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.

Pride and the Priesthood

Pride and the Priesthood

DIETER F. UCHTDORF

Second Counselor in the First Presidency

Pride is a switch that turns off priesthood power. Humility is a switch that turns it on.
My dear brothers, thank you for assembling all around the world for this priesthood session of general conference. Your presence shows your commitment to stand, wherever you are, with your brothers who bear the holy priesthood and serve and honor your Lord and Redeemer, Jesus Christ.

Often we mark the span of our lives by events that leave imprints on our minds and hearts. There are many such events in my life, one of which happened in 1989 when I heard a timeless sermon by President Ezra Taft Benson, “Beware of Pride.” In the introduction it was noted that this topic had been weighing heavily on President Benson’s soul for some time. 1

I have felt a similar burden during the past months. The promptings of the Holy Spirit have urged me to add my voice as another witness to President Benson’s message delivered 21 years ago.

Every mortal has at least a casual if not intimate relationship with the sin of pride. No one has avoided it; few overcome it. When I told my wife that this would be the topic of my talk, she smiled and said, “It is so good that you talk about things you know so much about.”

Other Meanings of Pride
I also remember one interesting side effect of President Benson’s influential talk. For a while it almost became taboo among Church members to say that they were “proud” of their children or their country or that they took “pride” in their work. The very word pride seemed to become an outcast in our vocabulary.

In the scriptures we find plenty of examples of good and righteous people who rejoice in righteousness and at the same time glory in the goodness of God. Our Heavenly Father Himself introduced His Beloved Son with the words “in whom I am well pleased.” 2

Alma gloried in the thought that he might “be an instrument in the hands of God.” 3 The Apostle Paul gloried in the faithfulness of members of the Church. 4 The great missionary Ammon gloried in the success he and his brothers had experienced as missionaries. 5

I believe there is a difference between being proud of certain things and being prideful. I am proud of many things. I am proud of my wife. I am proud of our children and grandchildren.

I am proud of the youth of the Church, and I rejoice in their goodness. I am proud of you, my dear and faithful brethren. I am proud to stand shoulder to shoulder with you as a bearer of the holy priesthood of God.

Pride Is the Sin of Self-Elevation
So what is the difference between this kind of feeling and the pride that President Benson called “the universal sin”? 6 Pride is sinful, as President Benson so memorably taught, because it breeds hatred or hostility and places us in opposition to God and our fellowmen. At its core, pride is a sin of comparison, for though it usually begins with “Look how wonderful I am and what great things I have done,” it always seems to end with “Therefore, I am better than you.”

When our hearts are filled with pride, we commit a grave sin, for we violate the two great commandments. 7 Instead of worshipping God and loving our neighbor, we reveal the real object of our worship and love—the image we see in the mirror.

Pride is the great sin of self-elevation. It is for so many a personal Rameumptom, a holy stand that justifies envy, greed, and vanity. 8 In a sense, pride is the original sin, for before the foundations of this earth, pride felled Lucifer, a son of the morning “who was in authority in the presence of God.” 9 If pride can corrupt one as capable and promising as this, should we not examine our own souls as well?

Pride Has Many Faces
Pride is a deadly cancer. It is a gateway sin that leads to a host of other human weaknesses. In fact, it could be said that every other sin is, in essence, a manifestation of pride.

This sin has many faces. It leads some to revel in their own perceived self-worth, accomplishments, talents, wealth, or position. They count these blessings as evidence of being “chosen,” “superior,” or “more righteous” than others. This is the sin of “Thank God I am more special than you.” At its core is the desire to be admired or envied. It is the sin of self-glorification.

For others, pride turns to envy: they look bitterly at those who have better positions, more talents, or greater possessions than they do. They seek to hurt, diminish, and tear down others in a misguided and unworthy attempt at self-elevation. When those they envy stumble or suffer, they secretly cheer.

The Laboratory of Sports
Perhaps there is no better laboratory to observe the sin of pride than the world of sports. I have always loved participating in and attending sporting events. But I confess there are times when the lack of civility in sports is embarrassing. How is it that normally kind and compassionate human beings can be so intolerant and filled with hatred toward an opposing team and its fans?

I have watched sports fans vilify and demonize their rivals. They look for any flaw and magnify it. They justify their hatred with broad generalizations and apply them to everyone associated with the other team. When ill fortune afflicts their rival, they rejoice.

Brethren, unfortunately we see today too often the same kind of attitude and behavior spill over into the public discourse of politics, ethnicity, and religion.

My dear brethren of the priesthood, my beloved fellow disciples of the gentle Christ, should we not hold ourselves to a higher standard? As priesthood bearers, we must realize that all of God’s children wear the same jersey. Our team is the brotherhood of man. This mortal life is our playing field. Our goal is to learn to love God and to extend that same love toward our fellowman. We are here to live according to His law and establish the kingdom of God. We are here to build, uplift, treat fairly, and encourage all of Heavenly Father’s children.

We Must Not Inhale
When I was called as a General Authority, I was blessed to be tutored by many of the senior Brethren in the Church. One day I had the opportunity to drive President James E. Faust to a stake conference. During the hours we spent in the car, President Faust took the time to teach me some important principles about my assignment. He explained also how gracious the members of the Church are, especially to General Authorities. He said, “They will treat you very kindly. They will say nice things about you.” He laughed a little and then said, “Dieter, be thankful for this. But don’t you ever inhale it.”

That is a good lesson for us all, brethren, in any calling or life situation. We can be grateful for our health, wealth, possessions, or positions, but when we begin to inhale it—when we become obsessed with our status; when we focus on our own importance, power, or reputation; when we dwell upon our public image and believe our own press clippings—that’s when the trouble begins; that’s when pride begins to corrupt.

There are plenty of warnings about pride in the scriptures: “Only by pride cometh contention: but with the well advised is wisdom.” 10

The Apostle Peter warned that “God resisteth the proud, and giveth grace to the humble.” 11 Mormon explained, “None is acceptable before God, save the meek and lowly in heart.” 12 And by design, the Lord chooses “the weak things of the world to confound the things which are mighty.” 13 The Lord does this to show that His hand is in His work, lest we “trust in the arm of flesh.” 14

We are servants of our Lord and Savior, Jesus Christ. We are not given the priesthood so that we can take our bows and bask in praise. We are here to roll up our sleeves and go to work. We are enlisted in no ordinary task. We are called to prepare the world for the coming of our Lord and Savior, Jesus Christ. We seek not our own honor but give praise and glory to God. We know that the contribution we can make by ourselves is small; nevertheless, as we exercise the power of the priesthood in righteousness, God can cause a great and marvelous work to come forth through our efforts. We must learn, as Moses did, that “man is nothing” 15 by himself but that “with God all things are possible.” 16

Jesus Christ Is the Perfect Example of Humility
In this, as in all things, Jesus Christ is our perfect example. Whereas Lucifer tried to change the Father’s plan of salvation and obtain honor for himself, the Savior said, “Father, thy will be done, and the glory be thine forever.” 17 Despite His magnificent abilities and accomplishments, the Savior was always meek and humble.

