' Davidic descent is correct. (See Matt. 1; Luke 3.) Meanwhile, the Father has, on several occasions, given us Jesus' crucial genealogy: "This is My Beloved Son, in whom I am well pleased. Hear Him!" (See Matt. 3:17; 17:5; 3 Ne. 11:7; JS-H 1:17; italics added.) (Ensign, November 1984, p. 11.)
Though crucified briefly between two thieves, Jesus now sits eternally on the right hand of God! (See Luke 22:69; 1 Pet. 3:22.) He is the Lord of the constructed universe, yet He was known merely as "the carpenter's son." (Matt. 13:55.) (Ensign, November 1988, p. 33.)
Christ never brushed aside those in need because He had bigger things to do! (Ensign, November 1990, p. 16.)
Each of us is an innkeeper who decides if there is room for Jesus! (Ensign, November 1992, p. 66.)
As Jesus begins to have a real place in our lives, we are much less concerned with losing our places in the world. When our minds really catch hold of the significance of Jesus' atonement, the world's hold on us loosens. (See Alma 36:18.) (Ensign, November 1992, p. 67.)
Consider, what if Jesus' Mortal Messiahship had consisted only of remarkable sermons? Or was further enhanced with healings and other miracles-but without Gethsemane's and Calvary's awful but consecrated hours of the Atonement? How then would we regard Jesus' ministry? Where would mankind be? (Ensign, November 1992, p. 67.)
Christ on the cross gave out the cry "My God, my God, why hast thou forsaken me?" That cry on the cross is an indication that the very best of our Father's children found the trials so real, the tests so exquisite and so severe, that he cried out-not in doubt of his Father's reality, but wondering "why" at that moment of supreme agony-for Jesus felt so alone. ("But for a Small Moment," p. 445.)
We may turn from Him, but He is still there. We may feel that He is hidden from us because of the cloud cover of our concerns, but He is still close to us. We-not He-let something come between us, but no lasting eclipse need ensue. Our provincialism cannot withstand His universalism. Our disregard of Him is no match for His love of us. Yes, Jesus of Nazareth lived! He lives now! He guides His Church! ("'All Hell Is Moved,'" p. 181.)
Unlike servitude to sin, by wearing his yoke we truly learn of the Yoke Master in what is an education for eternity as well as for mortality. ("'Meek and Lowly,'" p. 53.)
Though he was actually the Creator of this world, the earth being his footstool, Jesus' willingness to become from birth a person of "no reputation" provides one of the great lessons in human history. He, the leader-servant, who remained of "no reputation" mortally, will one day be he before whom every knee will bow and whose name every tongue will confess (see Philip. 2:10-11). ("'Meek and Lowly,'" p. 55.)
It does not surprise me that Satan would thus try to influence the painting of pictures of a Jesus Satan never saw. Satan encountered no effeminate Lord on the Mount of Temptation. Satan did not go up against a frail Lord in the preexistence, nor was he dispatched out of the presence of a fragile Lord. Indeed, the Lord whom Satan often has had represented in religious art is just the opposite of that Being of whom he is so fearfully jealous. There is no truth in Lucifer's art. (Deposition of a Disciple, pp. 59-60.)
Jesus is the only perfect leader to grace this globe, and he was the only individual who was perfect in his love. ("…A More Excellent Way", p. 4.)
The only real veneration of Jesus is emulation of Him. Indeed, striving to become like Him is a special way of bearing and sharing our testimony of Him. (Even As I Am, p. 2.)
Who but merciful and discerning Jesus could be betrayed, arrested, and forsaken, and yet extend to a one-time persecutor, Saul, the great apostolic calling? Later on, the same Creator of this and other worlds stood by a jailed and persecuted Paul in the night. [Acts 9:5; 23:11.] (Even As I Am, p. 30.)
Only when what and who He is begin to dawn more fully upon us-and to fill us with awe instead of respect-will we really follow Him. (Even As I Am, p. 36.)
