Numerous times these last few weeks I have heard a statement made by our Prophet Joseph Smith, "As you draw closer to the Lord you lose all desire to sin..." My mind then turned to a comment I believe Elder Maxwell made about letting go of our "favorite sins." As I have been pondering on why the Prophets Joseph's words sunk so deep into my heart and then hearing Elder Maxwell's voice as he talked about "favorite sins." I have been having do some deep soul searching. In the midst of my soul searching I hear a commanding voice, "Remember how great the worth of a soul is to me."
I am amazed at the wonderful growth and blessings the Lord has poured upon my head. But during this last bout of health issues I am reminded by Elder Maxwell, "The Lord requires you to lay all upon the altar of discipleship." I lamented to a beloved friend, "Haven't I already gave enough." Yes, I know that was a foolish statement. The Lord knows my heart better than even myself and He is offering me the opportunity of getting my hearts desire but yet here I am dragging my feet and asking "why?" I then came across a conference talk Elder Scott had given in Oct 1995 entitled "Trust in the Lord" I had a priesthood blessing Sunday and the first words were "Trust in the Lord." Coincidence? I think not. Here are Elder Scotts words that spoke to my troubled soul: " ...Now may I share some suggestions with you who face the second source of adversity, the testing that a wise Heavenly Father determines is needed even when you are living a worthy, righteous life and are obedient to His commandments.
Just when all seems to be going right, challenges often come in multiple doses applied simultaneously. When those trials are not consequences of your disobedience, they are evidence that the Lord feels you are prepared to grow more (see Prov. 3:11–12). He therefore gives you experiences that stimulate growth, understanding, and compassion which polish you for your everlasting benefit. To get you from where you are to where He wants you to be requires a lot of stretching, and that generally entails discomfort and pain.
When you face adversity, you can be led to ask many questions. Some serve a useful purpose; others do not. To ask, Why does this have to happen to me? Why do I have to suffer this, now? What have I done to cause this? will lead you into blind alleys. It really does no good to ask questions that reflect opposition to the will of God. Rather ask, What am I to do? What am I to learn from this experience? What am I to change? Whom am I to help? How can I remember my many blessings in times of trial? Willing sacrifice of deeply held personal desires in favor of the will of God is very hard to do. Yet, when you pray with real conviction, “Please let me know Thy will” and “May Thy will be done,” you are in the strongest position to receive the maximum help from your loving Father.
This life is an experience in profound trust—trust in Jesus Christ, trust in His teachings, trust in our capacity as led by the Holy Spirit to obey those teachings for happiness now and for a purposeful, supremely happy eternal existence. To trust means to obey willingly without knowing the end from the beginning (see Prov. 3:5–7). To produce fruit, your trust in the Lord must be more powerful and enduring than your confidence in your own personal feelings and experience.
To exercise faith is to trust that the Lord knows what He is doing with you and that He can accomplish it for your eternal good even though you cannot understand how He can possibly do it. We are like infants in our understanding of eternal matters and their impact on us here in mortality. Yet at times we act as if we knew it all. When you pass through trials for His purposes, as you trust Him, exercise faith in Him, He will help you. That support will generally come step by step, a portion at a time. While you are passing through each phase, the pain and difficulty that comes from being enlarged will continue. If all matters were immediately resolved at your first petition, you could not grow. Your Father in Heaven and His Beloved Son love you perfectly. They would not require you to experience a moment more of difficulty than is absolutely needed for your personal benefit or for that of those you love.
As in all things, the Master is our perfect example. Who could have asked with more perfect faith, greater obedience, or more complete understanding than did He when He asked His Father in Gethsemane: “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matt. 26:39). Later He pled twice again: “O my Father, if this cup may not pass away from me, except I drink it, thy will be done” (Matt. 26:42; see also Matt. 26:44)."
This inspired sentence hit me : "They would not require you to experience a moment more of difficulty than is absolutely needed for your personal benefit or for that of those you love."
