Pride: A Challenge from Within

Pride: A Challenge from Within

BY ELDER STEPHEN D. NADAULD

Of the Seventy

The age-old problem described so well by prophets in the Book of Mormon and reiterated by modern prophets can beset any of us if we let it.
We live in a glorious era of the earth’s history when the fulness of the gospel has been restored. It is an exciting time to be a Church member: to see nearly 50,000 missionaries teaching the gospel to many of the nations of the earth, to have meetinghouses springing up like mushrooms, to have sacred temples rising majestically, to have the use of computers to search for ancestors, to hear prophets and Apostles by satellite transmission. Indeed, these are extraordinary times by any measure.

And yet there is a wise saying in French: Plus ça change, plus c’est la même chose, which means, “The more things change, the more they stay the same.” Despite the progress, prosperity, and success of today’s Church, there seem to be challenges to Church members that are common to men and women of all ages. We are blessed to have written records of the experiences of members of Christ’s Church in previous eras, such as the Book of Mormon, a sacred record that provides wonderful insights about common challenges.

One of many such examples is found in the teachings of Jacob, the brother of Nephi and son of Lehi. The Nephites had separated from the Lamanites, they had been diligently taught principles of the gospel by Lehi and Nephi, the Church was established, and a temple had been built. Yet Jacob, who had been in the temple to obtain his “errand from the Lord” (Jacob 1:17), made this very interesting statement to the people: “Behold, hearken ye unto me, and know that by the help of the all-powerful Creator of heaven and earth I can tell you concerning your thoughts, how that ye are beginning to labor in sin, which sin appeareth very abominable unto me, yea, and abominable unto God” (Jacob 2:5; emphasis added). Jacob had been shown by God the minds and hearts of his people and therefore could prepare specific counsel for them.

He first spoke to the people in plainness about pride and then about immorality (see Jacob 2:12–22, 23–33). He clearly pointed out to the people that these sins were not challenges from outside the Church but from within, initiated in their thoughts—their minds and hearts—as they dealt with the daily challenges of living gospel principles.

Jacob’s experience can be applied to our time. Today we live in a world full of external influences. As members of the Church, we are appropriately admonished to be “in the world but not of the world.” In other words, we seek to establish an environment and a mind-set which allows us to withstand the enemy without. And it is certainly wise to do so, for there is ample evidence that the evils of the world can bring sorrow and tragedy whenever we do not protect ourselves against their influence.

However, Jacob’s full message should be clear to every Latter-day Saint. There are challenges from within that are every bit as difficult as those from without. We must not assume that once we are within the fold we will find our safety assured; rather, we need to be aware of the potentially serious pitfalls strewn in the way of converted, practicing Latter-day Saints. President Ezra Taft Benson’s admonition to study the Book of Mormon was designed to help us avoid some of the problems experienced by former-day Saints. As the Book of Mormon unfolds a thousand years of history, we receive extraordinary doctrinal teachings and practical wisdom from the experience of members of the Church.

Mormon, who compiled the record, had an especially interesting insight into the history of his people. In the space of 395 of our modern-day pages, he chronicled nearly 600 years of history. He also had his own personal experience to draw upon. When he paused in chapter 12 of Helaman to express his frustration with a repeating pattern he had observed that suggests how slow his people were to learn, we as members of the Church today should pay special attention. He begins by commenting in verse one about the “unsteadiness of the hearts of the children of men.” In verse two, he summarizes the 600 years as follows:

“Yea, and we may see at the very time when he [the Lord] doth prosper his people, yea, in the increase of their fields, their flocks and their herds, and in gold, and in silver, and in all manner of precious things of every kind and art; sparing their lives, and delivering them out of the hands of their enemies; softening the hearts of their enemies that they should not declare wars against them; yea, and in fine, doing all things for the welfare and happiness of his people; yea, then is the time that they do harden their hearts, and do forget the Lord their God, and do trample under their feet the Holy One—yea, and this because of their ease, and their exceedingly great prosperity.”

After Mormon rehearses that pattern of iniquity, he provides in verse six a classic one-verse analysis of the problem: “Behold, they do not desire that the Lord their God, who hath created them, should rule and reign over them; notwithstanding his great goodness and his mercy towards them, they do set at naught his counsels, and they will not that he should be their guide.” Mormon is amazed that a people can continue in such self-destructive behavior instead of simply acknowledging the goodness of the Lord and letting themselves be led by His counsel.

Mormon continues his lament with a vivid analogy: “The children of men … are less than the dust of the earth.

“For behold, the dust of the earth moveth hither and thither, to the dividing asunder, at the command of our great and everlasting God.

“Yea, behold at his voice do the hills and the mountains tremble and quake.

“And by the power of his voice they are broken up, and become smooth, yea, even like unto a valley.

“Yea, by the power of his voice doth the whole earth shake;

“Yea, by the power of his voice, do the foundations rock, even to the very center.

“Yea, and if he say unto the earth—Move—it is moved” (Hel. 12:7–13).