Jesus refused to be one of "woeful countenance." Not only did He refuse to let the establishment of the time tell Him with whom he might dine; He also refused to insist that people look mournful when they were fasting. Though He was called "man of sorrows," that description refers to His bearing of our sorrows-not His; it does not describe His day-to-day bearing! (Even As I Am, p. 103.)
His duties have long been galactic, yet He noticed the widow casting in her mite. I am stunned at His perfect, unconditional love of all. Indeed, "I stand all amazed at the love Jesus offers me." I thank Him for His discerning way of loving us without controlling us, for never letting the needs of now crowd out the considerations of eternity. I thank Him, in every situation, for maintaining His grip on Himself, which was also mankind's hold on the eternal future. (Even As I Am, p. 115.)
Did not this good and true Shepherd forgo repose after the glorious but awful Atonement in order to establish His work among the lost sheep who were disobedient in the days of Noah? Did He not then visit still other lost sheep in the Americas? Then still other lost sheep? What can we tell Him about conscientiousness? (Even As I Am, p. 119.)
Jesus lifts us up in a world which so often puts people down. (A Wonderful Flood of Light, p. 115.)
Jesus could not have done the things He did if He had been like some of us-fretting over dominion, fearing the criticism of the world, and seeking glory and praise. In contrast there was Lucifer, whose ascendancy was more important to him than our agency (see Moses 4:1, 3). A ( Wonderful Flood of Light, p. 119.)
In the great premortal council, when Jesus meekly volunteered, saying, "Here am I, send me" (Abr. 3:27), it was a most significant moment: a few words were preferred to many, for the meek do not multiply words. Never has one individual offered to do so much for so many with so few words as did Jesus when, having created this and other worlds, He then meekly proffered Himself as ransom for all of us on this planet, billions and billions of us! (Meek and Lowly, p. 8.)
Christ's remaining possession, a cloak, was gambled for even as He died. (John 19:23-24.) Yet the very earth was the footstool of Him who was meek and lowly! Jesus gave mankind living water so that we shall never thirst again. In return, on the cross He was given vinegar. (Meek and Lowly, p. 11.)
Jesus did not find pleasure in hanging on the cross; joy came after duty and agony. He went to Gethsemane and Golgotha out of a sense of supreme service, not because it would meet his needs. He fulfilled all things by giving all in that remarkable and special act of service. He descended below all-taking more than all of us put together have taken-before being lifted up. (All These Things Shall Give Thee Experience, p. 60.)
When Jesus said, "Come, follow me," it was an invitation, not a taunt. Moreover, His firm footprints are especially recognizable. They reflect no hesitancy, and no turning aside; they lie in a straight path. The prints are also sunk inerasably deep into the soil of the second estate because of the heavy burdens He bore. A portion of that depth is attributable to us, individually, because we added to the heaviness of His pressing yoke. ("Not My Will, But Thine", p. 13.)
Each of the Savior's names implies so much! The name Jesus denotes "God's help" and "Savior." The name Christ means "Anointed One," "Messiah." We are to have faith in those names and in their implications for all mankind and for us personally. These names are profound, especially when compared to the understandable but understated appellations "the carpenter's son" or "Jesus of Nazareth." Designations by vocation or location are far too provincial when describing the Lord of the universe. (Lord, Increase Our Faith, p. 9.)
If we do not regard Him highly enough to pay heed to His words about who He is, we will pay less heed to what He says and requires of us. The resulting diminution of regard and comprehension will result in little faith. What "think [we] of Christ" inevitably determines His operative relevance for our lives. (Lord, Increase Our Faith, p. 9.)
Ever observant, in both the first and second estates, consecrated Jesus always knew in which direction He faced: He consistently emulated His Father. (Ensign, November 1995, p. 23.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 179.)
Some crusaders without a cross have actually removed the divinity of Jesus Christ from the center of their doctrines-only to see all the other doctrinal dominoes tumble too. (Ensign, May 1976, p. 26.)
The Atonement not only rescues us but also exemplifies Jesus' character. His character can guide us, beacon-like, in the midst of our own afflictions, since these constitute the necessary crucible for the further refining and confirmation of our own character. (Lord, Increase Our Faith, p. 17.)