Brethren, we hold “the Holy Priesthood, after the Order of the Son of God.” 18 It is the power God has granted to men on earth to act for Him. In order to exercise His power, we must strive to be like the Savior. This means that in all things we seek to do the will of the Father, just as the Savior did. 19 It means that we give all glory to the Father, just as the Savior did. 20 It means that we lose ourselves in the service of others, just as the Savior did.

Pride is a switch that turns off priesthood power. 21 Humility is a switch that turns it on.

Be Humble and Full of Love
So how do we conquer this sin of pride that is so prevalent and so damaging? How do we become more humble?

It is almost impossible to be lifted up in pride when our hearts are filled with charity. “No one can assist in this work except he shall be humble and full of love.” 22 When we see the world around us through the lens of the pure love of Christ, we begin to understand humility.

Some suppose that humility is about beating ourselves up. Humility does not mean convincing ourselves that we are worthless, meaningless, or of little value. Nor does it mean denying or withholding the talents God has given us. We don’t discover humility by thinking less of ourselves; we discover humility by thinking less about ourselves. It comes as we go about our work with an attitude of serving God and our fellowman.

Humility directs our attention and love toward others and to Heavenly Father’s purposes. Pride does the opposite. Pride draws its energy and strength from the deep wells of selfishness. The moment we stop obsessing with ourselves and lose ourselves in service, our pride diminishes and begins to die.

My dear brethren, there are so many people in need whom we could be thinking about instead of ourselves. And please don’t ever forget your own family, your own wife. There are so many ways we could be serving. We have no time to become absorbed in ourselves.

I once owned a pen that I loved to use during my career as an airline captain. By simply turning the shaft, I could choose one of four colors. The pen did not complain when I wanted to use red ink instead of blue. It did not say to me, “I would rather not write after 10:00 p.m., in heavy fog, or at high altitudes.” The pen did not say, “Use me only for important documents, not for the daily mundane tasks.” With greatest reliability it performed every task I needed, no matter how important or insignificant. It was always ready to serve.

In a similar way we are tools in the hands of God. When our heart is in the right place, we do not complain that our assigned task is unworthy of our abilities. We gladly serve wherever we are asked. When we do this, the Lord can use us in ways beyond our understanding to accomplish His work.

Let me conclude with words from President Ezra Taft Benson’s inspired message of 21 years ago:

“Pride is the great stumbling block to Zion.

“We must cleanse the inner vessel by conquering pride. … 23

“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.’ … 24

“God will have a humble people. … ‘Blessed are they who humble themselves without being compelled to be humble.’ … 25

“Let us choose to be humble. We can do it. I know we can.” 26

My beloved brethren, let us follow the example of our Savior and reach out to serve rather than seeking the praise and honor of men. It is my prayer that we will recognize and root out unrighteous pride in our hearts and that we will replace it with “righteousness, godliness, faith, love, patience, [and] meekness.” 27 In the sacred name of Jesus Christ, amen.

References


1. See Ezra Taft Benson, “Beware of Pride,” Ensign, May 1989, 4.


2.  3 Nephi 11:7.


3.  Alma 29:9.


4. See 2 Thessalonians 1:4.


5. See Alma 26.


6. Ezra Taft Benson, Ensign, May 1989, 6.


7. See Matthew 22:36–40.


8. See Alma 31:21.


9.  Doctrine and Covenants 76:25.


10.  Proverbs 13:10.


11.  1 Peter 5:5.


12.  Moroni 7:44.


13.  1 Corinthians 1:27.


14.  Doctrine and Covenants 1:19.


15.  Moses 1:10.


16.  Matthew 19:26.


17. See Moses 4:1–2.


18.  Doctrine and Covenants 107:3.


19. See John 8:28–29.


20. See John 17:4.


21. See Doctrine and Covenants 121:34–37.


22.  Doctrine and Covenants 12:8.


23. See Alma 6:2–4; Matthew 23:25–26.


24.  Mosiah 3:19; see also Alma 13:28.


25.  Alma 32:16.


26. Ezra Taft Benson, Ensign, May 1989, 6–7.


27.  1 Timothy 6:11.

The Tragic Dimensions of Saul

The Tragic Dimensions of Saul

BY RICHARD G. ELLSWORTH

The Tragic Dimensions of Saul
Among Old Testament narratives, the life of King Saul stands out in its tragedy. Saul’s life consists of a series of situations and decisions that, because of his character, cause his own death, the deaths of his loved ones, and the destruction of all his hopes.

Traditionally, tragedy presents an account of a man in high position, often placed there beyond or even against his own will, who, because of some fault in his character, or some folly, or even some unintentional mistake, meets personal catastrophe and falls. The story tells of his choices, his recognition of his dire situation, and his final struggle against the inevitable.

Tragic heroes may be both good and bad. They are often foolish, shortsighted, and ambitious, yet brave and courageous. They are sometimes wicked. They are people torn apart by their struggling within traps they themselves may have made.

The tragedy of Saul, seen in this classical perspective, is further enhanced by the Hebrew concept that loss of rapport with God is the worst of mortality’s hazards. Nothing is worse than having God depart from one’s life; no punishment is as bad as isolation from the Divine Presence. In Greek tragedy, to fight against one’s fate, even the dictum of the gods, is the highest of tragic effort—a noble enterprise. But for the Hebrews, to fight against their God was never admirable, never noble. It was rebellion, arrogance, and unthinkable pride. It was the very height of foolishness. Tragic Saul meets both classical and Hebrew perspectives. What makes his story truly tragic, however, is the fact that Saul is not a fictional character; he actually lived and suffered the consequences of his tragic failures.

Saul’s tragic flaw was pride, often manifested as a fear of criticism and a love of popular approval. This flaw resulted in a tendency to make significant errors in judgment that consistently resulted in complication and misfortune. But Saul also had great strength and courage. Faced with God’s condemnation, Saul did not duck or hide but turned toward his future with violent and almost foolhardy bravery, yet without repentance, and determined to fight the Lord’s condemnation. In his attempt to force God to reverse the divine decision against him, Saul changed from one who was humble and pure, chosen of the Lord to receive great promised blessings, to one who stood angry, alone, and impenitent.