With occasional exceptions, the Church has endured the early period when its members were severely and directly tested from without. The early persecutions, the subsequent flight to the Rocky Mountains, and the challenges from the national government are behind us. There are stakes of Zion in many countries and lands. But is it possible that in not a few of these stakes, conditions are developing that have been described again and again in the Book of Mormon?

The age-old problem described so well by prophets in the Book of Mormon and reiterated by modern prophets seems to be one of pride. Pride in its many forms is the great challenge from within. Mormon expressed it so well when he said, “Behold, they do not desire that the Lord their God, who hath created them, should rule and reign over them” (Hel. 12:6). Once rooted in a person’s heart, pride sets the stage for spiritual downfall: unrighteous thoughts that spring up from within can lead to an unwillingness to be submissive or to follow counsel. For some, personal prosperity reinforces the notion that they are doing fine on their own. Others begin to feel that rules can be tailored a little to meet their personal desires. Sound teachings become old-fashioned, and leaders start to seem out of touch, unfeeling, or too old. None of these thoughts happen overnight but come gradually as humility and meekness are eroded by possessions, status, and prosperity. Pride causes a hardened heart and spiritual deafness, both of which can ultimately lead to a host of more serious sins. In the worst case, a person may go beyond self-destructive behavior and become an enemy to God, desiring to fight openly against His teachings.

A most disquieting aspect of the repeated cycles described in the Book of Mormon is the time frame, for an entire people can “become weak, because of their transgression, in the space of not many years” (Hel. 4:26; emphasis added). Whether it be individuals or a whole society, it is possible that decay from within can wreak havoc in a relatively short time.

As people individually or collectively experience conditions that may lead unwittingly to their own downfall, what can be done? I would like to recommend three steps that can help. First, Jacob acknowledged that the people had begun to have inappropriate thoughts: thoughts of gain, of advantage, of status, of power, of lust. How useful it would be from time to time to take an inventory of our thoughts and the feelings of our hearts. Such an examination might involve asking questions like, What do I spend time thinking about? Do I ever feel uneasy about my thoughts? How do my thoughts compare with concepts taught in the scriptures and by spiritual leaders? Have I read the Sermon on the Mount lately, and do I understand its applications? Am I nervous, anxious, and upset, or calm and confident?

Second, a behavior check may be helpful. Certain behaviors can be early warning signals; for example, spending patterns, “harmless” flirting, missing church meetings and assignments, and wearing temple garments inappropriately. The rationalizations are all familiar: “So and so does it.” “A little won’t matter.” “Nobody will know or care.” When we carefully and prayerfully examine our behaviors, the Spirit may prompt needed adjustments.

Third, it is useful to return to the basics and review the fundamental concepts of the plan of redemption. Alma observed, “Therefore God gave unto them commandments, after having made known unto them the plan of redemption” (Alma 12:32; emphasis added). We infer from this that an understanding of the plan of redemption is an important prerequisite to an appreciation of commandments. Our motivation for the difficult act of repentance comes after and as a result of understanding the role that faith in the Lord Jesus Christ plays in the plan. Hearts are changed, thoughts are controlled, and behavior is modified when the plan is well understood.

Alma had firsthand experience with this principle. As both the chief judge and presiding high priest over his people, he observed that many of the difficulties they faced came from within: “For they saw and beheld with great sorrow that the people of the church began to be lifted up in the pride of their eyes, and to set their hearts upon riches and upon the vain things of the world” (Alma 4:8). And so he appointed another to fill the office of chief judge and retained the office of high priest. “And this he did that he himself might go forth among his people, … that he might preach the word of God unto them … and that he might pull down, by the word of God, all the pride and craftiness and all the contentions which were among his people” (Alma 4:19). Alma recognized that there was enormous power in teaching the plan—the doctrine, the word of God. This is equally true today.

How blessed we are to have the Book of Mormon and to learn from it enduring truths that can be so helpful for today. Life is complicated, and among its many challenges, some of the greatest come from within. But we are not destined to repeat the past if we can learn from it. May we echo the words of the ancient prophet Nephi: “I know in whom I have trusted.

“My God hath been my support. …

“O Lord, I have trusted in thee and I will trust in thee forever. I will not put my trust in the arm of flesh” (2 Ne. 4:19–20, 34).

To learn this great lesson from the Book of Mormon that pride and reliance on the arm of flesh can be replaced with trust in the Lord is to be blessed for eternity by an extraordinary book containing the word of God.

Beware of Pride

Beware of Pride

EZRA TAFT BENSON

President of the Church

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The tumult and the shouting dies;
The captains and the kings depart.
Still stands thine ancient sacrifice,
An humble and a contrite heart.
Lord God of Hosts, be with us yet,
Lest we forget, lest we forget.
God will have a humble people. Either we can choose to be humble or we can be compelled to be humble. Alma said, “Blessed are they who humble themselves without being compelled to be humble.” (Alma 32:16.)

Let us choose to be humble.

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

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

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

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

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

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

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

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

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

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

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

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

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

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