[The prophet] Jacob said that we will see "things as they really are, and as they really will be." That is how we should view Jesus, and because of His character He makes that possible. The more you and I come to understand God and Jesus, the more we want to be like Them and to be with Them. That yearning takes on a strength and an intensity that dims other things in comparison. Their character is so marvelous. No wonder the Prophet said, "If men do not comprehend the character of God, they do not comprehend themselves." How can we know who we are if we don't know who He is? How can we understand what our character should be like if we do not understand His? Christ's character is without flaw, and He is perfect in His love and empathy so you and I can trust Him completely. If He were not, imagine where we would be. ("'Lord, Increase Our Faith.'")
The more we know about the character of God and Jesus, which ensures their desire to help us, and also about their capacity to help us, the more we will have faith that the Lord's "grace is sufficient" to see us through our personal trials and troubles (see Ether 12:26-27.) (Lord, Increase Our Faith, p. 19.)
I thank Jesus for foregoing fashionableness and for enduring not only the absence of appreciation but also for speaking the truth, knowing beforehand that misunderstanding and misrepresentation would follow. I thank him for his marvelous management of time, for never misusing a moment, including the moments of meditation. Even his seconds showed his stewardship. (Ensign, May 1976, p. 27.)
How dare some treat His ministry as if it were all beatitudes and no declaratives! How myopic it is to view His ministry as all crucifixion and no resurrection! How provincial to perceive it as all Calvary and no Palmyra! All rejection at a village called Capernaum and no acceptance in the City of Enoch! All relapse and regression in ancient Israel and no Bountiful with its ensuing decades of righteousness. (Ensign, November 1981, p. 8.)
We can wait, as we must, to learn later whether … Matthew's or Luke's account of Jesus' Davidic descent is correct. (See Matt. 1; Luke 3.) Meanwhile, the Father has, on several occasions, given us Jesus' crucial genealogy: "This is My Beloved Son, in whom I am well pleased. Hear Him!" (See Matt. 3:17; 17:5; 3 Ne. 11:7; JS-H 1:17; italics added.) (Ensign, November 1984, p. 11.)
Though crucified briefly between two thieves, Jesus now sits eternally on the right hand of God! (See Luke 22:69; 1 Pet. 3:22.) He is the Lord of the constructed universe, yet He was known merely as "the carpenter's son." (Matt. 13:55.) (Ensign, November 1988, p. 33.)
Christ never brushed aside those in need because He had bigger things to do! (Ensign, November 1990, p. 16.)
Each of us is an innkeeper who decides if there is room for Jesus! (Ensign, November 1992, p. 66.)
As Jesus begins to have a real place in our lives, we are much less concerned with losing our places in the world. When our minds really catch hold of the significance of Jesus' atonement, the world's hold on us loosens. (See Alma 36:18.) (Ensign, November 1992, p. 67.)
Consider, what if Jesus' Mortal Messiahship had consisted only of remarkable sermons? Or was further enhanced with healings and other miracles-but without Gethsemane's and Calvary's awful but consecrated hours of the Atonement? How then would we regard Jesus' ministry? Where would mankind be? (Ensign, November 1992, p. 67.)
Christ on the cross gave out the cry "My God, my God, why hast thou forsaken me?" That cry on the cross is an indication that the very best of our Father's children found the trials so real, the tests so exquisite and so severe, that he cried out-not in doubt of his Father's reality, but wondering "why" at that moment of supreme agony-for Jesus felt so alone. ("But for a Small Moment," p. 445.)
We may turn from Him, but He is still there. We may feel that He is hidden from us because of the cloud cover of our concerns, but He is still close to us. We-not He-let something come between us, but no lasting eclipse need ensue. Our provincialism cannot withstand His universalism. Our disregard of Him is no match for His love of us. Yes, Jesus of Nazareth lived! He lives now! He guides His Church! ("'All Hell Is Moved,'" p. 181.)
Unlike servitude to sin, by wearing his yoke we truly learn of the Yoke Master in what is an education for eternity as well as for mortality. ("'Meek and Lowly,'" p. 53.)
