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.)

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.)