I then found myself once again turning to Elder Maxell how I love this great scholars teachings! His talk also came from the Oct 95 General Conference and is entitled "Swallowed up in the Will of the Father." In this conference address he talked about consecration. A law I have covenanted to uphold. In his talk he talks about the members as a whole and then the "honorable but not valiant group" and those who are "engrossingly entangled in the ungodliness of the world." He also talks about "sins of omission." Alas my achilles heel aka my favorite sins. I now understand that the Lord is wanting to "stretch me" and He would like me to lay aside my "sins of omission." As Elder Maxwell points out I need to quit "taking my own temperature and focus on the burning fevers of those around me." I believe that is one the Adversary's greatest tools, getting us to focus only on us.
I have some course redirections that I need to make, I just hope I have the faith and stamina to allow my Heavenly Father to lead me. Do I have the courage to become a Valiant Saint? Or do I just stay as an Honorable Saint? I know my hearts desire is to become the Valiant Saint but that requires "greater consecration and allowing my will to be swallowed up into the Lord's will." The Spirit is good, as I have been going back and forth on my favorite sins I have been feeling that I would somehow not be me, yet Elder Maxwell made it perfectly clear: "So many of us are kept from eventual consecration because we mistakenly think that, somehow, by letting our will be swallowed up in the will of God, we lose our individuality (see Mosiah 15:7). What we are really worried about, of course, is not giving up self, but selfish things—like our roles, our time, our preeminence, and our possessions." Ouch! A bitter pill to swallow when you realize your not wanting to give up "selfish things."
The hymn "More Holiness Give me" has also been running through my mind especially the lyrics, "more Savior like thee..." Ouch again. Because of my hearts desire I am going to have to learn to let go of my selfish things and let my Heavenly Father mold me into the daughter He knows I can be. Thank goodness He is patient with this murmuring child oh how I love Him and hope for the day when I no longer do things that cause Him grief.
In closing may you glean some pearls from Elder Maxwell's inspired words as you decide do I want to be honorable or valiant?
"Swallowed Up in the Will of the Father”
Whenever Church members speak of consecration, it should be done reverently while acknowledging that each of us “come[s] short of the glory of God,” some of us far short (Rom. 3:23). Even the conscientious have not arrived, but they sense the shortfall and are genuinely striving. Consolingly, God’s grace flows not only to those “who love [Him] and keep all [His] commandments,” but likewise to those “that [seek] so to do” (D&C 46:9).
A second group of members are “honorable” but not “valiant.” They are not really aware of the gap nor of the importance of closing it (see D&C 76:75, 79). These “honorable” individuals are certainly not miserable nor wicked, nor are they unrighteous and unhappy. It is not what they have done but what they have left undone that is amiss. For example, if valiant, they could touch others deeply instead of merely being remembered pleasantly.
In a third group are those who are grossly entangled with the “ungodliness” of the world, reminding us all, as Peter wrote, that if “[we are] overcome” by something worldly, “[we are] brought in bondage” (2 Pet. 2:19).
If one “mind[s] the things of the flesh” (Rom. 8:5), he cannot “have the mind of Christ” (1 Cor. 2:16) because his thought patterns are “far from” Jesus, as are the desires or the “intents of his heart” (Mosiah 5:13). Ironically, if the Master is a stranger to us, then we will merely end up serving other masters. The sovereignty of these other masters is real, even if it sometimes is subtle, for they do call their cadence. Actually, “we are all enlisted” (Hymns, 1985, no. 250), if only in the ranks of the indifferent.
To the extent that we are not willing to be led by the Lord, we will be driven by our appetites, or we will be greatly preoccupied with the lesser things of the day. The remedy is implicit in the marvelous lamentation of King Benjamin: “For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart?” (Mosiah 5:13). For many moderns, sad to say, the query “What think ye of Christ?” (Matt. 22:42) would be answered, “I really don’t think of Him at all!”
Consider three examples of how honorable people in the Church keep back a portion and thus prevent greater consecration (see Acts 5:1–4).
A sister gives commendable, visible civic service. Yet even with her good image in the community, she remains a comparative stranger to Jesus’ holy temples and His holy scriptures, two vital dimensions of discipleship. But she could have Christ’s image in her countenance (see Alma 5:14).
An honorable father, dutifully involved in the cares of his family, is less than kind and gentle with individual family members. Though a comparative stranger to Jesus’ gentleness and kindness, which we are instructed to emulate, a little more effort by this father would make such a large difference.