Though he was actually the Creator of this world, the earth being his footstool, Jesus' willingness to become from birth a person of "no reputation" provides one of the great lessons in human history. He, the leader-servant, who remained of "no reputation" mortally, will one day be he before whom every knee will bow and whose name every tongue will confess (see Philip. 2:10-11). ("'Meek and Lowly,'" p. 55.)
It does not surprise me that Satan would thus try to influence the painting of pictures of a Jesus Satan never saw. Satan encountered no effeminate Lord on the Mount of Temptation. Satan did not go up against a frail Lord in the preexistence, nor was he dispatched out of the presence of a fragile Lord. Indeed, the Lord whom Satan often has had represented in religious art is just the opposite of that Being of whom he is so fearfully jealous. There is no truth in Lucifer's art. (Deposition of a Disciple, pp. 59-60.)
Jesus is the only perfect leader to grace this globe, and he was the only individual who was perfect in his love. ("…A More Excellent Way", p. 4.)
The only real veneration of Jesus is emulation of Him. Indeed, striving to become like Him is a special way of bearing and sharing our testimony of Him. (Even As I Am, p. 2.)
Who but merciful and discerning Jesus could be betrayed, arrested, and forsaken, and yet extend to a one-time persecutor, Saul, the great apostolic calling? Later on, the same Creator of this and other worlds stood by a jailed and persecuted Paul in the night. [Acts 9:5; 23:11.] (Even As I Am, p. 30.)
Only when what and who He is begin to dawn more fully upon us-and to fill us with awe instead of respect-will we really follow Him. (Even As I Am, p. 36.)
Jesus refused to be one of "woeful countenance." Not only did He refuse to let the establishment of the time tell Him with whom he might dine; He also refused to insist that people look mournful when they were fasting. Though He was called "man of sorrows," that description refers to His bearing of our sorrows-not His; it does not describe His day-to-day bearing! (Even As I Am, p. 103.)
His duties have long been galactic, yet He noticed the widow casting in her mite. I am stunned at His perfect, unconditional love of all. Indeed, "I stand all amazed at the love Jesus offers me." I thank Him for His discerning way of loving us without controlling us, for never letting the needs of now crowd out the considerations of eternity. I thank Him, in every situation, for maintaining His grip on Himself, which was also mankind's hold on the eternal future. (Even As I Am, p. 115.)
Did not this good and true Shepherd forgo repose after the glorious but awful Atonement in order to establish His work among the lost sheep who were disobedient in the days of Noah? Did He not then visit still other lost sheep in the Americas? Then still other lost sheep? What can we tell Him about conscientiousness? (Even As I Am, p. 119.)
Jesus lifts us up in a world which so often puts people down. (A Wonderful Flood of Light, p. 115.)
Jesus could not have done the things He did if He had been like some of us-fretting over dominion, fearing the criticism of the world, and seeking glory and praise. In contrast there was Lucifer, whose ascendancy was more important to him than our agency (see Moses 4:1, 3). A ( Wonderful Flood of Light, p. 119.)
In the great premortal council, when Jesus meekly volunteered, saying, "Here am I, send me" (Abr. 3:27), it was a most significant moment: a few words were preferred to many, for the meek do not multiply words. Never has one individual offered to do so much for so many with so few words as did Jesus when, having created this and other worlds, He then meekly proffered Himself as ransom for all of us on this planet, billions and billions of us! (Meek and Lowly, p. 8.)
Christ's remaining possession, a cloak, was gambled for even as He died. (John 19:23-24.) Yet the very earth was the footstool of Him who was meek and lowly! Jesus gave mankind living water so that we shall never thirst again. In return, on the cross He was given vinegar. (Meek and Lowly, p. 11.)
Jesus did not find pleasure in hanging on the cross; joy came after duty and agony. He went to Gethsemane and Golgotha out of a sense of supreme service, not because it would meet his needs. He fulfilled all things by giving all in that remarkable and special act of service. He descended below all-taking more than all of us put together have taken-before being lifted up. (All These Things Shall Give Thee Experience, p. 60.)