Saul was elevated to high position almost against his will. Chosen by God, he was literally brought in off the street by Samuel the Prophet and notified of his calling. He was reluctant, and Samuel, as a sign of validity, told him not only what would happen to him on the way home, but also that he would be chosen by lot at the meeting of the tribes at Gilgal and publicly anointed king. When the lot fell upon him at Gilgal as Samuel had foretold, Saul was hiding, and the Lord had to reveal his whereabouts. This was a foreshadow of the pattern to come.

The high position Saul was brought to was difficult, to say the least. As the newly anointed king of Israel, he was actually a substitute. Jehovah was the true king of Israel. Samuel made this ominously clear to the people in his discourse to them on kingship before Saul was ever chosen. Saul, too, was clearly told of his tenuous position. He was to be the civil representative of the true king, Jehovah, whom the people had rejected. When Saul overreached his place as vassal to the real king, God rejected him. It is in Saul’s determined struggle against this fateful pronouncement that his character achieves tragic dimension and consequence.

Saul had many good qualities. At the beginning of this real-life drama, he showed a simple faith. Searching for his father’s lost asses, he was willing to ask Samuel, the seer, for revelation to find them. Later, after accepting his kingship, he proved wise in managing the people who opposed him. He was a strong leader and a courageous warrior. Victorious in battle at Jabesh-gilead, he was quick to give God the honor. In these early years, he was humble and exemplary, leading the people to know God’s superior will and power, willing to ask the prophet Samuel for counsel. And the Lord approved of Saul and gave him the spirit of prophecy and a new heart.

But, as time passed and Saul’s reign solidified, character traits appeared in Saul that resulted in catastrophe. He was impetuous, often rash in his judgments, almost thoughtless in his conclusions. Passionate, he was swift to anger, quick to violence. He stubbornly held strong allegiances that, at times, led to mistaken judgments, while at the same time forsaking other allegiances that would have helped him. He slowly became insensitive, even calloused, in his relationships with other people. To achieve his ends, he was willing to manipulate others, even his own loved ones. He feared criticism. He developed a great need for popular approval. This last weakness was the major consequence of his stubborn pride, which was his tragic flaw.

Saul’s insecurity showed early in the drama. Too often, under pressure, he chose to do what he thought would give him popular approval, regardless of an opposing commandment of God. For example, faced with an immense Philistine invasion—thirty thousand chariots, six thousand horsemen, and innumerable foot soldiers—Saul made such a decision. With only six hundred men, he had great need for divine help. Samuel had told him that he would come to make the required offerings before the battle. But as the Philistine horror built, Saul saw his people leaving. He took it upon himself to offer the required sacrifices as a means to hold people to him. When Samuel arrived, he condemned Saul. Saul said defensively that the people were scattering from him and that he “forced” himself to make the offerings, but Samuel answered, “Thou hast done foolishly: thou hast not kept the commandment of the Lord.” (1 Sam. 13:13.)

In the battle that followed, Saul’s need for popular approval showed again. In a moment of zeal, Saul proclaimed a day of fasting. “Cursed be the man,” he cried, “that eateth any food until evening, that I may be avenged on mine enemies.” (1 Sam. 14:24.) Saul’s motive was good. He meant to secure the help of the Lord in winning a victory. But impetuously, he ruled that anyone who broke the fast should die. And that very morning, his son Jonathan, unaware of his father’s proclamation of the fast, had begun the battle with a heroic exploit against the Philistines. In the course of the battle that developed, Jonathan scooped some honey from a honeycomb and ate it. The soldiers who were with him told him of his father’s oath, and Jonathan replied that the fast was foolish—that soldiers should not go into battle on empty stomachs. Immediately, the soldiers took this as justification for breaking the fast, killing the animals they captured, even eating the meat with the blood, contrary to the law of Moses. When King Saul heard this, he quickly called for all to come to a central place so the meat could be rightly slaughtered and cooked, and the proper offerings made.

After the victory feasting was over, Saul again sought guidance from the Lord, but God did not answer. Saul blamed his separation from the Lord on the broken fast instead of on his own disobedience. He cried out that the man who caused this should die. The blame fell upon Jonathan, and when Jonathan reported what he had done, Saul said stubbornly, “Thou shalt surely die.” (1 Sam. 14:44.) But the people called out for Jonathan, saying that he had caused a great victory that day and that he shouldn’t die. Saul then changed his mind, granting his son amnesty. Not only was his proclamation of the fast not wise, but the threat of death to the violator of his edict was excessive and totally undeserved; it was meant to prove Saul’s devotion, and as such was dishonest and hypocritical.

Saul’s final rupture with the prophet Samuel and with the Lord was caused by this same weakness. The Lord commanded Saul to destroy the Amalekites—every man, woman, and child; every ox, sheep, and camel; everything that belonged to the Amalekites. So Saul chased the enemy from Havilah to Shur, but he allowed his people to bring home the best sheep and oxen. Saul himself captured the Amalekite king, Agag, and proudly brought him back alive.

Confronted by Samuel, Saul made many excuses. He tried first to say that he had fulfilled the commandments of God, but Samuel rejected that—“What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?” Then Saul tried to blame it on the people, saying that the people had spared the best sheep and oxen “to sacrifice unto the Lord.” (1 Sam. 15:14–15.)

This is a high, climactic moment in the drama—the old prophet, loving Saul as a father loves an erring son, yet determined to deliver his fateful message from God, and Saul, desolate, convicted, lamely trying to justify himself but unable to do so. In words that surely would have been heavy with emotion, Samuel said, “I will tell thee what the Lord hath said to me this night.” And Saul, fearful, but determined to press on, replied, “Say on.” (1 Sam. 15:16.)

Samuel reminded Saul that the Lord had taken him when he was nothing and made him king over Israel, but now, when the Lord commanded him, he did not obey. Saul argued, “Yea, I have obeyed the voice of the Lord,” again blaming the people and ignoring the fact that he, the king, was responsible for the people bringing back the animals. Samuel answered him, “Hath the Lord as great delight in burnt offerings and sacrifice, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice.” (1 Sam. 15:17–22.)

Saul broke. He admitted his transgression, murmuring that he did it “because I feared the people, and I obeyed their voice.” Then he begged Samuel to forgive him, to turn again toward him, to be with him as of old that he might again be acceptable to the Lord. But Samuel would not: “Thou has rejected the word of the Lord, and the Lord hath rejected thee from being king over Israel.” As Samuel turned to leave, Saul clutched at his mantle. It tore. Samuel prophesied, “The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou.” (1 Sam. 15:24–28.)

This was the tragic moment of truth for Saul. Plaintively, Saul begged Samuel to stay to make offerings “before the elders of my people, and before Israel.” Samuel acquiesced in this, but, before doing so, he himself killed Agag, as the Lord had commanded Saul to do. And when the sacrifices were over, Samuel left, never to see Saul again in this life.