Consider the returned missionary, skills polished while serving an honorable mission, striving earnestly for success in his career. Busy, he ends up in a posture of some accommodation with the world. Thus he forgoes building up the kingdom first and instead builds up himself. A small course correction now would make a large, even destinational, difference for him later on.
These deficiencies just illustrated are those of omission. Once the telestial sins are left behind and henceforth avoided, the focus falls ever more on the sins of omission. These omissions signify a lack of qualifying fully for the celestial kingdom. Only greater consecration can correct these omissions, which have consequences just as real as do the sins of commission. Many of us thus have sufficient faith to avoid the major sins of commission, but not enough faith to sacrifice our distracting obsessions or to focus on our omissions.
Most omissions occur because we fail to get outside ourselves. We are so busy checking on our own temperatures, we do not notice the burning fevers of others even when we can offer them some of the needed remedies, such as encouragement, kindness, and commendation. The hands which hang down and most need to be lifted up belong to those too discouraged even to reach out anymore.
Actually, everything depends—initially and finally—on our desires. These shape our thought patterns. Our desires thus precede our deeds and lie at the very cores of our souls, tilting us toward or away from God (see D&C 4:3). God can “educate our desires” (see Joseph F. Smith, Gospel Doctrine, 5th ed., Salt Lake City: Deseret Book Co., 1939, p. 297). Others seek to manipulate our desires. But it is we who form the desires, the “thoughts and intents of [our] hearts” (Mosiah 5:13).
The end rule is “according to [our] desires … shall it be done unto [us]” (D&C 11:17), “for I, the Lord, will judge all men according to their works, according to the desire of their hearts” (D&C 137:9; see also Alma 41:5; D&C 6:20, 27). One’s individual will thus remains uniquely his. God will not override it nor overwhelm it. Hence we’d better want the consequences of what we want!
Another cosmic fact: only by aligning our wills with God’s is full happiness to be found. Anything less results in a lesser portion (see Alma 12:10–11). The Lord will work with us even if, at first, we “can no more than desire” but are willing to “give place for a portion of [His] words” (Alma 32:27). A small foothold is all He needs! But we must desire and provide it.
So many of us are kept from eventual consecration because we mistakenly think that, somehow, by letting our will be swallowed up in the will of God, we lose our individuality (see Mosiah 15:7). What we are really worried about, of course, is not giving up self, but selfish things—like our roles, our time, our preeminence, and our possessions. No wonder we are instructed by the Savior to lose ourselves (see Luke 9:24). He is only asking us to lose the old self in order to find the new self. It is not a question of one’s losing identity but of finding his true identity! Ironically, so many people already lose themselves anyway in their consuming hobbies and preoccupations but with far, far lesser things.
Ever observant, in both the first and second estates, consecrated Jesus always knew in which direction He faced: He consistently emulated His Father: “The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise” (John 5:19), for “I have suffered the will of the Father in all things from the beginning” (3 Ne. 11:11).
As one’s will is increasingly submissive to the will of God, he can receive inspiration and revelation so much needed to help meet the trials of life. In the trying and very defining Isaac episode, faithful Abraham “staggered not … through unbelief” (Rom. 4:20). Of that episode John Taylor observed that “nothing but the spirit of revelation could have given him this confidence, and … sustained him under these peculiar circumstances” (in Journal of Discourses, 14:361). Will we too trust the Lord amid a perplexing trial for which we have no easy explanation? Do we understand—really comprehend—that Jesus knows and understands when we are stressed and perplexed? The complete consecration which effected the Atonement ensured Jesus’ perfect empathy; He felt our very pains and afflictions before we did and knows how to succor us (see Alma 7:11–12; 2 Ne. 9:21). Since the Most Innocent suffered the most, our own cries of “Why?” cannot match His. But we can utter the same submissive word “nevertheless …” (Matt. 26:39).
Progression toward submission confers another blessing: an enhanced capacity for joy. Counseled President Brigham Young, “If you want to enjoy exquisitely, become a Latter-day Saint, and then live the doctrine of Jesus Christ” (in Journal of Discourses, 18:247).