When Jesus said, "Come, follow me," it was an invitation, not a taunt. Moreover, His firm footprints are especially recognizable. They reflect no hesitancy, and no turning aside; they lie in a straight path. The prints are also sunk inerasably deep into the soil of the second estate because of the heavy burdens He bore. A portion of that depth is attributable to us, individually, because we added to the heaviness of His pressing yoke. ("Not My Will, But Thine", p. 13.)
Each of the Savior's names implies so much! The name Jesus denotes "God's help" and "Savior." The name Christ means "Anointed One," "Messiah." We are to have faith in those names and in their implications for all mankind and for us personally. These names are profound, especially when compared to the understandable but understated appellations "the carpenter's son" or "Jesus of Nazareth." Designations by vocation or location are far too provincial when describing the Lord of the universe. (Lord, Increase Our Faith, p. 9.)
If we do not regard Him highly enough to pay heed to His words about who He is, we will pay less heed to what He says and requires of us. The resulting diminution of regard and comprehension will result in little faith. What "think [we] of Christ" inevitably determines His operative relevance for our lives. (Lord, Increase Our Faith, p. 9.)
Ever observant, in both the first and second estates, consecrated Jesus always knew in which direction He faced: He consistently emulated His Father. (Ensign, November 1995, p. 23.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 179.)
Inspiration
Someone afflicted with physical deafness could sit amid a symphony of sound but hear nothing, while those about him would enjoy the thrill of great music. His would be an involuntary deprivation, of course. One who is deaf to spiritual sounds also sits unnoticing amid a different kind of symphony. Yet the reality is likewise there, since others, attuned, partake. (We Talk of Christ, We Rejoice in Christ, pp. 57-58.)
Reflection and pause are even more necessary than we had supposed in order to wipe clean the busy chalkboard of our lives; fresh impressions need a place to be recorded. (Wherefore, Ye Must Press Forward, p. 122.)
The prompting that goes unresponded to may not be repeated. Writing down what we have been prompted with is vital. A special thought can also be lost later in the day in the rough and tumble of life. God should not, and may not, choose to repeat the prompting if we assign what was given such a low priority as to put it aside. (Wherefore, Ye Must Press Forward, p. 122.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 171.)
Reflection and pause are even more necessary than we had supposed in order to wipe clean the busy chalkboard of our lives; fresh impressions need a place to be recorded. (Wherefore, Ye Must Press Forward, p. 122.)
The prompting that goes unresponded to may not be repeated. Writing down what we have been prompted with is vital. A special thought can also be lost later in the day in the rough and tumble of life. God should not, and may not, choose to repeat the prompting if we assign what was given such a low priority as to put it aside. (Wherefore, Ye Must Press Forward, p. 122.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 171.)
Imperfections
Imperfections in predecessors should be expected, but their faults should be seen as an opportunity for improvement-not as damaging evidence. (A Time to Choose, p. 24.)
Satanic "salesmen" must try to make up in cleverness what they lack in content, while righteousness often has advocates who are,unintentionally, halting, even clumsy in their advocacy of that which is right. This points up our need to fall in love with the Gospel itself and to make allowance for each other-the faulty human conduits through whom the message comes. (A Time to Choose, pp. 30-31.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 170.)
Satanic "salesmen" must try to make up in cleverness what they lack in content, while righteousness often has advocates who are,unintentionally, halting, even clumsy in their advocacy of that which is right. This points up our need to fall in love with the Gospel itself and to make allowance for each other-the faulty human conduits through whom the message comes. (A Time to Choose, pp. 30-31.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 170.)
Immorality
Take away regard for the seventh commandment, and behold the current celebration of sex, the secular religion with its own liturgy of lust and supporting music. Its theology focuses on "self." Its hereafter is "now." Its chief ritual is "sensation"-though, ironically, it finally desensitizes its obsessed adherents, who become "past feeling." (Eph. 4:19; Moro. 9:20.) (Ensign, November 1990, pp. 15-16.)