In fiction, tragic heroes struggle valiantly against their reversed fortune. In Saul’s case, truth shadows fiction, for he spent the rest of his life struggling against just such a reversal. Saul was no quitter. He was no coward. But he was proud and would not repent. Realizing that his blessings and kingdom had indeed been given to another, he looked about to see who this might be.

Before long, he decided that it was his foster son David, youthful hero of the combat with Goliath. After David’s victory, Saul had taken David into his own household. In time, David had grown to be a successful army commander, one whom Saul trusted. The realization that David was the one chosen of the Lord came as a shock to Saul. As Saul and his soldiers returned from victory, the people came out to meet them. Dancing and singing, the women proclaimed that Saul had slain his thousands, but that David had slain his tens of thousands. With mounting anger, Saul realized that David had the popularity he had so much wanted but had never fully received. From that moment on, Saul sought to take David’s life.

In his struggle against God, Saul’s efforts reached great intensity. His heart was torn; he saw not only his people leave him, but even members of his own family turn against him. Saul had hoped to use his daughter Michal as a temptation to get David killed by the Philistines. But David survived and married Michal. Later, she lied to her father and helped David escape when Saul commanded his soldiers to kill David while he slept.

Saul’s son Jonathan, his favorite and apparent heir to the kingdom, also loved David, admitting freely that he knew David would rule in his place. He beseeched David not to destroy his children when that time came. Old King Saul, heartsick and angry, struggling to maintain the kingdom and give it to Jonathan, spoke to his son: “As long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die.” (1 Sam. 20:31.) But Jonathan defended David, and Saul, angered beyond control, cast his spear at his own son.

Jonathan helped David flee into the wilderness. There David’s followers gathered about him, hiding in the hills and mountain fortresses by the Dead Sea. David had already sought out Samuel the prophet for counsel and advice. He also went to the priests at Nob for help, and Saul, hearing of this, had the priests and their families put to death.

Saul had lost all control. As he struggled against the decision of God, personified in David, he became more and more aware that his efforts were futile. But this dawning recognition was at war with his stubborn will. There was no fault in David—David respected Saul as the anointed of the Lord. Twice he spared Saul’s life—first in the dark cave at En-Gedi, and second in Saul’s camp in the wilderness of Ziff. Realizing this, Saul wept and cried aloud, admitting his evil to David and calling out plaintively to him that he, too, knew that David would surely be king over Israel.

The final days of Saul’s tragic life are heightened by his growing paranoia and his terrible need for help outside himself. Formerly, he had been able to appeal to God, to the prophet Samuel, and to the priests. Now, however, “when Saul enquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets.” (1 Sam. 28:6.) He was completely alone. Samuel was dead, and Saul himself had murdered the priests. Saul’s own family no longer respected him. The people whom he had sought to serve refused to support him.

“All of you have conspired against me,” Saul cried at Gibeah. “There is none of you that is sorry for me.” (1 Sam. 22:8.) Yet Saul did not repent; neither did he change.

At the last, faced by a vast horde of Philistines gathered at Mount Gilboa to do battle against him, Saul was filled with fear. Crazed and abandoned, he turned at last to those he had formerly condemned. In disguise, he went to the witch of En-dor, a spiritualist, and asked her to call up Samuel from the dead.

This is the great culminating event in Saul’s descent to evil. Saul had completed his personal tragedy. Originally clean and pure, chosen by the Lord himself and given a new heart, Saul had been personally directed by the prophet of God. But now he sought revelation through a witch. He had become a liar, an equivocator, a cheat, a thief, and a murderer. Now, confused in mind and darkened in spirit, he sought help from satanic sources. It was a powerful moment. A deceiving spirit, appearing as Samuel, rebuked Saul and pronounced the final curse: “The Lord will also deliver Israel with thee into the hand of the Philistines … To morrow shalt thou and thy sons be with me.” (1 Sam. 28:19; see also 1 Sam. 28:15.)

It was the end. But Saul did not weep or don sackcloth in ashes. Beyond repentance, he turned deliberately toward the impending battle, perhaps in the dreaded hope that he might yet disprove this last prophecy. But in the great battle that followed, as he looked around and saw his three sons lying dead beside him, Saul himself, already wounded by archers, fell upon his sword and died.

Tragically, the ironic spiral of Saul’s life ended where it began. It was at Gilgal that young Saul was ordained king; it was also at Gilgal that he was condemned by the Lord. And it was by Mount Gilboa where, in the power of the Lord, Saul had won his first great battle against the Ammonites, rescuing Jabesh-gilead, unifying Israel, and establishing his reign. It was again by Mount Gilboa that he fought his last battle—but this time under God’s condemnation. The battle, kingdom, and Saul’s life were lost.

Saul’s tale is full of tragic cyclic ironies, from his initial unwillingness to accept the honor of being king to the final irony of his dying by his own hand in order to maintain that honor. It is ironic that he should take into his own house David, his already anointed successor, and that David should marry Saul’s daughter and become a prince in Saul’s own household. It is ironic that Saul’s great son Jonathan, obviously Saul’s choice as heir, preferred David, his rival, even over himself, and willingly and even thankfully saved David’s life while Saul sought to destroy him.

It is ironic that Saul, seeking to destroy David, only heightened David’s popularity and strengthened David’s position. Saul, having been given the great calling (“for now would the Lord have established thy kingdom upon Israel forever”) and the freedom to function within it, allowed himself through pride and fear, jealousy and anger, to lose control and compel his own destruction (“but now thy kingdom shall not continue”). Saul, in seeking to force the original blessings, found himself at last at war against the very forces that could have granted them. Ironically, his actions forced Samuel, who loved him, to condemn him and tell him that the Lord had deposed him.

The life of Saul, king of Israel, as we have it in the Bible, contains many of the elements of tragedy, making it one of the most moving and instructive accounts in all the scriptures.


Richard G. Ellsworth, professor emeritus of English at Brigham Young University, serves as high priests group leader in the Oak Hills First Ward, Oak Hills Utah Stake.

Selfishness vs. Selflessness

Selfishness vs. Selflessness

BY ELDER WILLIAM R. BRADFORD

Of the First Quorum of the Seventy

Remarks delivered at a BYU Devotional Assembly, 27 October 1981

Selfishness vs. Selflessness

Throughout my life I have studied the scriptures and have sought spiritual guidance regarding our Eternal Father’s plan. I have developed a mental picture which I would like to share with you.