Thus, brothers and sisters, consecration is not resignation or a mindless caving in. Rather, it is a deliberate expanding outward, making us more honest when we sing, “More used would I be” (“More Holiness Give Me,” Hymns, 1985, no. 131). Consecration, likewise, is not shoulder-shrugging acceptance, but, instead, shoulder-squaring to better bear the yoke.
Consecration involves pressing forward “with a steadfastness in Christ” with a “brightness of hope, and a love of God and of all men … [while] feasting upon the word of Christ” (2 Ne. 31:20). Jesus pressed forward sublimely. He did not shrink, such as by going only 60 percent of the distance toward the full atonement. Instead, He “finished [His] preparations” for all mankind, bringing a universal resurrection—not one in which 40 percent of us would have been left out (see D&C 19:18–19).
Each of us might well ask, “In what ways am I shrinking or holding back?” Meek introspection may yield some bold insights! For example, we can tell much by what we have already willingly discarded along the pathway of discipleship. It is the only pathway where littering is permissible, even encouraged. In the early stages, the debris left behind includes the grosser sins of commission. Later debris differs; things begin to be discarded which have caused the misuse or underuse of our time and talent.
Along this pathway leading to consecration, stern and unsought challenges sometimes hasten this jettisoning, which is needed to achieve increased consecration (see Hel. 12:3). If we have grown soft, hard times may be necessary. If we are too contented, a dose of divine discontent may come. A relevant insight may be contained in reproof. A new calling beckons us away from comfortable routines wherein the needed competencies have already been developed. One may be stripped of accustomed luxury so that the malignant mole of materialism may be removed. One may be scorched by humiliation so pride can be melted away. Whatever we lack will get attention, one way or another.
John Taylor indicated that the Lord may even choose to wrench our very heartstrings (see Journal of Discourses, 14:360). If our hearts are set too much upon the things of this world, they may need to be wrenched, or broken, or undergo a mighty change (see Alma 5:12).
Consecration is thus both a principle and a process, and it is not tied to a single moment. Instead, it is freely given, drop by drop, until the cup of consecration brims and finally runs over.
Long before that, however, as Jesus declared, we must “settle this in [our] hearts” that we will do what He asks of us (JST, Luke 14:28). President Young further counseled us “to submit to the hand of the Lord, … and acknowledge his hand in all things, … then you will be exactly right; and until you come to that point, you cannot be entirely right. That is what we have to come to” (in Journal of Discourses, 5:352).
Thus, acknowledging God’s hand includes, in the words of the Prophet Joseph, trusting that God has made “ample provision” beforehand to achieve all His purposes, including His purposes in our lives (Teachings of the Prophet Joseph Smith, p. 220). Sometimes He clearly directs; other times it seems He merely permits some things to happen. Therefore, we will not always understand the role of God’s hand, but we know enough of his heart and mind to be submissive. Thus when we are perplexed and stressed, explanatory help is not always immediately forthcoming, but compensatory help will be. Thus our process of cognition gives way to our personal submission, as we experience those moments when we learn to “be still, and know that I am God” (Ps. 46:10).
Then, the more one’s will is thus “swallowed up,” the more his afflictions, rather than necessarily being removed, will be “swallowed up in the joy of Christ” (Alma 31:38).
Seventy years ago, Lord Moulton coined a perceptive phrase, “obedience to the unenforceable,” describing “the obedience of a man to that which he cannot be forced to obey” (“Law And Manners,” Atlantic Monthly, July 1924, p. 1). God’s blessings, including those associated with consecration, come by unforced obedience to the laws upon which they are predicated (see D&C 130:20–21). Thus our deepest desires determine our degree of “obedience to the unenforceable.” God seeks to have us become more consecrated by giving everything. Then, when we come home to Him, He will generously give us “all that [He] hath” (D&C 84:38).
In conclusion, the submission of one’s will is really the only uniquely personal thing we have to place on God’s altar. The many other things we “give,” brothers and sisters, are actually the things He has already given or loaned to us. However, when you and I finally submit ourselves, by letting our individual wills be swallowed up in God’s will, then we are really giving something to Him! It is the only possession which is truly ours to give!
Consecration thus constitutes the only unconditional surrender which is also a total victory!
May we deeply desire that victory, I pray in the name of Jesus Christ, amen.
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