There is a last irony-but only for those who need it: The great apostle of love, John, reminded us that this world will pass away "and the lust thereof." (See 1 Jn. 2:17.) This means, quite frankly, that not only can lust ruin this life, but it is also a pandering to an appetite that will have no existence at all in the next world! (Notwithstanding My Weakness, p. 100.)
We must not be intimidated or lose our composure even though the once morally unacceptable is becoming acceptable, as if frequency somehow conferred respectability! One of the most subtle forms of intimidation is the gradual normalization of aberration! (Ensign, May 1993, p. 76.)
When one seeks to be prescriptive with regard to [the seventh commandment], society is not interested. They react as if we are offering them unlimited access to root canals. Remedy would require significant cessation of fornication and adultery with all the resultant illegitimacy, The notion that private immorality is somehow acceptable rests on the notion that certain behavior is "safe" because it is confined. Just as there can be no private smallpox or cholera, at least one other individual is usually affected by our sin, and usually more, whether immediately or eventually. (Sermons Not Spoken, p. 62.)
Strip-mining scars the landscape, causes floods, and leaves an economic emptiness which haunts the coming generations. Similarly, unchastity leaves terrible scars, brings floods of tears and anguish, and leaves a moral emptiness. Significantly, both strip-mining and unchastity rest on a life-style which partakes of an "eat, drink, and be merry" philosophy-gouge and grab now without regard to the consequences! Both strip-mining and unchastity violate the spirit of stewardship over our planet and our person. ("For the Power Is in Them … " Mormon Musings, p. 2.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 169.)
There is a last irony-but only for those who need it: The great apostle of love, John, reminded us that this world will pass away "and the lust thereof." (See 1 Jn. 2:17.) This means, quite frankly, that not only can lust ruin this life, but it is also a pandering to an appetite that will have no existence at all in the next world! (Notwithstanding My Weakness, p. 100.)
We must not be intimidated or lose our composure even though the once morally unacceptable is becoming acceptable, as if frequency somehow conferred respectability! One of the most subtle forms of intimidation is the gradual normalization of aberration! (Ensign, May 1993, p. 76.)
When one seeks to be prescriptive with regard to [the seventh commandment], society is not interested. They react as if we are offering them unlimited access to root canals. Remedy would require significant cessation of fornication and adultery with all the resultant illegitimacy, The notion that private immorality is somehow acceptable rests on the notion that certain behavior is "safe" because it is confined. Just as there can be no private smallpox or cholera, at least one other individual is usually affected by our sin, and usually more, whether immediately or eventually. (Sermons Not Spoken, p. 62.)
Strip-mining scars the landscape, causes floods, and leaves an economic emptiness which haunts the coming generations. Similarly, unchastity leaves terrible scars, brings floods of tears and anguish, and leaves a moral emptiness. Significantly, both strip-mining and unchastity rest on a life-style which partakes of an "eat, drink, and be merry" philosophy-gouge and grab now without regard to the consequences! Both strip-mining and unchastity violate the spirit of stewardship over our planet and our person. ("For the Power Is in Them … " Mormon Musings, p. 2.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 169.)
Humility
The gospel requires us to yield our minds as well as bend our knees. Minds are often more arthritic than knees. (That Ye May Believe, p. 101.)
Isn't it marvelous how Jesus deflected credit from himself? Even after his excruciating atonement, he meekly said, "Glory be to the Father"! ("Out of the Best Faculty," p. 48.)
The enthusiasm of "I'll baptize a thousand on my mission!" is best tempered by "I'll go where you want me to go, dear Lord … I'll do what you want me to do," letting "God give the increase" (Hymns, no. 270; 1 Cor. 3:6). (Men and Women of Christ, p. 25.)
Humility is not the disavowal of our worth; rather, it is the sober realization of how much we are valued by God. Nor does true humility call for the denigration of what truth we already know; rather, it is the catching of one's breath, as he realizes how very little that which we mortals presently know really is! (All These Things Shall Give Thee Experience, p. 127.)