If the veil that covers our remembrance were somehow lifted, we would see ourselves in that glorious assembly where our Eternal Father presented to us the plan of salvation and exaltation. It must have been a most interesting time, and there probably were some anxious moments of intense emotion, anticipation, pondering, and discussion. Father was about his work, teaching us how to exercise our agency by unfolding truth to our understanding.

As these truths unfolded, there must have been many concerns on our part—questions about the creation of the earth; our leaving Father’s presence; our need for physical bodies; the veil; living by faith; symbolic ordinances; death and resurrection; conditions upon which our return to Father were based.

There must have been anxiety when we learned of the need to leave our Father and come to this earth through a veil of forgetfulness. We must have known that there would be opposition, choices to make, the possibility of mistakes and failure. If we forgot all, how would we know the right thing to do or how to do it?

It must have been a great comfort as Father made covenants with us to send one member of the Godhead to be a guide and companion—one with delegated power to communicate the truths of the plan to us, that by the power of spiritual communication we could make correct decisions and grow and mature after the nature of our Father, who is a God. We know this great counselor as the Holy Ghost.

A pattern began to unfold as the Father taught us. It must have been obvious that there would be many things that we could not do for ourselves.

We would not be able to provide for ourselves the physical bodies we would need to become like Father. And once given bodies, we would not have power during our infancy to sustain ourselves. Some would need to serve us by being our parents. It would not be possible for us to create, nor control after its creation, the world upon which we were to be placed. This world would have a delicate environment—its relationship to the sun, the need for rain and fertile soil to sustain life, the governing laws of gravity and electricity, the elements and their reaction with each other would all have to be assured for us. And since we would have no real power over these things, someone would have to control them for us.

We also learned that our physical bodies would be temporary and subject to weakness, disease, and finally death. If we were to return to Father with bodies like his, someone would have to do something for us to reunite our spirit and physical bodies after the pattern in which God our Father created us.

There were some other serious needs. It was clear to us that because of the influence of opposition we would make mistakes. Since Father taught us that these mistakes constituted sin, and that no sinful thing could return to his presence, we were faced with a dilemma. There would have to be a way to overcome these mistakes. Someone would have to intercede for our sins—a Redeemer. Who would it be?

A sense of calm and peace must have then come to us as the Father made covenants to give us a Redeemer who would have power to do all things for us that we could not do for ourselves. He would sustain the world in the laws by which it was to be governed. He would take upon himself our sins and die for us that we might live eternally. He would govern the truths taught us, that we might walk in light.

Opposed to that plan was Satan, who came before the Father and issued the most selfish of all statements ever spoken in the heavens: “Behold, here am I, send me, I will be thy son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor.” (Moses 4:1.)

Then the most selfless of all service in the heavens or upon earth was offered as Christ, the “Beloved Son, which was … Beloved and Chosen from the beginning,” came before Father and said, “Thy will be done, and the glory be thine forever.” (Moses 4:2.)

By holy covenant between Father and his children, Jesus Christ was sent to serve us in all things—to do all things for us that we cannot do for ourselves.

The laws and covenants were clear to us. They required that we come to this earth to work through the natural processes of growth and maturing that will take us back to Father. We are to work through this process. The work is one of serving and being served. The pattern is clear.

Our eternal destiny is welded to our service to others. At the very foundation of our existence is interdependence upon one another. Happiness can be obtained only by establishing the proffer balance between serving and being served. We are social beings; we cannot live in happiness if we attempt to live alone. Self-imposed celibacy and isolationism are extreme expressions of selfishness and an unwillingness to serve or be served.

A mother serves by giving birth to a child and continues her service throughout the child’s life. For life to continue, the process must repeat itself. When one is serving, another is being served. Faith, love of God and fellowman, patriotism, and self-esteem all depend on how we practice serving and being served.

Perhaps this principle is best defined as selflessness—the giving of oneself both in serving others and in being served by others.

In infancy and childhood we are predominantly served. Our parents provide us with food, clothing, shelter, and they nourish our spirits with love and companionship. But the very act of acceptance is a returning of the gift to the giver. Parents find joy and comfort in the progress of the child—a joy which falters only when their service is rejected through disobedience. Their selflessness becomes its own reward and encourages them to keep giving of themselves despite the setbacks.

If the relationship we have built as children with our parents has had the proper balance of selflessness, we will have developed kinship ties that no physical separation can ever break. And when the time comes to seek for ourselves expanded experiences and companionships, we will maintain joy in the beautiful companionship with our parents that has been created.

Very often, as young adults move away from the home environment, they suffer a tremendous emotional shock. Suddenly the balance of service and being served is drastically altered. Friendships are new and unproven, and old relationships seem distant. We call this homesickness. It is a period of adjustment and growth, when parent-child relationships undergo a transformation and we become involved in teacher-student or employer-employee relationships. As these peer relationships are added to our kindred relationships, the need to understand the principles of selflessness becomes increasingly important.

In order to understand selflessness we must also understand its opposite, selfishness. Selfishness is closing the door on service to others, and refusing to allow others to serve us in love. At the same time, we attempt to serve ourselves or wrongly exact service from others.

In its simplest form, selfishness is the holding to one’s self that which he has power to righteously share. The greed or lust or wrongful intent soon creates men whose “hearts are not satisfied,” and who “obey not the truth, but have pleasure in unrighteousness.” These are they who “will not give [their] substance to the poor. … whose spirits are not contrite, and whose bellies are not satisfied, and whose hands are not stayed from laying hold upon other men’s goods, whose eyes are full of greediness, and who will not labor with [their] own hands!” (D&C 56:15–17.)

That which a man serves himself upon the platter of selfishness and greed may appease his mortal appetite, but it will leave him spiritually starved and malnourished.

There is no happiness in selfishness; it is a sin. Its product is misery and loneliness, and it alienates companions and develops enmity in human relationships.

Selfishness and greed, put into the heart of Cain by Satan, caused our first parents, Adam and Eve, to mourn before the Lord for him and his brethren. It was Cain’s selfishness that caused him to bind himself up to Satan and, to get gain, murder his brother Abel. Selfishness debased the children of Israel as they drank and played and corrupted themselves around the idol of the golden calf. And only selfishness could have induced Judas to betray the holy, selfless Lord.

Selfishness is the basic substance—the raw material, if you will—of almost all other sins that Satan has introduced upon the earth. Under his skillful management, this sin manifests itself in such a myriad of ways that virtually no one escapes its influence. Its magnetic tentacles stretch out and draw to itself every indulgence that can block the path to exaltation.

Greed, envy, covetousness, lust, rebellion, thievery, idleness, lying, hypocrisy, backsliding, immorality, infidelity, pride, arrogance, gluttony, and most other evils are the products of a selfish life. If we place sin in the sunlight, it will cast the shadow of selfishness.