We have no evidence of Jesus' ever reflecting upon or discoursing immodestly upon His masterful performances, such as in the miracle of the loaves and fishes, in the raising of Lazarus, or in thehealing of the ten lepers. He let his deeds speak for themselves, and He always attributed His power to the Father. Dare we do less as regards the much less we have achieved? ("Not My Will, But Thine", pp. 93-94.)
[Jesus] rejoices in our genuine goodness and achievement, but any assessment of where we stand in relation to Him tells us that we do not stand at all! We kneel! (Ensign, November 1981, p. 8.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 166.)
Isn't it marvelous how Jesus deflected credit from himself? Even after his excruciating atonement, he meekly said, "Glory be to the Father"! ("Out of the Best Faculty," p. 48.)
The enthusiasm of "I'll baptize a thousand on my mission!" is best tempered by "I'll go where you want me to go, dear Lord … I'll do what you want me to do," letting "God give the increase" (Hymns, no. 270; 1 Cor. 3:6). (Men and Women of Christ, p. 25.)
Humility is not the disavowal of our worth; rather, it is the sober realization of how much we are valued by God. Nor does true humility call for the denigration of what truth we already know; rather, it is the catching of one's breath, as he realizes how very little that which we mortals presently know really is! (All These Things Shall Give Thee Experience, p. 127.)
We have no evidence of Jesus' ever reflecting upon or discoursing immodestly upon His masterful performances, such as in the miracle of the loaves and fishes, in the raising of Lazarus, or in thehealing of the ten lepers. He let his deeds speak for themselves, and He always attributed His power to the Father. Dare we do less as regards the much less we have achieved? ("Not My Will, But Thine", pp. 93-94.)
[Jesus] rejoices in our genuine goodness and achievement, but any assessment of where we stand in relation to Him tells us that we do not stand at all! We kneel! (Ensign, November 1981, p. 8.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 166.)
Hedonism
Regarding certain destructive things, abstinence is so much easier than moderation! Meanwhile, you will see those about you who are surfing life's pleasures indulgently. They will eventually crash against the reefs of reality. ("'Brim with Joy,'" p. 4.)
Humdrum hedonism camouflages much critical data. By diminishing our capacity to feel, it also diminishes our capacity to serve others. (Sermons Not Spoken, p. 62.)
Of all today's malevolent "isms," hedonism takes the greatest toll. It is naive to say that hedonists merely march to the beat of a different drummer. So did the Gadarene swine! (Ensign, May 1995, p. 67.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 154.)
Humdrum hedonism camouflages much critical data. By diminishing our capacity to feel, it also diminishes our capacity to serve others. (Sermons Not Spoken, p. 62.)
Of all today's malevolent "isms," hedonism takes the greatest toll. It is naive to say that hedonists merely march to the beat of a different drummer. So did the Gadarene swine! (Ensign, May 1995, p. 67.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 154.)
Government
The living of one protective principle of the gospel is better than a thousand compensatory governmental programs-which programs are, so often, like "straightening deck chairs on the Titanic." (Ensign, November 1974, p. 12.)
It is no accident that the lessening, or loss, of belief in certain absolute truths, such as the existence of God and the reality of immortality, has occurred at the same time there has been a sharp gain in the size and power of governments. Once we remove belief in God from the center of our lives, as the source of truth and as a determiner of justice, a tremendous vacuum is created into which selfishness surges, a condition that governments delight in managing. (Notwithstanding My Weakness, p. 34.)
In our members' diverse and sometimes stressful situations the world over, can we not follow the twelfth article of faith, rendering appropriately unto God and Caesar? After all, Jesus' immediate audience was a repressed people living under a military protectorate supporting corrupt civil authority. (Ensign, November 1988, p. 31.)
Misguided governments mean to live, even if they live beyond their means, thereby mortgaging future generations. (Ensign, November 1990, p. 15.)
I fear that, as conditions worsen, many will react to the failures of too much government by calling for even more government. Then there will be more and more lifeboats launched because fewer and fewer citizens know how to swim. Unlike some pendulums, political pendulums do not swing back automatically; they must be pushed. History is full of instances when people have waited in vain for pendulums to swing back. ("Insights from My Life," p. 196.)