As a thought precedes an act, so does selfishness precede sin. Immorality of every kind is founded in selfishness. Why else would a person commit an immoral act, if not to satisfy his own pleasure?

Selfishness breeds corruption as men scheme and bribe and take unfair advantage to satisfy their wants and obsessions. It becomes pride as men forsake things of eternal value, even marriage, family, and God, for supposed high position and fame.

Consider how many are unfaithful to one another—and to God—as they selfishly squander their lives and means on the evaporative pleasures of what the world holds out as fashionable.

Satan’s subtle use of selfishness causes parents to justify idling away countless hours before a television set, absorbing violence, sensuality, vulgarity, and the foolishness of the world, while their children (who are usually allowed to view the same things) are starving for affection and attention. Can such selfishness be condoned, or are they bringing condemnation upon themselves by not using this time to teach their children “the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands … to pray, and to walk uprightly before the Lord” (D&C 68:25, 28)?

Selfishness draws men into a spiritual vacuum where, absorbed in self service, they shut out all others.

Selfish idleness, with its “I’ll-do-it-later” attitude, keeps righteous work from being done. Since Satan has decreed to do all possible to stop righteous endeavor upon the earth, what better way than to cause men to procrastinate? Within the Church this is manifest in a failure to faithfully comply with callings. Home teaching goes unattended; tithes and offerings go unpaid. There is neglect in keeping personal histories, compiling family records, and doing temple work. There is an unwillingness to give service in the missionary effort. How it must please Satan to so influence those who could be the builders of God’s kingdom!

Of all influences that cause men to choose wrong, selfishness is undoubtedly the strongest. Where there is selfishness, the Spirit of the Lord is absent. Talents go unshared, the needs of the poor unfulfilled, the weak unstrengthened, the ignorant untaught, and the lost unrecovered.

Viewed in its true sense, selfishness is the absence of empathy and compassion. It is the abandonment of brotherhood, the rejection of, God’s plan, the isolation of ones soul. Just as selflessness can carry us to exaltation and eternal lives, so can selfishness lead us to destruction and eternal damnation.

Life too often seems a competition with others. We compete for companionship, for recognition, for possessions, for status, for money. And as we size one another up, we too often forget that our sanctification depends in part on our service to others.

We may be like the man who, came running to Jesus, asking, “What must I do to be saved?” Jesus explained to him the commandments he must live, and the man assured him that he had done all these things from his youth. Then the Savior told him he lacked but one thing. “Sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.

“And he was sad at that saying, and went away grieved: for he had great possessions.” (Mark 10:17–22.)

Or are we like the widow who cast her two mites into the treasury? Jesus, seeing her, said to his disciples, “This poor widow hath cast more in, than all they which have cast into the treasury:

“For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.” (Mark 12:43–44.)

If we would be truly happy, our acts must be acts of selflessness, turning sadness into joy, radiating kindness, and dispelling hypocrisy. Selflessness fosters love, confidence, and trust.


Indeed, those men and women who righteously share themselves, their talents, and their means in benevolent service to God and humankind, are blessed with freedom, growth, nearness to Divinity, and worthiness to have the companionship of the Spirit.

By selflessness we demonstrate our true relationship with the Savior. It is the one great virtue that binds together the family 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.

Enemies of Righteousness

The following is a great article on how Satan tries to win us over to his side. I have bolded the parts I found interesting. Hope this is helpful.

The Book of Mormon identifies latter-day forces that oppose the Lord.
Several years ago in a professional football play-off game, the team that was expected to lose intercepted two passes and ran them back for touchdowns. After the upset victory, the press reported that an assistant coach, with the aid of binoculars, had decoded the signals being sent to the quarterback. With a walkie-talkie, he had radioed the codes to the defensive backfield coach, who had then informed his players.

Obviously, being able to recognize their adversary’s strategy gave that team an advantage.

Our war with the enemy of righteousness presents us with many challenges, and in order to defend ourselves, we need to understand how Satan and his servants will attack us. It is comforting to know that the Lord has not left us without the information we need. Much of it is found in the Book of Mormon.

Through the Book of Mormon, Heavenly Father opens to his children the unholy playbook of his enemies. Speaking about the Book of Mormon, Elder Ezra Taft Benson said: “Is the Book of Mormon true?—yes. Who is it for?—us. What is its purpose?—to bring men to Christ. How does it do this?—by testifying of Christ and revealing his enemies.” (Ensign, May 1975, p. 65; italics added.)

In particular, 2 Nephi 28 prophetically reveals important truths concerning several of the chief enemies of the Lord Jesus Christ and his Saints, particularly the Saints of the latter days. The enemies it identifies are false doctrines (called the precepts of men), false teachers, pride, apathy, and Satan himself. [2 Ne. 28]

False Doctrines—the Precepts of Men
The first enemy of Christ that Nephi reveals is false, vain, and foolish doctrines taught by churches that are “built up,” but “not unto the Lord.” (2 Ne. 28:3, 9.) Verse 3 of 2 Nephi 28 describes the religious contention in these latter days, and verse 4 prophesies that latter-day churches “shall teach with their learning, and deny the Holy Ghost, which giveth utterance.” (2 Ne. 28:3–4.) Because the learning of men would supplant the spirit of revelation as the basis of determining truth, contests of opinions and contention among the clergy would characterize these churches. (See JS—H 1:6.)

In verses 5 and 6 of 2 Nephi 28, Nephi identifies several false precepts that would be taught in the latter days. Churches would deny the power of God, saying, “There is no God today, for the Lord and the Redeemer hath done his work, and he hath given his power unto men.” They would claim that he is not a God of miracles. [2 Ne. 28:5–6]

In each case, these precepts specify what God cannot do. The phrase repeated in both verses is “[the Redeemer] hath done his work”—which directly attacks the doctrines of revelation and restoration. If there were no miracles, for example, there would be no first vision of Joseph Smith. If there were no power of God, the Aaronic and Melchizedek priesthoods would not be restored.

The phrase is remarkably similar to words used by a minister when Joseph Smith told him about his vision in the Sacred Grove. Joseph wrote: “I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the apostles, and that there would never be any more of them.” (JS—H 1:21; italics added.)

In verses 7 and 8 of 2 Nephi 28, Nephi expresses two anti-Christ philosophies. One is a modification of the other; both offer systems of salvation contrary to God’s revealed word.

The first is described in verse 7: “There shall be many which shall say: Eat, drink, and be merry, for tomorrow we die; and it shall be well with us.” The emphasis is both humanistic and hedonistic. According to this philosophy, individuals may freely gratify their own carnal desires, set their own standards of morality, live for the pleasure of the moment, and do so without guilt, as if death brings no accounting of one’s life. [2 Ne. 28:7–8]

This evil idea, taught by noted anti-Christs like Nehor and Korihor, totally denies the justice of God. For example, Nehor taught that “all mankind should be saved at the last day, and that they need not fear nor tremble, but that they might lift up their heads and rejoice; for the Lord had created all men, and had also redeemed all men; and, in the end, all men should have eternal life.” (Alma 1:4.)

False teachers today echo Nehor’s words in ways that destroy souls. One philosophy commonly espoused is that extramarital affairs are acceptable. For example, a recent news article reported the work of one counselor who conducts workshops “for married women who are having, or thinking of having, extramarital affairs. … Workshop participants are given practical advice such as remembering to cover absences with excuses a husband cannot check, and to resist the temptation to confess. … The workshops stress enjoyment without guilt,” the article said. (“She Teaches Women How to Cheat,” Honolulu Star Bulletin, 2 Nov. 1983, p. 4.)

Instead of teaching people to remove feelings of guilt through contrition and repentance, some modern teachers seek to strip God’s children of his gift of conscience by teaching them to lower their moral standards and searing their consciences. In such ways, some modern teachers seek to overturn gospel values with their false ones.

Eating, drinking, and being merry are not synonymous with happiness. They never have been. Samuel the Lamanite told the Nephites, “Ye have sought all the days of your lives for that which ye could not obtain; and ye have sought for happiness in doing iniquity, which thing is contrary to the nature of that righteousness which is in our great and Eternal Head.” (Hel. 13:38.)

In verse 8 of 2 Nephi 28, Nephi refers to a variation of the false teaching in verse 7: “There shall also be many which shall say: Eat, drink, and be merry; nevertheless, fear God—he will justify in committing a little sin; yea, lie a little, take advantage of one because of his words, dig a pit for thy neighbor; there is no harm in this; and do all these things, for tomorrow we die; and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God.” [2 Ne. 28:7–8]

This doctrine still circumvents full repentance. Alma’s youngest son, Corianton, struggled with this philosophy—he thought it injustice to consign a sinner to a state of misery. (See Alma 42:1.) Alma’s answer in Alma 42 describes the true relationship between God’s mercy and justice. Mercy cannot rob justice, but through the atonement of Jesus Christ, mercy can appease justice if one repents.

A key point in 2 Nephi 28:8 is the phrase “there is no harm in this.” This devilish whisper invites good men and women to be selectively obedient. Such a whisper suggests that some sins are little and that these “little” sins may be excused because they are not harmful. [2 Ne. 28:7–8]

Nephi calls these two philosophies vain doctrines. Perhaps the vanity of the doctrines lies in their self-centeredness. The lie, the digging of the pit, the taking advantage of a neighbor elevate one person at the expense of another. The “live for today” philosophy goes hand-in-hand with the “me first” attitude so prevalent in our society.

False Teachers
Nephi next attacks the teachers of these false doctrines. He begins in verse 9 by exposing some of their characteristics, activities, and motivations: “There shall be many which shall teach after this manner, false and vain and foolish doctrines, and shall be puffed up in their hearts, and shall seek deep to hide their counsels from the Lord; and their works shall be in the dark.”

These teachers are the opposite extreme of the humble teachers of righteousness. They seek to counteract or undo the worthy work of their righteous predecessors and contemporaries. Nephi wrote: “The blood of the saints shall cry from the ground against them.” (2 Ne. 28:10.)

In Mormon 8, Moroni describes false teachers in a manner similar to Nephi’s. The false teachers the two saw in vision would have stiff necks and high heads (see 2 Ne. 28:14) and would love money and their substance more than the poor (see Morm. 8:37.) In their quest for praise and gain, they would rob the poor and persecute the meek through priestcraft, requiring their followers to build extravagant sanctuaries and to supply them with costly apparel. (See 2 Ne. 28:13; Morm. 8:33–38.)

The deceiver and the deceived would create a situation like that of the Nephites prior to the birth of Christ. Samuel said to the inhabitants of Zarahemla: “If a prophet come among you and declareth unto you the word of the Lord, which testifieth of your sins and iniquities, ye are angry with him, and cast him out and seek all manner of ways to destroy him; yea, you will say that he is a false prophet. …

“But behold, if a man shall come among you and shall say: Do this, and there is no iniquity; do that and ye shall not suffer; yea, he will say: … Do whatsoever your heart desireth … , ye will receive him, and say that he is a prophet.

“Yea, ye will lift him up, and ye will give unto him of your substance; … ye will clothe him with costly apparel; and because he speaketh flattering words unto you, and he saith that all is well, then ye will not find fault with him.” (Hel. 13:26–28.)

Nehor was quite adept at using this type of easy preachment. His formula for success as a teacher was to soothe the consciences of the congregation. Popularity and praise would inevitably follow. (See Alma 1:2–16.) This is typical of priestcraft.

Pride
Recently, President Benson taught the Church about the dire consequences of pride. He said, “Pride is the universal sin, the great vice.” It is the foundation sin that spawns all of these false teachings and teachers. Pride is the enemy of Christ that laid claim to victory over the entire Nephite civilization. (See Ensign, May 1989, pp. 4–6.)

Nephi, too, saw the powerful effects of pride in the latter days. He identified four results of pride: corrupt churches, persecution of the meek and the poor in heart, wickedness—particularly whoredoms—and apostasy. (2 Ne. 28:12–14.)

Pride seems to be the first step to sin and wickedness. Boasting leads to envy and strife, then to malice and persecution, and then, if unchecked, to murder and “all manner of iniquities.” (See Hel. 13:22.)

Latter-day Saints who pay attention to Nephi’s words can identify those beset by pride: they deride the Church’s standards, denounce its doctrines, teach an easy road or multidirectional highway to heaven, or promote a hedonistic life-style. Church members must constantly guard themselves against seeking praise, power, or wealth. As Nephi told us, “They have all gone astray save it be a few, who are the humble followers of Christ.” (2 Ne. 28:14.)

Apathy
In 2 Nephi 28:21, Nephi identifies another enemy within the Church—apathy. He writes, “Others will [Satan] pacify.” Many parents express gratitude for the invention of the pacifier. Put one in a baby’s mouth, and the baby begins to suck contentedly and may eventually fall asleep. Disciples of Christ can also relax in their discipleship to the point where they fall asleep spiritually. Satan lulls them into saying, “All is well in Zion; yea, Zion prospereth, all is well.” [2 Ne. 28:21]

When people become too secure in their righteousness, their lengthened strides can quickly turn into lethargic plods. As the man of the house does in the parable, they “fall asleep,” and their property (in this case, their souls) are open for the thief to come in and plunder. (See Matt. 24:43.)