If citizen appetites, once aroused, merely look to a new agency to do what a disestablished agency once did, it won't be enough. Addicts can always find new pushers. ("Insights from My Life," p. 196.)
Had Noah lived in our highly regulated day, he probably would have been refused a building permit! (That Ye May Believe, p. 100.)
One of the disciple's major challenges will be to render to Caesar that which is Caesar's-but to know what to do when a swollen Caesar asks too much. (Things As They Really Are, p. 17.)
Mounting concerns do not necessarily mean "back to the catacombs" for Christians, or that secular Caesars will soon reopen the Colosseum. But, already, there are would-be Caesars who will refuse to settle for citizens who render to Caesar only that which ishis-and unto God all that is His. (See Matt. 22:21.) (Ensign, May 1983, p. 10.)
For the person involved in government or politics, the constant striving for preeminence or the challenge over turf can get in the way of giving service to others. Some civil servants are barely civil. For some politicians, "getting even" is, somehow, seen as succeeding. Nor are "protective dog-in-the-manger" types likely to give place and priority to Him who was placed in a manger after His birth! (Sermons Not Spoken, p. 11.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 146.)
It is no accident that the lessening, or loss, of belief in certain absolute truths, such as the existence of God and the reality of immortality, has occurred at the same time there has been a sharp gain in the size and power of governments. Once we remove belief in God from the center of our lives, as the source of truth and as a determiner of justice, a tremendous vacuum is created into which selfishness surges, a condition that governments delight in managing. (Notwithstanding My Weakness, p. 34.)
In our members' diverse and sometimes stressful situations the world over, can we not follow the twelfth article of faith, rendering appropriately unto God and Caesar? After all, Jesus' immediate audience was a repressed people living under a military protectorate supporting corrupt civil authority. (Ensign, November 1988, p. 31.)
Misguided governments mean to live, even if they live beyond their means, thereby mortgaging future generations. (Ensign, November 1990, p. 15.)
I fear that, as conditions worsen, many will react to the failures of too much government by calling for even more government. Then there will be more and more lifeboats launched because fewer and fewer citizens know how to swim. Unlike some pendulums, political pendulums do not swing back automatically; they must be pushed. History is full of instances when people have waited in vain for pendulums to swing back. ("Insights from My Life," p. 196.)
If citizen appetites, once aroused, merely look to a new agency to do what a disestablished agency once did, it won't be enough. Addicts can always find new pushers. ("Insights from My Life," p. 196.)
Had Noah lived in our highly regulated day, he probably would have been refused a building permit! (That Ye May Believe, p. 100.)
One of the disciple's major challenges will be to render to Caesar that which is Caesar's-but to know what to do when a swollen Caesar asks too much. (Things As They Really Are, p. 17.)
Mounting concerns do not necessarily mean "back to the catacombs" for Christians, or that secular Caesars will soon reopen the Colosseum. But, already, there are would-be Caesars who will refuse to settle for citizens who render to Caesar only that which ishis-and unto God all that is His. (See Matt. 22:21.) (Ensign, May 1983, p. 10.)
For the person involved in government or politics, the constant striving for preeminence or the challenge over turf can get in the way of giving service to others. Some civil servants are barely civil. For some politicians, "getting even" is, somehow, seen as succeeding. Nor are "protective dog-in-the-manger" types likely to give place and priority to Him who was placed in a manger after His birth! (Sermons Not Spoken, p. 11.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 146.)
Gossip
False accusations can linger like a bad odor. The victim may even be vindicated without being re-established. He may be exonerated but remain excluded. (That Ye May Believe, p. 8.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 144.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 144.)
Gangs
In their search for identity and belonging, too many supposedly savvy teens are now confined to the solitude of a lonely gang. What is the lasting advantage of becoming streetwise if one is on a street to nowhere? Gangs mark the failure of both families and communities as well as symbolizing the pervasive revolt against authority. (Ensign, May 1993, pp. 76-77.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 133.)
(Cory H. Maxwell, ed., The Neal A. Maxwell Quote Book [Salt Lake City: Bookcraft, 1997], 133.)
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