How is it that some who dwell in Zion can say, “All is well”? Perhaps their condition gives them leisure to consider, then to tolerate worldly measures more and more. After a while, their reactions against temptation weaken, and things that would have shocked them a few years before now seem tolerable, perhaps even desirable. Lulled into a false sense of security, they are led down to hell.

Another approach Satan uses to encourage spiritual apathy is convincing people that “there is no hell,” and “I am no devil, for there is none.” (2 Ne. 28:22.) By such reasoning, evil and moral truth become relative. God is dethroned, and man becomes his own measure of right and wrong. Hence, there is no need to worry about obtaining eternal life; it is either guaranteed or doesn’t exist. Or so Satan would have the spiritually somnolent believe.

In 1929, a survey asked five hundred ministers and five hundred theological students two questions: “Do you believe that hell exists as an actual place or location?” and “Do you believe that the devil exists as an actual being?” Concerning the existence of hell, 53 percent of the ministers said yes, 34 percent said no, and 13 percent were uncertain. Only 11 percent of the theological students said yes, 76 percent said no, and 13 percent were uncertain. Regarding the devil’s existence, 60 percent of the ministers said yes, 33 percent said no, and 7 percent were uncertain. However, a mere 9 percent of the theological students said yes, while 82 percent said no and 9 percent were uncertain. (Leo Rosten, ed., A Guide to the Religion of America, New York: Simon and Schuster, 1955, p. 237.)

These statistics demonstrate how successfully Satan espouses doctrine the Book of Mormon reveals to be evil and dangerous.

Satan, the Chief Enemy of Christ
The Book of Mormon is a witness of the reality of the enemy of all righteousness—Satan, who desires “that all men might be miserable like unto himself.” (2 Ne. 2:27.) In 2 Nephi 28:19–23, Nephi focuses on the tactics of the arch-enemy. A look at some of the key verbs in this passage can help us understand how Satan operates: he grasps, he rages, he stirs up, he pacifies, he lulls, he cheats, he flatters, he lies. In short, Satan customizes his attacks to prey on the susceptibility of his targets. He moves carefully, painstakingly, subtly binding men and women with one strand of sin at a time. Knowing that only a few would follow him if his true identity and design were manifested, he draws people into falsely concluding that they are winning, when, in fact, they are losing—slowly being destroyed.

He rages in the hearts of some individuals and stirs them up “to anger against that which is good.” ((2 Ne. 28:20.) This anger blinds their eyes and closes their hearts. It probably does not matter to Satan if people denounce him and proclaim the gospel of Christ—so long as they are blindly riveted to false doctrine and the traditions of men. In verse 16 (and reechoed in verse 28), Nephi writes: “Wo unto them that turn aside the just for a thing of naught and revile against that which is good, and say that is of no worth! … And in fine, wo unto all those who tremble, and are angry because of the truth of God!” [2 Ne. 28:19–23]

Such is the danger of anger that Nephi devotes the next chapter entirely to one particular good thing that people would become angry at—the Book of Mormon itself. He prophesied that a great many would reject and revile the Book of Mormon, saying, “A Bible! A Bible! We have got a Bible, and there cannot be any more Bible.” (2 Ne. 29:3.)

It would be extremely challenging for a writer to be able to describe, for a people two thousand years in the future, their objections to his work and then counter those objections even before they are raised. But Nephi did all that so well that missionaries use his words to answer the very objections he foresaw would be raised.

Elder Bruce R. McConkie wrote: “There are … millions of sincere and devout persons who disbelieve, oppose, and openly fight the Book of Mormon. … What is it about some words on a printed page—all of which are clean and uplifting and pertain to historical and doctrinal matters—that arouses such violent antagonism?

“Men ordinarily do not rise up to fight the Bible; they do not organize mobs and incite them to shed the blood of others because such persons believe in the scripture of the Old World. … The violent opposition to the Book of Mormon is one of the great evidences of its divinity. If it were not of God, Lucifer would not overly concern himself with it.” (A New Witness for the Articles of Faith, Salt Lake City: Deseret Book Co., 1985, pp. 59–60, 462.)

Warnings from God
Along with Nephi’s assessment of the enemies of Christ, 2 Nephi 28 gives his warnings to false teachers (2 Ne. 28:15–16), to disciples who are at ease in Zion (2 Ne. 28:24–25), to those who hearken to men’s precepts (2 Ne. 28:26), to those who are angry because of the Restoration and the Book of Mormon (2 Ne. 28:27, 29), to those who trust in the arm of flesh (2 Ne. 28:31), and to the Gentiles who reject God (2 Ne. 28:32).

Nephi begins chapter 28 with a statement that he had written as the Spirit constrained him. [2 Ne. 28:1] He bears his testimony of the truth of his words and declares that he knows the worth of the Book of Mormon record. Indeed, he did know and understand the need for the record. This we can do likewise in answering our critics and extending the gospel to the world. An experience I recorded in my journal shows how a Latter-day Saint can apply these principles:

“It was a typical day in Hawaii. Between waves I made friends with another surfer. He would catch a wave, and then it would be my turn. Paddling back after a ride, he asked me where I worked. I told him BYU—Hawaii. His countenance changed, and his response was, ‘So you’re a Mormon, huh?’

“I could read anti-Mormon literature all over his face. I said, ‘You don’t believe everything you read, do you?’

“Our exchanges between waves stopped until he said, ‘You’re the guys that add to the Bible.’

“I responded, ‘I think you’re referring to our belief in the Book of Mormon.’

“He replied, ‘That’s weird stuff—you can’t add to God’s word.’

“After a while, I asked him if he believed that God loved everybody. He said yes. I then asked what made up the Bible. We agreed that the Bible was the word of God given to prophets. My next question was ‘If God had another group of people who lived in another area of the world unknown to the people of the Bible lands, could God, because of his love for them, speak to them also?’

“‘I guess so,’ he said.

“‘That’s exactly what the Book of Mormon is! It’s God’s word through prophets who lived on the American continent.’

“Before departing, I told him that I knew that Jesus Christ is my Savior and that salvation comes through no other name, that He died on the cross, was resurrected, and lives today, and that one day we will all stand before him and be judged according to our works. That startled him. In the literature he had read, Mormons supposedly don’t say things like that. We departed as friends with a greater respect for each other.”

The Book of Mormon may be maligned at times, but it is God’s word. Its teachings will help us counteract the ploys of Satan and further our preparations for the Savior’s second coming.


Dennis L. Largey, an assistant professor of ancient scripture at Brigham Young University, serves as a Cubmaster and a Sunday School teacher in the Lindon Sixth Ward, Lindon Utah Stake.